


                                                                            1101

          love.  The light of the Sun is the knowledge you impart to us, driving
          out ignorance and those things which can survive only in darkness.

          At the West:

          Lovely One, the  quiet pool is the  serenity of your being.   The vast
          sea  where life  began on this  planet is  the vast sea  of your being
          whence all life came; its waves  are the ebb and flow of the  universe
          you rule.

          At the North:

          Goddess of  all, the fertility  of the  earth is a  sign of  your fer-
          tility, whence all  life rose.  The solidity  and permanence are still
          of  it are  still less than  yours.   The Earth's  fertility feeds our
          bodies, and your fertility feeds our souls.

          Go to the center of your temple, which is now filled with moonlight. 
          Everything in the  circle is touched  by it, blessed by  it, including
          you.   Sit down and feel this  moonlight around you.   Know that it is
          the  Goddess.  Realize that you are in the center of a sphere of light
          that is half above and half above and half below where you sit.  Begin
          to breathe slowly and  evenly, deep breaths that penetrate  your whole
          body.   When this rhythmic breathing becomes natural, imagine that the
          moonlight by which you are surrounded enters you, fills you entirely. 
          With each exhalation of your  breath, some of the essence  of yourself
          leaves your body, and with each inhalation, the light enters you.  You
          are  being filled  ever so  gently with  this beautiful  light.   This
          light, which  is the presence, the being of the Goddess, is within you
          as well as without.  With each breath, you  are less yourself and more
          the Goddess.

          When you are filled with light, filled with the Goddess,  the shell of
          your body fades  away.  You have no body; there is nothing to separate
          you from  the entire being  of the  Goddess.  Nothing  exists but  the
          being of  which you  are apart.    You have  ceased to  be a  separate
          entity.   You are nothing and everything.   All that was, that is, and
          all that will be, you are.

          Enjoy this  feeling as long as  you like.   When you feel it  is time,
          picture the outer  shell of  your physical body  reformi ng,  becoming
          solid again.  It is being built out of the Universe of which you are a
          part. 
            
          Now,  as  you continue  your slow  deep  breathing, see  the moonlight
          flowing out of your body, as gently  and slowly as it entered.  As  it
          flows out, realize there is a difference.  Because you have become one
          with  the Goddess, with the Universe, your  being has changed.  As the
          moonlight flows out  of your  body, it takes  with it  a part of  that
          which was  yourself, now part of the Goddess, and leaves behind a part
          of the Goddess, forever now part of you.  You become yourself again, 
          solid as you were, but changed.  You are surrounded by the presence of
          the Goddess, which now contains a part of yourself .

          Move again to the  East.  As you  speak, and after, picture the  moon-
          light  in  that quadrant  flowing back  to its  source, lea  ving that
          quadrant as it was. 
          Do this at each quadrant, until  all the moonlight has returned to the
          Moon.



                                                                            1102

          At the East:

           My Lady, guide my thoughts.  Let them lead always closer to you.

          At the South:

            Gracious Goddess, guide my actions.  Let them  always help and never
          harm others or myself.

          At the West:

            Lovely One, guide  my emotions:   Let  them be  healing and  touched
          always by you.

          At the North:

            Sweet Goddess,  let my mind always be fertile and storng, that I may
          grow always toward you.

          Return to the East to complete the circle and say:

          Queen of Heaven,  I thank you for your presence,  both now and always.
          My love and devotion are yours.  Blessed be!

          All  spirits who  have joined  me  tonight may  depart, with  my love.
          Return to your proper places.

          Walk again around your circle,  but this time counterclockwise, extin-
          guishing the quadrant guards as you go, and at the same time, mentally
          erasing the white line which surrounded your circle.  When the candles
          are out and the circle gone, rap on your altar and say:

          The rite is ended.



                                                                            1103

                                   Quilting and "CRAFT"
          Janis Maria Cortese
          Newsgroups: alt.pagan
          Organization: University of California, Irvine


          Last  night I  attended the  first session  of a  first-time quilter's
          class.  While I was there listening to the teachers tell us the little
          tricks  that make quilting easier and buying all the neat gadgets that
          you use, something very fundamental struck me, to the point that I was
          unable  to speak  for  a few  minutes until  I  had acknowledged  this
          movement in my mind.

          Let  me  describe something  to you,  and you  try  to guess  what I'm
          talking about.  The characteristics are as follows:

          1) done by a group of women together, which is frequently called a
          circle.

          2) handed down from mother to daughter, in a VERY hands-on fashion.

          3)  uses specialized  tools  that other  people  don't understand  and
          usually don't recognize.

          4) requires strict adherence to ritual preparation of materials.

          5) can be monotonous and repetitive -- PERFECT for meditation.

          6) can be decorative as well as practical, and frequently both.

          7) can be done entirely by hand, OR with the aid of techie stuff.

          8) causes things to come into being that other people usually call
          "magic."
           
          Sound  like Wicca?  Well, it's not,  at least not the "standard" type,
          if there  is any such  thing.  I'm  talking about the  quilting class.
          Have you ever wondered WHY so many WOMEN do it, and so few men (apolo-
          gies  to male  Witches out  there; I  discovered these  things through
          feminism)?   What else has  been so "religiously"  handed down through
          generations aside from crafting skills, and how many women do you know
          who have  a love affair  with that old  afghan that their  grandmother
          made and wouldn't part with  it for the world?  Sound familiar now?  I
          mean, REALLY.  This *can't* be coincidence!  

          I will follow  the Craft in the barest  sense of the word --  a CRAFT,
          some  talent which can be  used for practical  and beautiful purposes,
          and has all the trappings of a "true"  ritual.  (And believe me, you'd
          better adhere to the  rules hard and fast.   You must use EXACTLY  the
          required  seam allowance, and you'd better treat your cloth before you
          start sewing,  or whatever you  end up with  might as well be  a drop-
          cloth.)     And when you're done, you have  something.  You have some-
          thing to  which you can  point and  say, "That's where  the last  five
          weeks have  gone."   You can follow  a pattern established  by another
          woman, or  you can create your  own, or you  can follow a  pattern and
          personalize it with your choice of materials.



                                                                            1104

          I mean,  they're called QUILTING  CIRCLES and SEWING  CIRCLES, people?
          How much more of a HINT do you need?!?!?!

          Howzaboutit?  Anyone else interested in a coven of Crafters who
          literally craft?  I feel it deeply enough that I can finally call
          myselef Wiccan/Witch and have it feel right.  

          However, I'd rather not do this by myself.  I realize that many people
          would rather follow Wicca in a different way, but if this way feels so
          wonderful to  me, it MIGHT  be good for  others, too.   I'm not saying
          that you need to do this  the same way *I* do  it; just give it a  try
          and see  how it feels.   If you like, try  consecrating your materials
          before starting.  Make  something (I'm not just talking  quilts, here,
          but ALL kinds of crafts) with a Pagan theme.  After I finish here, I'd
          LOVE to  make a four-pane quilt with a full  moon, a chalice, a blade,
          and a tree in the panes.  

          Any feedback on this?  I can't  tell you how strongly I feel this  and
          how amazed  I am  at that  strength.   If I  really allowed  myself to
          absorb  this, I think I'd be in tears.   Maybe I'm just typing this to
          get it on "paper"; I don't know.  But I've never felt this way -- this
          sublime -- about anything connected with Paganism/Wicca before.

          THIS CAN'T BE COINCIDENCE!!!!!!!
           
          Blessings,
          Janis C.
           



                                                                            1105

                                          SOPHIA 
                                    By Terry J. McCombs

          NAME: SOPHIA  which is the  Greek verson of Her name, other  names and
          titles are Hohkma (Hebrew), Sapienta (Latin), Mother-Of-All (Gnostic),
          Holy  Spirit  (very early  Christians),Wisdom  (what  the other  names
          mean).

          SYMBOLS: A cup, the cresent moon, a dove, a tree.

          USUAL IMAGE: A red winged woman, crowned with seven stars, at Her feet
          lies  the World,  She carrys  a golden  cup. She  is also  often shown
          wareing a red gown, and pregnant.

          HOLY DAYS: November 28th is the Day of Sophia.

          HOLY BOOKS:  The  Trattato Gnostico.    The Clementine  Homilies.  The
          Gospel According to Mary.

          PLACES OF WORSHIP: Temples, but also places of learning.

          RELATIVES: Yahway  (ex-husband), Adam, Eve, Lilith, angels (children),
          Jesus Christ (step-son).

          SYNODIETIES:Isis  (Egyptian),  Juno   (Roman),  Hera  (Greek),  Frigga
          (Norse) Spider Grandmother (Native  American), Inanna (Sumerian), Tara
          (Tibetan) Yemaya (African-Caribbean), Amaterasu  (Japanese), Pachamama
          (Incan),  Estsanatlehi  }Changing  Woman{  (Navajo and  Apache),  Danu
          (Celtic).

          DETAILS:  Sophia, or Hohkma or  Sapienta etc... is  the primary female
          figure of Judeo-Christianity, She was once very important, but because
          of  the efforts of men who had a  very serious problem with the female
          force in nature  and themselfs  She has  all but  been exsponged  from
          modern Bibles. She was the veiled holy spirit of wisdom, pregnant with
          knowledge  and inviting us  to drink deeply  from Her cup.  Old Jewish
          literature tells of  Her role  as God's co-creator,  "She reaches  out
          from one end of the earth to  the other with full strength and  orders
          all  things well...Herself  unchanging,  she makes  all things  anew."
          without  Her God is  powerless. She  shares God's  throne, and  is his
          creative  breath. The  Shakers recognized  her in  the rhyme:  "Wisdom
          holds the Mother's seat, and is the Father's helper-meet."
           Yes, it's time that Mrs God got Her due!



                                                                            1106

                                    Gnostics and sophia

            Gnosticism (Gnost = knowledge) was one of the very earlyist forms of
          Christianty  being some what older then what became the Roman Catholic
          Church, and  one of it's  chief rivals  during the first  part of  the
          first millennium.  They sought communion with Sige (Silence) who dwelt
          at the  beginning of all  things and gave  birth to Sophia  (Wisdom or
          Knowledge), The Gnostic Great  Mother, who was both spouse  and mother
          of  God. (Hey!  it's  how they  thought  back then,  read  your Joseph
          Campbell.)

              What became the orthodox church especially hated the Gnosticfemin-
          ine imagery. Followers of Paul denounced the Gnostics as  the spawn of
          Satan and ravening wolves in human form, and both devil worshipers AND
          atheists, and  other insults Christians used  against other Christians
          of a diffrent  type in those times, and for  that matter today against
          other religions that they don't like today.

              Starting mainly  in the 4th and going  through the 8th the Paulist
          church persecuted any Gnostic minorities that they could find, killing
          them in the thousands.

            Church fathers of the Paulist type were very upset and angry by the
          Gnostics admiting  women to ecclesiastical rank.   Tertullian reported
          with horror  that  "All  initiates,  men and  women  alike...might  be
          elected to  serve as priest, bishop, or prophet. Beyone that the women
          teach,  engage  in discussion;  they  exorcise; they  cure.  They even
          baptize and in all way have equally, they pray equally -- even Pagans,
          if any happen to come...They also share the kiss of peace with all who
          come."

              Some sects of Gnosticism even went sofar as to say that there were
          twelve  female apostles lead by  the beloved of  Jesus Mary Magdalene,
          and that while  Jesus was the real God made  flesh, Mary Magdalene was
          the real Goddess also made flesh, most of their  gospels pertaining to
          this were distroyed by the eary Paulist, though some have survived. 

              In return  for what the other Christians had to say about them the
          Gnostics said  that the God of  the Roman church was not  the real God
          but was a devilish
          demiurge who only wanted to entrap human souls in lies,  illusion, and
          evil.

              But what  about some  of these  differences that  are to  be found
          between the
          Gnostics who  had a Yahway  AND Sophia, and  the Paulist who  had only
          Jehovah and Jesus?   Lets take a  short look at the Gnostic  verson of
          the Garden of Eden myth next.

              The  Gnostics said that Sophia was born from the primordial female
          power Sige (Silence).  And that  she }Sophia{ was  God's mother,  "the
          great revered Virgin in whom the Father was concealed from  the begin-
          ing before He had created anything.



                                                                            1107

              Sophia gave birth to  a male spirit, Christ, (who only  much later
          came to earth in human  form) and a female spirit Achamoth  (who later
          came to earth as Mary Magdalene). These two gave birth to the elements
          and the terrestrial world, then brought forth a new god named Jehovah,
          Son of Darkness, along  with five planetary spirits later  regarded as
          emanations of Jehovah: Iao, Sabaoth, Adonai,  Eloi, annd Uraeus. These
          spirits produced archangels, angels, and finally men and women.

              Jehovah  forbade men to eat the fruit of knowledge, but his mother
          Achamoth sent her own spirit to earth in the form of the serpent Ophis
          to teach  menkind to  disobey the  jealous god.  The serpent  was also
          called Christ, who taught  Adam to eat the fruit of  knowledge despite
          Jehovah's prohibition.

          ...later

              Sophia sent Christ again to earth in the shapeof one of Her totems
          the dove, to enter the man Jesus at his baptism in Jordan. After Jesus
          died,Christ  left  his body  and returned  to  heaven to  help collect
          souls.

              But notall of Sophia was taken out ofthe final verson of the Bible
          by  the Paulist, some  was able to slip  past ie from  the 8th and 9th
          chapters  Proverbs  we see  the  early conflict  between  followers of
          Sophia and those of God. Maybe the divorse was going on at this time?:

              Doth  not Sophia cry? and  understanding  put forth her voice? She
          standeth in the top of high places, by way in the places of the paths.
          She crieth at the gates, at the entry of the city, at the coming in of
          the doors. Unto  you, O men, I  call; and my voice  is to the sons  of
          man. O  ye simple,  understand Sophia:  and , ye  fools, be  ye of  an
          understanding heart.   Hear; for I will speak of excellent things; and
          the opening of my lips shall be right things...  for  Sophia is better
          then rubies; and  all the things  that may  be desired are  not to  be
          compaired to Her. I Sophia dwell with prudence, and  find out knowlege
          of witty inventions... Counsel is mine, and sound wisdom; I am  under-
          standing;  I  have strength.  By me  kings  reign, and  princes decree
          justice. By  me princes rule, and  and nobles, even all  judges of the
          earth. I  love them that love  me; and those that seek  me early shall
          find me...  I lead the  way into righteousness,  jin the midst  of the
          paths of  judgment: that I  may cause  those that love  me to  inherit
          substance;  and I will fill their treasures... Blessed is the man that
          heareth me,  watching daily at  my gates, waiting  at the posts  of my
          doors.  For whoso  findeth  me findeth  life...  But he  that  sinneth
          against me wrongeth his own soul: all they that hate me love death.



                                                                            1108

          Then we get:

              Sophia hath builded her house, she hath hewn out her sevenpillars:
          she hath killed  her beasts: she hath mingled her  wine: she hath also
          furnished her table.   She  hath sent forth  her maindens: she  crieth
          upon the highest places of the city.  Whoso is simple, let him turn in
          hither; as for him that wanteth understanding, she saith to him, Come,
          eat of  my bread, and drink  of the wine which  I have mingled...(but)
          the fear of the Lord is the beginning of wisdom: and the kknowledge of
          the holy  is understanding.   For by me  (God) thy days  shall be mul-
          tiplied, and  the years  fo thy life  shall be increased...  a foolish
          woman  is clamorous:  she  is simple,  and  knoweth nothing.  For  she
          sitteth at the  door of her house, on a seat  in the high place of the
          city, (temples)  to call passengers who go right on their ways:  whoso
          is simple, let him turn in hither... But he knoweth not that  the dead
          are there; and her guests are in the depths of hell.

              Sounds like thenasty sort of thing that goes on in a lot of divor-
          ces to me.  Or at least a heated PR battle.

            Lets say that the campaign to bring Sophia (or Sapienta or Hohkma or
          Goddess which ever) is a success, what are some of the effects that it
          might have?  I mean other then the religious aspects, I mean also  the
          political or  more mundane aspects,  because as it is  now while women
          make up  the majority  of those  that DO anything  in the  churchs the
          power is in the hands of men, well, with Sophia back thinks would have
          to  loosen up more then a little bit,  so what are some of the changes
          that could take place?......:

                                        Catholicism

              Sure theyhave nuns, but that does not count because even they have
          to have a Priest that is over  them (I think I'm really not sure about
          the details).   So with the  return of  Sophia we could  see also  the
          Catholic  Priestess who would have  her very on  sacraments and every-
          thing (see following message)  and to be  sure they could also  become
          bishops  and cardinals I understand that such things were quite common
          way back when.

              And Pope? There was Pope Joan, but she had to be in disguise to do
          that.
          and all that Pope stuff did not start till well after the last of the
          Sophiaist had been offed.

              But I know the perfect compromise, there is a lotof controveray in
          the  Roman Catholic  church right  now between  people who  think that
          Priest  should be able  to marry, and  those that think  things should
          stay just as  they are.   But if you let  Priest marry who  knows what
          would happen! after all nobody can understand anybody elses choices in
          books or mates, and if  your Catholic would would you do if Father Dan
          showed  up one  day married  to a  Yahway's Witness  or a  nice Jewish
          girl?!  you know  what gosips church  people can  be, well  here's the
          solution, let them  get married,  but only to  Priestesses, sure  that
          cuts down the feld a lot but hey! that's tough, it comes with the
          territory.



                                                                            1109

                                       Protestantism

            Now here's a group that needs some work, ever seen some of the more
          hard-core  groups with  the  men in  their  Penta-Pimp suits  and  the
          poofyed up  hair-dos and their drab mousey wifes who never seem to say
          anything? (not to  try and get anybody  mad or upset, but  if I do...I
          try) I think there is  more then room for a little loosening  up to be
          done there, and in the more avereage protestant churchs too.

              Along with the minister  have a wominister, yeah that  would work,
          maybe haveing another  power would help cut down on  the power triping
          that  often  takes place.  And just  think, one  more person  to gosip
          about!

                                         Judaism

              Sorry,  I really  don't know  enough about  Judaism to  talk about
          changes that might take place with the return of a Goddess figure, but
          I'm sure it would have to mean something...right?

                                 All Judeo-Christianity

              One thing that is to be found in all Christian religious groups is
          the male-force verson of the leader, no matter if he  is called Priest
          minister or what, who is let's face it more matter  how you might like
          to not look at it,  is for the most part a political  figure, somebody
          in charge, so that you have a lot of religion but very, very little if
          any real spirituality.

              Perhaps that could be fixed with the return of Sophia because with
          the return of a Female eleament to a religion you open up the  door to
          the  possibility of the Christian Shaman, something that the world has
          yet  to see,  this person could  be ether  male or  female and..well I
          think this needs it's own message.

              Even if you are  not Catholic yourself I am  sure that you are  at
          least  somewhat  familiar with  each of  the  seven sacraments  that a
          priest can perform as part of his office. Just for the record they are
          listed below.

          The seven sacraments  that a priest  of the Roman Catholic  church can
          preform are:

          1. Baptism  2. Communion  (eucharist) 3. Confirmation  4. Marriage  5.
          Priesthood 6. Sacrament of  the Sick (formerly known as  'last rites')
          7. Reconciliation (confession)


            Now, what would be the case if a campaign to return Sophia to Judeo-
          Christianity were to succeed? There would  be no need to take anything
          away from the priests, or even for them to share  the seven sacraments
          for that  matter, I think that  the priestess would have  plenty to do
          with the seven sacraments of the Priestesshood:



                                                                            1110

          1. Pre-Baptism (sacred midwifery) To atend in a number of ways to the
          spiritual  and physical needs  of pregnant women,  blessing the child,
          doing some rite at the birth etc...

          2. Blessing the  Cup. Rite by which  a cup of milk or  water is imbued
          with the essence of Sophia.

          3. Bake  the Love in. Rite in which an  entire meal is imbued with the
          essence of Sophia.

          4.  Match-Making. Something that is badly needed before the Priest can
          do  the marriage bit. a number of  ways in which the compatablility is
          tested  between  two people,  also the  aiding  of finding  a suitable
          match. ("Nu! have I got a girl for you!")

          5. Nag. Sort of  like confession, only while one is told to the priest
          this one is told to you by the priestess, sort of like naging...but in
          a  good way,  a way of  pointing out  where some  improvement could be
          made,  all  under the  influence  of Sophia  and  not the  good Mother
          herself  `nach. Mayby  it  could start  out  by the  Priestess  saying
          something like "Watch it buster, for you have sined" or something like
          that.

          6. Tidy-Up. Rite to "clean-up" the spiritual "being" of the person in
          question, sort of like all that aura cleaning that the New Agers do.

          7. Make-Over. Training that lets the Priestess note changes that would
          be helpfull if they were made in an individual, sort of like that Hail
          Mary thing, only the Priestess  would asign things of a more  tangible
          form. Like give me one week with no beer drinking, or such like.

          The White Goddess.  Robert Graves.
          Forerunners and Rivals of Christianity. (2 vols.)  Francis Legge.
          The Gnostic Religion.  Hans Jonas.
          Venus in Sackcloth.  Marjorie Malvern.
          Myths to Live By.  Joseph Campbell.
          The Gnostic Gospels.  Elaine Pagels.
          When God Was a Woman.  Merlin Stone.
          The Lady Was a Bishop.  Joan Morris.
          Spiral Dance. Starhawk.
          The Book of Goddesses and Heroines. Patricia Monagham.
          The Goddesses and the Tree. Ellen Cannon Reed.
          Urban Shaman. Serge Kahili King.
          Growing the Tree Within. William Gray.
          The Woman's Encyclopedia of Myths and Secrets. Barbara G. Walker.

              Many of these booksare to be found at the libary. . And there is a
          new one out called Sophia the Black Goddess I believe  butI'm not sure
          and I don't know the authors name.....sorry.



                                                                            1111

                                       Bardic Beltaine 
                     By "The White Bard", Dragonhart Cove, Phoenix, AZ

              --------------------------------------------------------------

          The BARD should stand to the WEST, unless otherwise specified in the
          ritual.

                  BELTANE RITUAL: May Day
                            -by the White Bard        

          Materials: One cauldron, filled with water
                     a wreath of flowers for the MAIDEN
                     the Maiden should wear white, if possible
                     two wooden swords (optional)
                     a fire, as close to the ground as possible
                     A BARD/GREEN MAN (note: if you have no Bard, then a
                          male to act as Green Man should be chosen either
                          by lottery, or by the Maiden. The Maiden is, of
                          course, free to request a specific person to
                          act as Green Man even if there is a Bard available
                          to the coven.)
                     candles for all, if possible

                  *****************************************

          %  The place of ritual should be set up, away from the gathered 
          %  participants.
          %  It is more than a good idea to manage bathrooms and such like
          %  before the circle is closed. This Mystery is not something any 
          %  of the participants should miss out on!
            
          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Bard/Green Man
          %  dances at the end of the line.

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To celebrate the Year renewed
               And praise the Powers, with gratitude.

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but 
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.



                                                                            1112

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you 
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you 
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you 
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you 
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate 
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:  

               The Circle's cast; and Blessed Be!



                                                                            1113

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.

                  --------------------------------------------------

          %   Here begins the Beltane Mystery

          BARD or GREEN MAN: Thus I invoke the Lady White
                             To come to us this sacred night.
                             By Fin and Feather, Leaf and Tree,
                             I show you a Mystery!

          %   The Maiden shall stand beside the HP, who shall hold a
          %   wooden sword. The Bard/Green Man shall approach them, also
          %   carrying a wooden sword, and shall, in mime, challenge the
          %   HP. They shall strike their swords together in three sets
          %   of three blows, then Bard/Green Man shall strike the HP, with
          %   the last blow of his sword, who shall fall as if dead.
          %   (Note: This can be played as a Morris Dance, if so wished.)
          %   If no Maiden and Bard/Green Man are used, then the above combat
          %   may be eliminated, and the HP and HPS shall enact the Mystery.
          %   The HPS' part shall then be spoken by the participants.

          %   The Maiden moves to the East. The Bard/Green Man moves to the
          %   North.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Oh, I shall go into a hare
                  with sorrow, sighing and mickle care
                  And I shall go in the Lady's Name
                  Aye, until I be fetched hame!

          BARD/GREEN MAN: Hare, take heed of a swift greyhound
                          Will harry thee all these fields around
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the South. The Bard/Green Man moves to the
          %   East.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Yet I shall go into a bee
                  With mickle fear and dread of thee
                  And flit to hive in the Lady's Name
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Bee, take heed of a red, red cock
                          Will harry thee close thru door and lock
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the West. The Bard/Green Man moves to the
          %   South.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!



                                                                            1114

          MAIDEN: Yet I shall go into a trout.
                  With sorrow and sighing and mickle doubt
                  And show thee many a merry game
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Trout, take heed of an otter lank
                          Will harry thee close from bank to bank
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the North. The Bard/Green Man moves to the
          %   West.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Yet I shall go into a mouse
                  And haste me unto the Miller's House
                  There in his corn to have good game
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Mouse, take heed of a white tom-cat
                          That never was baulked of mouse nor rat
                          For here come I in the Lady's Name
                          And -thus- it is I fetch thee hame!

          %   Bard/Green Man walks to Maiden and takes her hand. They
          %   both move to the Cauldron, and face HPS.

          HPS: Cunning and art she did not lack
               But aye his Song has fetched her back!

               Old Winter's dead, the Lady reigns
               And Summer has returned again!

          %   Bard/Green Man and Maiden both wet their hands with water
          %   from the Cauldron, and sprinkle it on the HP, who comes to
          %   life again.

          HP: Cunning and art I do not lack
              But aye Her Cauldron will bring me back!

          %   Bard/Green Man and Maiden both move to, and jump, the fire.
          %   Here ends the Beltane Mystery.
          %   Note: This Mystery is the more historically correct "Great Rite."

                  ------------------------------------------------

          %   If there is a May Pole, it should be erected by the men -only- at
          %   this point, and all dance around it, alternating male and female
          %   to raise the cone of power as outlined below.
          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.



                                                                            1115



          HP: As the year is given birth
              Build the Power; root to Earth

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, (or
          %   as many as needed to fully wrap the pole) and then the HPS
          %   should say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.

                  ------------------------------------------------------

          %   Such coven business as must be transacted may be done here.

                  ------------------------------------------------------
          %   The Circle is opened.

          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               Winter's cold is gone away
               Now it is the Day of May.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle, jumping the fire as
          %   they go. HP and HPS lead, with Bard/Green Man and Maiden
          %   taking care of bringing the Bel Fire into camp. Allow the Bel
          %   fire to burn out on its own, if possible, otherwise put it
          %   out with the water from the Caldron. Disposal of the water
          %   otherwise should be to pour it at the roots of a tree.
          %   All participants may take fire from the Bel Fire to take home
          %   with them, cook over, or whatever, before it is extinguished.

              ----------------end of Beltain ritual: the Bard--------------



                                                                            1116

              -------------------------------------------------------------

                                SAMHAIN RITUAL: 31 October 
                                     by the White Bard

          Materials: one cauldron, filled with water
                     CRONE: This should be an older female.
                     OLD KING: This should be a person chosen by
                               lottery, or by whoever is acting as
                               Crone. It can be enacted by the HP
                               if needed.
                     BARD/GREEN MAN: If the coven has no Bard available,
                                     then a Green Man should be chosen
                                     by lottery, or by whoever is acting
                                     as Maiden. It can be enacted by the
                                     HP, if needed.

                   ------------------------------------------------

          %  The place of ritual should be set up, away from the gathered
          %  participants. This is not something that people should miss,
          %  so make sure that potty break is taken care of before the
          %  circle is cast.

          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Old King dances at
          %  the end of the line.

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To mark the turning of the year
               The door to Winter now is here.

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.



                                                                            1117

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you

                  See these rites and guard this circle!
                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:

               The Circle's cast; and Blessed Be!



                                                                            1118

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.

                  --------------------------------------------------

          %  Here begins the Samhain Mystery:

          OLD KING: Thus I invoke the Lady White
                    To come to us this sacred night.
                    By Fin and Feather, Leaf and Tree,
                    I shall show you a Mystery!

          % Bard/Green Man and Maiden join hands, facing each other.
          % The Maiden speaks to the Bard/Green Man:

          MAIDEN: Lord of Life, hail Land-Master!
                  God of grain that grows and dies
                  Rising reborn, full of richness;
                  Fallow fields shall yet be fertile --
                  Spring sap runs as stirs your manhood
                  Bless barren earth, bear fruit again!

          % The Bard/Green Man speaks to Maiden:

          BARD/GREEN MAN: Snow-shoes striding, hail swift Huntress!
                          Wild one, free and willful Goddess
                          Bow and blade you bear beside you,
                          Finding food to fend off hunger --
                          Winter will not leave us wanting;
                          Give good hunting, grant us skill.

          %   The Old King moves to the West. The Crone moves to the
          %   North.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a trout.
                    With sorrow and sighing and mickle doubt
                    And show thee many a merry game
                    Ere that I be fetch-ed hame!

          CRONE: Trout, take heed of an otter lank
                 Will harry thee close from bank to bank
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the South. The Crone moves to the West.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a bee
                    With mickle fear and dread of thee
                    And flit to hive in the Lady's Name
                    Ere that I be fetch-ed hame!



                                                                            1119

          CRONE: Bee, take heed of a red, red cock
                 Will harry thee close thru door and lock
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the East. The Crone moves to the South.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Oh, I shall go into a hare
                    with sorrow, sighing and mickle care
                    And I shall go in the Lady's Name
                    Aye, until I be fetch-ed hame!

          CRONE: Hare, take heed of a swift greyhound
                 Will harry thee all these fields around
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the North. The Crone moves to the East.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a mouse
                    And haste me unto the Miller's House
                    There in his corn to have good game
                    Ere that I be fetch-ed hame!

          CRONE: Mouse, take heed of a white she-cat
                 That never was baulked of mouse nor rat
                 For here come I in the Lady's Name
                 And -thus- it is I fetch thee hame!

          %   Crone walks to Old King and takes his hand. He falls as if
          %   dead.

          HPS: Cunning and art he did not lack
               But aye Her Song has fetched Him back!

               Summer's gone, the Lady reigns
               And Winter has returned again!

          %   Maiden wets her hands with water from the Cauldron, and
          %   sprinkles it on the Old King, who comes to life again.

          OK: Cunning and art I do not lack
              But aye Her Cauldron will bring me back!

          %   The Crone and Old King shall join hands, facing each other,
          %   and say:

              Note: These Norse style verses were taken from a file I got
                    (I think) from Paul Seymour. Don't know who author is.



                                                                            1120

          CRONE: One-eye, Wanderer, God of wisdom,
                 Hunt-lord, hail, who leads the hosting!
                 Nine nights hanging, knowledge gaining,
                 Cloaked at crossroads, council hidden.
                 Now the night, your time, is near us --
                 Right roads send us on, Rune-winner.

          OLD KING: Every age your eyes have witnessed;
                    Cauldron-Keeper, hail wise Crone!
                    Rede in riddles is your ration --
                    Wyrd-weaver at the World-tree's root.
                    Eldest ancient, all-knowing one,
                    Speak unto us, send us vision!

          %   Here the HPS should say:

          HPS:  We remember  our dead;  our loved  ones gone  to the  Summerland
          before
               us. Give them peace and joy.

          ALL: Blessed be!

          %   If there  is time enough, the  HPS and/or a selected member(s)  of
          the
          %   coven should read aloud the "Roll of Martyrs." Note: This listing
          %   is copyrighted, and used by the author's permission.
          %   The reader shall say:

          READER: Never again the Burning Times! Let us remember our dead,
                  good and bad, innocent and guilty:

          %   Follows is the Roll of Martyrs. This may be read aloud, or may be
          %   placed in written form upon the altar as the above words are said.

           Adamson, Francis: executed at Durham, England, in 1652
           Albano, Peter of: died in prison circa 1310
           Allen, Joan: hanged at the Old Bailey, London, England, in 1650
           Allen, Jonet: burned in Scotland in 1661
           Amalaric, Madeline: burned in France in mid-1500's
            Ancker, (first  name unknown):  beheaded at Wurzburg,  Germany, 1628
          1629
           Andrius, Barthelemy: burned at Carcassonne, France in 1330
           Andrius, Jean: burned at Carcassonne, France in 1330
           Andrius, Phillippe: burned at Carcassonne, France in 1330
           Arnold, (first name unknown): hanged at Barking, England, in 1574
            d'Arc, Joan:  burned at Rouen,  France, on 30  May, 1431  (note: the
          witchcraft charge in this case was -implied- and not specific)
           Ashby, Anne: hanged at Maidstone, England, in July, 1652
           Askew, Anne: burned for witchcraft 1546
            Audibert, Etienne: condemned  for witchcraft in France,  on 20 March
          1619
           Aupetit, Pierre: burned at Bordeaux, France, in 1598
           Babel, Zuickel: beheaded at Wurzburg, Germany, 1628-1629
           Babel, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Baker, Anne: executed in Leicester, England, in 1619
           Balcoin, Marie: burned in the reign of Henry IV of France
           Balfour, Alison: burned at Edinburgh, Scotland, on 16 December, 1594
            Bannach,  (husband)  (first  name  unknown):  beheaded at  Wurzburg,
          Germany, 1628-1629



                                                                            1121

            Bannach, (wife) (first name unknown): beheaded at Wurzburg, Germany,
          1628-1629
           Barber, Mary: executed in Northhampton, England, on 22 July, 1612
           Barker, Janet: burned in Scotland in 1643
            Baroni, Catterina: beheaded  and burned at Castelnovo,  Italy, on 14
          April, 1647
           Barthe, Angela de la: burned at Toulouse, France, in 1275
           Barton, William: executed in Scotland (year unknown)
           Basser, Fredrick: beheaded at Wurzburg, Germany, 1628-1629
            Batsch, (first  name unknown):  beheaded at Wurzburg,  Germany, 1628
          1629
           Bayerin, Anna: executed at Salzburg, Austria, in 1751
           Beaumont, Sieur de: accused of witchcraft on 21 October, 1596
           Bebelin, Gabriel: beheaded at Wurzburg, Germany, 1628-1629
           Beck, Viertel: beheaded at Wurzburg, Germany, 1628-1629
           Beck, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Belon, Jean: executed in France, in 1597
           Berger, Christopher: beheaded at Wurzburg, Germany, 1628-1629
           Berrye, Agnes: hanged at Enfield, England, in 1616
            Bentz, (mother) (first name unknown): beheaded at Wurzburg, Germany,
          1628-1629
            Bentz, (daughter)  (first name unknown): beheaded  at Wurzburg, Ger-
          many, 1628-1629
           Beuchel, Anna: burned at Waldsee, Germany, in 1581
           Beutler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
           Bill, Arthur: executed in Northhampton, England, on 22 July, 1612
           Birenseng, Agata: burned at Waldsee, Germany, on 25 June, 1594
           Bishop, Briget: hanged at Salem, New England on 10 June, 1692
           Bodenham, Anne: hanged at Salisbury, England, in 1653
           Bonnet, Jean: burned alive at Boissy-en-Ferez, France, in 1583
            Boram,  (mother) (first  name  unknown): hung  at  Bury St  Edmunds,
          England, in 1655
            Boram, (daughter) (first  name unknown):  hung at  Bury St  Edmunds,
          England, in 1655
            Bolingbroke, Roger: hanged, drawn  and quartered at Tyburn, England,
          on 18 November, 1441
           Boulay, Anne: burned at Nancy, France, in 1620
           Boulle, Thomas: burned alive at Rouen, France, on 21 August, 1647
           Bowman, Janet: burned in Scotland in 1572
           Bragadini, Mark Antony: beheaded in Italy in the 1500's
            Brickmann, (first  name  unknown)  beheaded  at  Wurzburg,  Germany,
          1628-1629
            Brose, Elizabeth: tortured to  death in the castle of  Gommern, Ger-
          many, on 4 November, 1660
           Brown, Janet: burned in Scotland in 1643
           Browne, Agnes: executed in Northhampton, England, on 22 July, 1612
           Browne, Joan: executed in Northhampton, England, on 22 July, 1612
           Browne, Mary: hanged at Maidstone, England, in July, 1652
           Brooks, Jane: hanged in England on 26 March, 1658
           Brugh, John: burned in Scotland in 1643
           Buckh, Appollonia: burned at Waldsee, Germany, in 1581
           Bugler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
           Bulcock, John: executed in Lancaster, England, in 1612
           Bulcock, Jane: executed in Lancaster, England, in 1612
           Bull, Edmund: hanged at Taunton, England, in 1631
           Bulmer, Matthew: hanged at Newcastle, England, in 1649
           Burroughs, George: executed at Salem, New England, on 19 August, 1692
            Bursten-Binderin, (first name unknown) beheaded atWurzburg, Germany,
          1628-1629
           Calles, Helen: executed at Braynford, England, on 1 December, 1595



                                                                            1122

            Camelli, Domenica: beheaded  and burned at Castelnovo,  Italy, on 14
          April, 1647
           Canzler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
           Carrier, Martha: executed at Salem, New England, on 19 August, 1692
            Caveden,  Lucia: beheaded  and burned  at Castelnovo,  Italy, on  14
          April, 1647
            Cemola, Zinevra:  beheaded and burned  at Castelnovo,  Italy, on  14
          April, 1647
           Corey, Martha: executed at Salem, New England, on 22 September, 1692
            Corey, Giles: prssedto death at Salem, New England, on 19 September,
          1692
           Corset, Janet: killed by a mob at Pittenweem, Scotland, in 1704
            Challiot, (first  name unknown): murdered at St. Georges, France, in
          February, 1922
            Chalmers, Bessie:  tried for  witchcraft in Inverkiething,  Scotland
          1621
           Chambers, (first name unknown): died in prison, in England, in 1693
           Chamoulliard, (first name unknown): burned in France, in 1597
            de Chantraine, Anne: burned as a witch in Waret-la-Chaussee, France,
          on October 17, 1622
           Chatto, Marioun: tried for witchcraft in Inverkiething, Scotland 1621
           Ciceron, Andre: burned alive at Carcassone, France, in 1335
            Cockie,  Isabel: burnt as  a witch,  at a  cost of 105  s. 4  p., in
          England 1596
           Cox, Julian: executed at Taunton, England, in 1663
           Couper, Marable: burned in the north of Scotland in 1622
           Craw, William: burned in Scotland in 1680
            Crots, (son)  (first name  unknown): beheaded at  Wurzburg, Germany,
          1628-1629
            Cullender, Rose: executed at  Bury St Edmunds, England, on  17 March
          1664
           Cumlaquoy, Marian: burned at Orkney, Scotland in 1643
           Cunningham, John: burned at Edinburgh, in January, 1591
           Cunny, Joan: hanged in Chelmsford, England, in 1589
           Deiner, Hans: burned at Waldsee, Germany (year unknown)
           Delort, Catherine: burned at Toulouse, France, in 1335
            Demdike,  Elizabeth: convicted,  but died  in prison,  in Lancaster,
          England, in 1612
            DeMolay,  Jacques: Grand Master of the Templars, burned in France on
          22 March 1312
           Desbordes, (first name unknown): burned in France, in 1628
           Deshayes, Catherine: burned on 22 February, 1680
           Device, Elizabeth: executed in Lancaster, England, in 1612
           Device, James: executed in Lancaster, England, in 1612
           Device, Alizon: executed in Lancaster, England, in 1612
           Doree, Catherine: executed at Courveres, France, in 1577
            Dorlady,  Mansfredo: burned at  Vesoul, France as  being the Devil's
          banker, on 18 January, 1610
            Dorlady,  Fernando: burned  at Vesoul,  France as being  the Devil's
          banker, on 18 January, 1610
           Dormar, Anna: burned at Waldsee, Germany, on 9 October, 1586
           Douglas, Janet: burned at Castle, Hill, Scotland, on 17 July, 1557
           Drummond, Alexander: executed in Edinburgh, Scotland, in 1670
            "Dummy" (name unknown;  he was  deaf-and-dumb): killed by  a mob  at
          Sible Hedingham, England, on 3 August, 1865
           Duncan, Gellie: hanged in Scotland in 1591
           Dunhome, Margaret: burned in Scotland (year unknown)
           Dunlop, Bessie: burned at Castle Hill, Edinburgh, Scotland, in 1576
           Duny, Amy: executed at Bury St Edmunds, England, on 17 March, 1664
           Dyneis, Jonka: burned in the north of Scotland in 1622



                                                                            1123

           Easty, Mary: executed at Salem, New England, on 22 September, 1692
            Echtinger, Barbara: imprisoned for life  at Waldsee, Germany, on  24
          August, 1545
            Edelfrau,  (first  name  unknown):  beheaded  at  Wurzburg, Germany,
          1628-1629
           Edwards, Susanna: hanged at Bideford, England in 1682
           Einseler, Catharina: burned at Waldsee, Germany, on 6 July, 1581
           Erb, Anna: burned at Waldsee, Germany, on 9 March, 1586
            Eyering, (first name unknown):  beheaded at Wurzburg, Germany, 1628-
          1629
           Fian, John: hanged at Edinburgh, Scotland, in 1591
            Fief, Mary le: of Samur, France, accusedof witchcraft, on 13 October
          1573
            Fleischbaum, (first name  unknown): beheaded  at Wurzburg,  Germany,
          1628-1629
           Flieger, Catharina: burned at Waldsee, Germany, on 6 July, 1581
           Flower, Joan: died before trial, at Lincoln, England, 1619
           Flower, Margaret: executed at Lincoln, England, in March, 1619
           Flower, Phillippa: executed at Lincoln, England, in March, 1619
           Foster, Anne: hanged at Northhampton, England, in 1674
           Fray, Ursula: burned at Waldsee, Germany, on 12 June, 1587
           Fray, Margaret: burned at Waldsee, Germany, on 25 June, 1594
           Fynnie, Agnes: burned in Scotland in 1643
            Gabley, (first name unknown):  executed at King's Lynn,  England, in
          1582
            Galigai, Leonora:beheaded at the Place de Grieve, France, on 8 July,
          1617
           Garnier, Gilles: burned as a werewolf in Dole, France 1574
            Gaufridi,  Louis: burned  at Marseilles,  France, at  5:00 pm  on 30
          April, 1611
           Geissler, Clara: strangled at Gelnhausen, Germany circa 1630
           Georgel, Anna Marie de: burned at Toulouse, France, in 1335
           Geraud, Hughes: burned in France in 1317
           Gering, (first name unknown): beheaded at Wurzburg, Germany, 16281629
           Glaser, (first name unknown): beheaded at Wurzburg, Germany, 16281629
           Glover, Goody: hanged at Salem, New England, in 1688
           Gobel, Barbara: burned at Wurzburg, Germany, 1628-1639
           Goeldi, Anna: hanged at Glaris, Switzerland, on 17 June, 1782
            Goldschmidt, (first  name unknown): beheaded  at Wurzburg,  Germany,
          1628-1629
           Good, Sarah: executed at Salem, New England, on 19 July, 1692
           Grandier, Urbain, burned at Loudon, France, on 18 August, 1634
           Goodridge, Alse: executed at Darbie, England, in 1597
            Gratiadei, Domenica: beheaded and burned at Castelnovo, Italy, on 14
          April, 1647
           Green, Ellen: executed in Leicester, England, in 1619
            Greensmith, (first name unknown): hanged in Hartford,New England, on
          20 January, 1662
           Greland, Jean: burned at Chamonix, France, in 1438, with 10 others
           Grierson, Isobel: burned in Scotland in March, 1607
            Gutbrod, (first name unknown:)  beheaded at Wurzburg, Germany, 1628-
          1629
            Haan, George: burned at Bamberg, Germany, circa 1626, with his wife,
          daughter, and son
           Hacket, Margaret: executed at Tyburn, England, on 19 February, 1585
           Hamilton, Margaret: burned in Scotland in 1680
            Hafner, (son)  (first name unknown): beheaded  at Wurzburg, Germany,
          1628-1629
           Hammellmann, Melchoir: beheaded at Wurzburg, Germany, 1628-1629



                                                                            1124

            Hamyltoun, Christiane:  tried for witchcraft in Inverkiething, Scot-
          land 1621
           Hans, David: beheaded at Wurzburg, Germany, 1628-1629
           Hans, Kilian: beheaded at Wurzburg, Germany, 1628-1629
            Harfner,  (first name  unknown):  hanged herself  in  the prison  of
          Bamberg, 1628-1629
           Harlow, Bessie: tried for witchcraft in Inverkiething, Scotland 1621
            Harrisson, Joanna, and her  daughter: executed in Hertford, England,
          in 1606
           Harvilliers, Jeanne: executed in France, in 1578
            Haus, (wife)  (first name  unknown): beheaded at  Wurzburg, Germany,
          1628-1629
           Hennot, Catherine: burned alive in Germany in 1627
           Henry III, King of France: assassinated on 1 August, 1589
           Hewitt, Katherine: executed in Lancaster, England, in 1612
           Hezensohn, Joachim: beheaded at Waldsee, Germany, in 1557
           Hibbins, Anne: hanged in Boston, Massachusetts on 19 June, 1656
           Hirsch, Nicodemus: beheaded at Wurzburg, Germany, 1628-1629
            Hoecker, (first name unknown):  beheaded at Wurzburg, Germany, 1628-
          1629
            Hofschmidt,  (first  name unknown):  beheaded at  Wurzburg, Germany,
          1628-1629
           Holtzmann, Stoffel: beheaded at Wurzburg, Germany, 1628-1629
            Hofseiler,  (first name  unknown):  beheaded  at Wurzburg,  Germany,
          1628-1629
           Hoppo, (first name unknown): executed in Germany in 1599
           How, Elizabeth: executed at Salem, New England, on 19 July, 1692
           Hoyd, Anna: burned at Waldsee, Germany, on 24 November, 1586
           Huebmeyer, Barbara: burned at Waldsee, Germany, on 11 September, 1589
           Huebmeyer, Appela: burned at Waldsee, Germany, on 11 September, 1589
           Hunt, Joan: hanged in Middlesex, England in 1615
           Hunter, Alexander: burned at Edinburgh, Scotland, in 1629
           Huxley, Catherine: hanged at Worcester, England in the summer of 1652
           Isel, Ursula: burned at Waldsee, Germany, on 7 November, 1586
           Isolin, Madlen: burned at Waldsee, Germany, on 6 July, 1581
           Jacobs, George: executed at Salem, New England, on 19 August, 1692
           Jenkenson, Helen: executed in Northhampton, England, on 22 July, 1612
           Jennin, (first name unknown): burned at Cambrai, France, in 1460
           Jollie, Alison: executed in Scotland, in October, 1596
           Jones, Katherine: burned in the north of Scotland in 1622
            Jones, Margaret: executed in Charlestown, North America, on 15 June,
          1648
            Jordemaine, Margery:  burned at Smithfield, England,  on 27 October,
          1441
           Junius, Johannes: of Bamberg, executed as a witch, on 6 August, 1628
           Jung, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Kent, Margaret: tried for witchcraft in Inverkiething, Scotland 1621
           Kerke, Anne: executed at Tyburn, England, in 1599
           Kleiss, Anna: burned at Waldsee, Germany, on 30 October, 1586
           Kless, Catharina: burned at Waldsee, Germany, on 12 June, 1587
           Knertz, (first name unknown): beheaded at Wurzburg, Germany, 16281629
           Knor, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Knott, Elizabeth: hanged at St. Albans, England, in 1649
           Kramerin, Schelmerey: beheaded at Wurzburg, Germany, 1628-1629
           Kuhnlin, Elsa: burned at Waldsee, Germany, in 1518
           Kuler, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Lachenmeyer, Waldburg: burned at Waldsee, Germany, on 5 July, 1585
           deLarue, (first name unknown): burned at Rouen, in 1540
           Lauder, Margaret: burned in Scotland in 1643



                                                                            1125

            Leclerc, (no first name given):  condemned for witchcraft, in France
          1615
           Lakeland, (first name unknown): burned at Ipswich, England, in 1645
            Lamb, Dr.:  stoned to death  by a mob  at St. Paul's  Cross, London,
          England, in 1640
            Lambrecht,  (first  name unknown):  beheaded  at Wurzburg,  Germany,
          1628-1629
            Leger,(no first name given): condemmned for witchcraft in France, on
          6 May, 1616
            Liebler, (first name unknown):  beheaded at Wurzburg, Germany, 1628-
          1629
           Lloyd, Temperance: hanged at Bideford, England in 1682
           Louis, (first name unknown): executed at Suffolk, England, in 1646
           Lowes, John: hanged at Bury, England, about 1645
           Lutz, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
            Macalzean, Euphemia: burned alive in Scotland for witchcraft,  on 25
          June, 1591
           Marigny, Enguerrand de: hanged in France in 1315
           Marguerite, (last name unknown): burned at Paris, France, in 1586
           Mark, Bernhard: burned alive at Wurzburg, Germany, 1628-1629
           Martin, Marie: executed in France, in 1586
           Martin, Susannah: executed at Salem, New England, on 19 July, 1692
           Martyn, Anne: hanged at Maidstone, England, in July, 1652
           Mayer, Christina: burned at Waldsee, Germany, on 9 October, 1586
           Mazelier, Hanchemand de: arrested at Neuchatel, Germany 1439
            Meath, Petronilla de: burned as  a witch, the first such  burning in
          Ireland, on 3 November, 1324
           Meyer, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Mirot, Dominic: burned at Paris, France, in 1586
           Morin< (first name unknown): burned at Rouen, in 1540
            Mossau, Renata von: beheaded  and burned in Bavaria, Germany,  on 21
          June, 1749
           Mullerin, Elsbet: burned at Waldsee, Germany, in 1531
            Mundie,  Beatrice: tried  for witchcraft in  Inverkiething, Scotland
          1621
           Napier, Barbara: hanged in Scotland in 1591
           Nathan, Abraham: executed at Haeck, Germany, on 24 September, 1772
           Newell, John: executed at Barnett, England, on 1 December, 1595
           Newell, Joane: executed at Barnett, England, on 1 December, 1595
           Newman, Elizabeth: executed at Whitechapel, England in 1653
           Nottingham, John of: died in custody, Coventry, England, 1324
           Nurse, Rebecca: executed at Salem, New England, on 19 July, 1692
           Nutter, Alice: executed in Lancaster, England, in 1612
           Oliver, Mary: burned at Norwich, England, in 1658
            Orchard, (first  name unknown):  executed at Salisbury,  England, in
          1658
           Osborne, (husband) (first name unknown): killed by a mob at Tring,
          Herefordshire, England, in 1751
            Osborne,  (wife) Ruth:  killed  by a  mob  at Tring,  Herefordshire,
          England, in 1751
           Osburne, Sarah: died in prison at Boston, Massachusetts, 10 May, 1692
           Oswald, Catherine: burned in Scotland in 1670
           Paeffin, Elsa: burned at Waldsee, Germany, in 1518
           Pajot, Marguerite: executed at Tonnerre, France, in 1576
           Paris, (first name unknown): hanged at St. Andrews, Scotland, in 1569
           Parker, Alice: executed at Salem, New England, on 22 September, 1692
           Parker, Mary: executed at Salem, New England, on 22 September, 1692
           Palmer, John: hanged at St. Albans, England, in 1649
           Pannel, Mary: executed in Yorkshire, England, in 1603
           Pearson, Alison: burned in Scotland on 28 May, 1588



                                                                            1126

           Peebles, Marion: burned in Scotland in 1643
           Peterson, Joan: hanged at Tyburn, England, in April, 1652
            Pichler, Emerenziana: burned atDefereggen, Germany, on 25 September,
          1680 (her two sons, aged 12 and 14, were also burned two days later)
           Poiret, (first name unknown): burned at Nancy, France, in 1620
           Pomp, Anna: executed at Lindheim, Germany, in 1633
           Porte, Vidal de la: condemned at Riom, France, in 1597
           Powle, (first name unknown): executed at Durham, England, in 1652
           Prentice, Joan: hanged in Chelmsford, England, in 1589
           Preston, Jennet: executed in York, England, in 1612
           Pringle, Margaret: burned in Scotland in 1680
           Procter, John: executed at Salem, New England, on 19 August, 1692
           Pudeator, Anne: executed at Salem, New England, on 22 September, 1692
           Quattrino, Dominic: burned at Mesolcina, Italy, in 1583
           Rattray, George: executed in Spott, Scotland, in 1705
           Rattray, Lachlan: executed in Spott, Scotland, in 1705
           Rauffains, Catharina: burned at Waldsee, Germany, on 7 November, 1586
           Reade, Mary: hanged at Maidstone, England, in July, 1652
           Redfearne, Anne: executed in Lancaster, England, in 1612
           Reed, Wilmot: executed at Salem, New England, on 22 September, 1692
           Reich, Maria: burned at Waldsee, Germany, on 5 July, 1585
           Reid, John: hanged himself in prison, in Scotland, in 1697
           Reoch, Elspeth: burned in the north of Scotland in 1622
           Robey, Isobel: executed in Lancaster, England, in 1612
           Rodier, Catala: burned alive at Carcassone, France, in 1335
           Rodier, Paul: burned alive at Carcassone, France, in 1335
           Rohrfelder, Margaret: burned at Waldsee, Germany, on 24 August, 1585
           Rosch, Maria: burned at Waldsee, Germany, on 6 July, 1581
           Rosseau, (no first name given), and his daughter, (no name given) of
          France, accused of witchcraft on 2 October 1593
           Rue, Abel de la: of Coulommiers, France, accused of witchcraft on 20
          July, 1592
            Roulet, Jacques: burned  alive for  being a  were-wolf, at  Angiers,
          France, in 1597
           Rum, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Russel, Alice: killed by a mob at Great Paxton, England, 20 May, 1808
            Rutchser,  (first  name  unknown):  beheaded  at Wurzburg,  Germany,
          1628-1629
           Rutter, Elizabeth: hanged in Middlesex, England in 1616
           Sailler, Ursula: burned at Waldsee, Germany, on 24 August, 1585
            Sampsoune,Agnes: tried, strangled, and burnt for a witch in Scotland
          1591
           Samuels, (family): three members condemned for witchcraft in Warboys,
          England, on 4 April, 1593
           Sawyer, Elizabeth, hanged at Tyburn, England, on 19 April, 1621
           Scharber, Elsbeth: burned at Waldsee, Germany, in 1581
           Schneider, Felicitas: burned at Waldsee, Germany, on 9 March, 1586
           Schnelling, Anna: burned at Waldsee, Germany, on 11 September, 1589
           Schutz, Babel: beheaded at Wurzburg, Germany, 1628-1629
            Schwaegel, Anna  Maria: beheaded at  Kempten, Germany, on  11 April,
          1775
            Schwartz,  (first  name  unknown): beheaded  at  Wurzburg,  Germany,
          1628-1629
            Schenck, (first name unknown):  beheaded at Wurzburg, Germany, 1628-
          1629
            Schellhar,  (first  name unknown):  beheaded  at  Wurzburg, Germany,
          1628-1629
            Schickelte, (first  name  unknown): beheaded  at Wurzburg,  Germany,
          1628-1629



                                                                            1127

            Schneider,  (first  name  unknown): beheaded  at  Wurzburg, Germany,
          1628-1629
            Schleipner,  (first name  unknown): beheaded  at Wurzburg,  Germany,
          1628-1629
            Schuler, (first name not  known): burned at Lindheim, Germany  on 23
          February, 1663
           Schultheiss, Ursula: burned at Waldsee, Germany, on 9 March, 1586
           Schwarz, Eva: burned at Waldsee, Germany, in 1581
            Schwerdt,  (first  name  unknown):  beheaded  at Wurzburg,  Germany,
          1628-1629
            Scott,  Margaret: executed at  Salem, New England,  on 22 September,
          1692
           Scottie, Agnes: burned in the north of Scotland in 1622
           Sechelle, (first name unknown): burned at Paris, France, in 1586
           Smith, Mary: hanged at King's Lynn, England, in 1616
           Stadlin, (first name unknown): executed in Germany in 1599
            Steicher,  (first  name  unknown): beheaded  at  Wurzburg,  Germany,
          1628-1629
            Steinacher,  (first name  unknown): beheaded  at Wurzburg,  Germany,
          1628-1629
           Steward, William: hanged at St. Andrews, Scotland, in 1569
            Stewart, Christian:  strangled and burned in  Scotland, in November,
          1596
            Stolzberger,  (son)  (first  name unknown):  beheaded  at  Wurzburg,
          Germany, 1628-1629
            Stolzberger,  (wife) (first  name  unknown):  beheaded at  Wurzburg,
          Germany, 1628-1629
            Stolzberger,  (granddaughter)  (first  name  unknown):  beheaded  at
          Wurzburg, Germany, 1628-1629
           Stubb, Peter: executed as a werewolf near Cologne, Germany, in 1589
           Stuber, Laurence: beheaded at Wurzburg, Germany, 1628-1629
            Sturmer, (first name unknown):  beheaded at Wurzburg, Germany, 1628-
          1629
           Style, Elizabeth: died in prison, at Taunton, England, in 1664
           Seiler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
            Silberhans,  (first name  unknown): beheaded  at  Wurzburg, Germany,
          1628-1629
            Steinbach,  (first name  unknown):  beheaded  at Wurzburg,  Germany,
          1628-1629
           Stier, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Stadelmann, Ursula: burned at Waldsee, Germany, on 7 November, 1586
            Sutton (mother) (first name unknown): executedin Bedford, England in
          1613
           Sutton, Mary: executed in Bedford, England in 1613
            Thausser,  Simon, and his wife  (no name given):  burned at Waldsee,
          Germany, in 1518
           Thompson, Annaple: burned in Scotland in 1680
           Tod, Beigis: burned at Lang Nydrie, Scotland, on 27 May, 1608
           Treher, Anna: burned at Waldsee, Germany, on 5 July, 1585
           Trembles, Mary: hanged at Bideford, England in 1682
           Trois-Echelles (pseud.): executed at Paris, France, in 1571 (or 1574)
            Tungerslieber, (first  name unknown) beheaded at  Wurzburg, Germany,
          1628-1629
           Turner, Ann: murdered in England, in 1875
           Uhlmer, Barbara: burned at Waldsee, Germany, on 24 August, 1585
           Upney, Joan: hanged in Chelsford, England, in 1589
           Utley, (first name unknown): hanged at Lancaster, England, in 1630
           Valee, Melchoir de la: burned at Nancy, France, in 1631
           Vallin, Pierre: executed  in France, in 1438



                                                                            1128

            Valkenburger, (daughter) (first name unknown): beheaded at Wurzburg,
          Germany, 1628-1629
           Vaecker, Paul: beheaded at Wurzburg, Germany, 1628-1629
           Vickar, Bessie: burned in Scotland in 1680
           Wachin, Ursula: burned at Waldsee, Germany, in 1528
           Wagner, Michael: beheaded at Wurzburg, Germany, 1628-1629
            Wagner,  (first name  unknown):  burnt alive  at Wurzburg,  Germany,
          1628-1629
           Wallace, Margaret: executed in Glascow, Scotland, in 1622
            Wardwell, Samuel: executed  at Salem, New England,  on 22 September,
          1692
           Waterhouse, (first name unknown): hanged in Dorset, England in 1565
            Wanderson, (wife  1) (first name  unknown): executed in  England, in
          January, 1644.
            Wanderson, (wife 2)  (first name unknown):  executed in England,  in
          January, 1644.
            Weir,  Thomas: burned between  Edinburgh and Leith,  Scotland, on 11
          April, 1670
           Weiss, Agatha: burned at Waldsee, Germany, on 9 October, 1586
            Weydenbusch,  (first name  unknown): beheaded at  Wurzburg, Germany,
          1628-1629
           Whittle, Anne: executed in Lancaster, England, in 1612
           Wildes, Sarah: executed at Salem, New England, on 19 July, 1692
           Willard, John: executed at Salem, New England, on 19 August, 1692
           Willimot, Joan: executed in Leicester, England, in 1619
           Wilson, Anne: hanged at Maidstone, England, in July, 1652
           Wirth, Klingen: beheaded at Wurzburg, Germany, 1628-1629
           Wirth, Trauben: burned at Waldsee, Germany, on 5 July, 1585
           Wright, Mildred: hanged at Maidstone, England, in July, 1652
           Wuncil, Brigida: burned at Waldsee, Germany, on 6 July, 1581
           Wunth, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
           Younge, Alse: hanged in Connecticut, North America, on 26 May, 1647
           Yullock, Agnes: burned in the north of Scotland in 1622

                                 THE UNKNOWNS

           8000 "Stedingers" killed on 27 May, 1234
           180 burned for witchcraft at Montwimer, France, on 29 May, 1239
           36 Knights Templar died under torture in France, in October, 1307
           54 Knights Templar burned in France, on 12 May, 1310
           39 Knights Templar burned in France, on 18 March 1314
           "Some" burned at Kilkenny, Ireland, 1323
           200 + burned at Carcassonne, France, between 1320-1350
           63 burned at Toulouse, France, in 1335
           8 burned at Carcassonne, France, in 1352
           31 burned at Carcassonne, France, in 1357
           67 burned at Carcassonne, France, between 1387-1400
           1 burned at Berlin, Germany, in 1399
           "Several" witches burned alive at Simmenthal, Switzerland, circa 1400
           "Several" burned at Carcassonne, France, in 1423
           200 + executed in the Valais, France between 1428-1434
           167 executed in l'Isere, France, between 1428-1447
           16 executed in Toulouse, France, in 1432
           8 executed in Toulouse, France, in 1433
           150 executed in Briancon, France, in 1437
           3 burnt in Savoy between 1446 and 1447
           7 killed at Marmande, France, in 1453
           1 burned at Locarno, Italy, in 1455
           "Many" burned in Arras, France in 1459
           2 burned in Burgundy, France, in 1470



                                                                            1129

           3 burned at Forno-Rivara, Italy, in 1472
           2 burned at Levone, in Italy, in 1474
           5 burned at Forno, Italy, in 1475
           12 women and "several" men burned at Edinburgh, in 1479
           4 burned at Metz, Germany, in 1482
           48 burned at Constance, between 1482-1486
           2 burned at Toulouse, France, in 1484
           2 burned in Chaucy, France in 1485
           1 died in prison, at Metz, Germany 1488
           3 executed at Mairange, Germany, on 17 June, 1488
           2 executed at Mairange, Germany, on 25 June, 1488
           3 executed at Chastel, Germany, on 26 June, 1488
           3 executed at Metz, Germany, on 1 July, 1488
           1 executed at Salney, Germany, on 3 July, 1488
           2 executed at Salney, Germany, on 12 July, 1488
           3 executed at Salney, Germany, on 19 July, 1488
           1 executed at Brieg, Germany, on 19 July, 1488
           2 executed at Juxney, Germany, on 19 August, 1488
           5 executed at Thionville, Germany, on 23 August, 1488
           1 executed at Metz, Germany, on 2 September, 1488
           1 executed at Vigey, Germany, on 15 September, 1488
           1 executed at Juxney, Germany, on 22 September, 1488
           1 executed in France circa 1500
           30 burned in Calahorra, Spain, in 1507
           1 burned in Saxony, Germany, in 1510
           60 burned in Northern Italy, in 1510
           500 + burned in Geneva, Switzerland, in 1515
           2 burned in Besancon, France, in 1521
           64 burned in Val Camonica, Italy between 1518-1521
           100 burned in Como, Italy, in 1523
           1000 + in Como, Italy, in 1524
           900 executed by Nicholas Remy (years unknown, about 15 years total)
           "A large number" executed at Saragossa, Spain, in 1536
           7 burned at Nantes, France, in 1549
           1 burned at Lyons, France, in 1549
           3 burned alive at Derneburg, Germany, on 4 October, 1555
           1 burned alive at Bievires, France, in 1556
           5 burned at Verneuil, France, in 1561
           17,000 + in Scotland from 1563 to 1603
           4 burned at Potiers, France, in 1564
           1 burned at St. Andrews, Scotland, in 1569
           "Many" burned in France in 1571
           1 burned at St. Andrews, Scotland, in 1572
           70,000 killed in England after 1573
           "Several" executed in Paris, France, in 1574
           80 executed in one fire at Valery-en-Savoie, France, in 1574
           3 executed in Dorset, England, in 1578
           36 persons executed at Kilkenny, Ireland, in 1578
           18 killed at St. Oses, England, in 1582
           "Several" burned in Mesolcina, Italy, in 1583
            368 persons killed for  witchcraft between 18 January, 1587,  and 18
          November,
               1593, in the diocese of Treves.
           1 burned at Riom, France, in 1588
           133 persons burned in one day at Quedlinburg, in Germany, in 1589
           48 burned in Wurttemberg, Germany, in 1589
           2 burned at Cologne, Germany in 1589
           54 burned in Franconia in 1590
           300 burned in Bern, Switzerland, between 1591-1600
           1 burned in Ghent, Holland, in 1591



                                                                            1130

           9 executed in Toulouse, France, in 1595
           1 burned in Ghent, Holland, in 1598
           24 burned in Aberdeen, Scotland, circa 1598
           77 burned in Vaud, Switzerland, in 1599
            10 -daily- were burned  (average) in the Duchy of  Brunswick between
          1590-1600
            20 executed (other than those listed  by name above) in the reign of
          King James VI and I of England.
           40,000 executed between 1600-1680 in Great Britain
           205 burned at the Abbey of Fulda, Germany, between 1603-1605
           "Several" witches executed in Derbyshire, England, in 1607
           24 burned + 3 suicides in Hagenau, Alsace, in 1607
           "A number of women" burned at Breehin, Scotland, in 1608
           1 burned alive by a mob at St. Jean de Liuz, France, circa 1608
           18 killed at Orleans, France, in 1616
           9 hanged at Leicester, England, in 1616
           8 hanged at Londinieres, France, in 1618
           "Several" witches condemned at Nerac, France, on 26 June, 1619
           200 + executed at Labourt, France, in 1619
           2 executed at Bedford, England, in 1624
           56 executions at Mainz, Germany, between 1626-1629
           77 executions at Burgstadt, Germany, between 1626-1629
            40 executions at Berndit,  Buttan, Ebenheit, Wenchdorf and Heinbach,
          Germany, between 1626-1629
           8 executions in Prozelten and Amorbach, Germany between 1626-1629
            168  executions  in the  district  of  Miltenberg, Germany,  between
          1626-1629
           85 burned in Dieburg, Germany, in 1627
           79 burned at Offenburg, Austria, from 1627-1629
           274 executed in Eichstatt, Germany in 1629
           124 executed by the Teutonic Order at Mergentheim, Germany in 1630
           900 executions at Bamberg, Germany, between 1627 and 1631
           22,000 (approx) executed in Bamberg, Germany between 1610 and 1840
           1 hanged at Sandwich, in Kent, England, in 1630
           3 executed at Lindheim, Germany in 1631
            20 executed  in Norfolk,  England, on  evidence of Matthew  Hopkins,
          before 26 July, 1645
            29  condemned, on the  evidence of  Matthew Hopkins,  at Chelmsford,
          England, on 29 July, 1645
           150 killed in England in the last six months of 1645
           2 executed at Norwich, England, in 1648
           14 hanged at Newcastle, England, in 1649
            220 + inEngland and Scotland, on evidence of a Scottish Witchfinder,
          circa 1648-1650
           2 killed by a mob at Auxonne, France, in 1650
           30 burned in Lindheim, Germany, between 1640-1651
           900 killed in Lorraine, France (years unknown)
            30,000 (approx) burned  by the  Inquisition (not all  may have  been
          witches)
           3-4000 killed during Cromwell's tenure in England
           102 burned in Zuckmantel, Germany, in 1654
           18 burned at Castle Hill, Edinburgh, Scotland, in 1658
           85 executed at Mohra, Sweden, on 25 August, 1670
           71 beheaded or burned in Sweden between 1674-1677
           90 burned at Salzburg, Austria, in 1678
           11 burned at Prestonpans, Scotland, in 1678
           36 executed in Paris, France, in 1680
           "Several" burned at Rouen, France, in 1684-1685
            3  executed (Suzanna,  Isle and  Catherine (last  names unknown)  at
          Arendsee, Germany, in 1687



                                                                            1131

           36 burned at Nordlingen, Germany between 1690-1694
           5 burned at Paisley, Scotland, on 10 June, 1697
            9 persons burned at Burghausen, Germany, all under 16 years of  age,
          on 26 March, 1698
           1 burned at Antrim, Ireland, in 1699
           "Many" burned at Spott Loan, Scotland, in 1705
           2 persons killed in the Trentino, Austria, between 1716 and 1717
           1 executed in France, in 1718
           2 persons, a mother and daughter, burned in Scotland, in 1722
           13 burned at Szegedin, Hungary, in 1728
           1 burned at Szegedin, Hungary, in 1730
           13 burned alive at Szegedin, Hungary on 23 July, 1738
           3 burned at Karpfen, Germany, in 1744
           3 burned at Muhlbach, Germany, in 1746
           1 executed at Szegedin, Hungary, in 1746
           1 executed at Maros Vasarheli, (nation unknown), 1752
           100 + executed at Haeck, Germany between 1772 and 1779
           2 burned in Poland in 1793
           "Several" burned in South America during the 1800's
            1 shot by a policeman at Uttenheim, Germany, on suspicion of being a
          were-wolf, in November, 1925
           1 murdered in Pennsylvania in 1929

               for a total of 236,870 known but to the Goddess.

          HPS: Let them have peace.

          ALL: Blessed be!

          %   Here ends the Samhain Mystery.

                  ----------------------------------------------------
          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.

          HP: As the season turns again
              Power flows from friend to friend

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, or as
          %   many times as needed, and the HPS shall then say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.

                  ------------------------------------------------------

          %   Any needed coven business may be transacted here.

                  ------------------------------------------------------



                                                                            1132

          %   The Circle is opened:

          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               We think of those in Summerland
               Who dance together, hand in hand.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle, led by HP and HPS.


                  ******************************************************


          This is  a -long- ritual,  but VERY effective.  A good  way to do  the
          reading
          of the names is to  pass the list around the Circle, with  each person
          reading
          a  few names,  and then  passing  it to  the next.  Really brings  the
          Burning
          Times -home.-



                                                                            1133

                           CELTIC STUDIES ANNOTATED BIBLIOGRAPHY 
                           Notations c. 1991/1992 Erynn Darkstar.

          The following books, articles, papers and ephemera are in my personal
          collection are photocopies.  Annotations will contain notes regarding
          the format of the material, my general comments or impressions as to
          copy  quality or the  usefulness of the material  for a Pagan practit-
          ioner.

          C - cloth binding
          T - trade paper
          M - mass paper
          P - photocopy
          S - spiral bound
          A - article
          E - ephemeral material of some sort, e.g. cards, charts, etc.

          244 entries as of April 18, 1992.

          --  Basic  Irish for  Parents,  (Institiuid Teangeolathochta  Eireann,
          1985) P,  gover language  course  for parents  with children  learning
          Gaelic.  Incomplete.

           -- Britannia After the Romans; Being an Attempt to
          Illustrate the Religious and Revolutions of That Province in the Fifth
          and Succeeding  Centuries.  (Henry G.  Bohn,  London, 1836)  C,  uncut
          pages.  An early  examination of Celtic mythology  and society with  a
          critical and discerning eye for bullshit.

           -- Do Ghabhálaibh Arend, (no pub data available) 
          PS, vol 1 of possibly 4 or 5. English text and translation.
          Covers the beginning of the world to the invasio the Sons of Míl. --

          Foclóir Póca  English-Irish Irish-English  Dictionary  (An Gúm,  Baile
          Atha Clia T, pocket dictionary.

          -- The Birth of Merlin : A Comedy Attributed to William Shakespeare &
          William R (Element Books,  Longmead 1989) T, commentary by  RJ Stewart
          and others. More of Stewart's "Merlinology".

          Bain,  George, Celtic  Art :  The Methods  of Construction  (Dover, NY
          1973) T, an introduction to constructing knotwork designs.

          Bartrum, P.  C., Tri Thlws Ar  Ddeg Ynys Brydain :  The Thirteen Trea-
          sures of Brit  (Etudes Celtiques,  1963) AP,  a discussion  of the  13
          Treasures, some original te from Welsh with English translation.

          Bleakley, Alan, Fruits of the Moon Tree : The Medicine Wheel &
          Transpersonal Psychology (Gateway Books, Bath 1988) T, Jungian/Graves-
          ian psychobabble based in tree-lore.

          Bodmer, Frederick,  The Loom of Language :  An Approach to the Mastery
          of  Many Languages (Norton, NY1985)  T, reprint of  1944 edition. Lin-
          guistics, touches on  Celtic languages among others in the Indo-Europ-
          ean group.

          Bonwick, James, Irish Druids and Old Irish Religions (Dorset 1986) C,
          reprint o edition.



                                                                            1134


          Bord, Janet & Colin, Earth Rites (Grenada Publishing, London 1982) C,
          book club by arrangement with publisher.  Fertility folklore and
          archaeology.

          Bord, Janet & Colin, Sacred Waters : Holy wells and water lore in
          Britain and I (Grenada Publishing, London 1985) C, folklore and site
          gazetteer of wells and springs.

          Bord, Janet & Colin, The Secret Country (Walker and Co, NY 1976) C,
          folklore, l UFO's and mysterious sites.

          Borvo, Alan, Le Grand Oracle Celtique d'Alan Borvo (Grimaud, nd) ET,
          card deck, layout chart and booklet in French and English.  Unusual
          three-suit and Major Arcana structure.

          Breathnach, Breandán, Folk Music and Dances of Ireland (Mercier Press,
          Dublin 1 T, reprint of 1971 edition.  Brief history of folk music and
          dance with some sa scores.

          Breatnach, Liam, The Cauldron of Poesy, (Eriu #32, 1981) AP, Irish and
          English dealing with internal "cauldrons" and possibly a meditative or
          yogic system.  G glossary appended.

          Breeze, David J. and Brian Dobson, Hadrian's Wall (Pelican/Penguin,
          Middlesex  1 M,  b/w photo plates.   An archaeological  survey of Had-
          rian's Wall and the sites deities associated with it.

          Briggs, Katherine M, A Dictionary of British Folk-Tales (Indiana
          University Pre Bloomington 1970) C, vols 1-4 of 4 vols.  1 and 2 are
          Folk Narratives, 3 and 4 Folk Legends.  No real indexing or table of
          contents, so things are difficult to locate.

          Briggs, Katherine M. The Fairies in English Tradition and Literature
          (Bellew Pu London 1989) T, reissue of 1967 edition. Celtic and later
          British lore.

          Bromwich, Rachel, Celtic Dynastic Themes and the Breton Lays (Etudes
          Celtiques,  AP,  a discussion  of  kingship and  successsion  with the
          figure of Sovereignty outlined.

          Bromwich, Rachel, Trioedd Ynys Prydein :  The Welsh Triads (University
          of Wales Cardiff,  1961) P,  translation and discussion  of the  Welsh
          Triads.  Welsh  and English. Four pages in the  indexes and supplemen-
          tary material on names are bad copies.

          Brown, Beth Phillips, A Celtic Daybook (White Pine Press, Fredonia NY
          1987) T, perpetual illustrated calendar with brief mythological
          commentary.

          Buchan, David, Scottish Tradition : A Collection of Scottish Folk
          Literature (R & Kegan Paul, Boston 1984) C, folk songs, drama and
          poetry.

          Byrne, Mary E & Dillon, Myles, Táin Bó Fraích (Etudes Celtique, Paris,
          June 193 The Driving of Fróech's Cattle in English, with analysis.



                                                                            1135

          Calder,  George, Auraicept  na  n-Éces :  The  Scholar's Primer  (John
          Grant, Edinbur PS,  Irish and  English text and  translation from  the
          Book of Ballymote, and the Yellow Book of Lecan, with  the Ogham Tract
          and the Trefhocul.  Much not translated.  A primary medieval source on
          Ogham.  Fold-out facsimile pages illustrating Oghams.

          Cameron,  Anne, Tales of the Cairds  (Harbour Publishing, Madeira Park
          BC,  Canada 1989)  T,  fiction, myth.  Carmichael, Alexander,  Carmina
          Gadelica  :  Hymns and  Incantations  : Ortha  nan  Gaidheal (Scottish
          Academic Press,  var dates)  SP, have 1-5,  and in process  of gaining
          access to all 6 volumes. Scottish  Highland folk prayers and charms in
          Gaelic and English.

          Carr-Gomm, Philip, Elements of the Druid Tradition (Element Books,
          Longmead 199 T, inside look at a particular British Druidic order's
          workings.  About average terms of an occultist's knowledge of Celtic
          lore.

          Castleden, Rodney, The Wilmington Giant : The quest for a lost myth
          (Turnstone Wellingborough 1983) T, analysis of an English hill-figure.

          Cavendish, Richard, Prehistoric England (British Heritage Press, NY
          1983) C, archaeological gazetteer.

          Chadwick, Nora, Celtic Britain (Newcastle Publishing, North Hollywood
          1989) T, archaeology, history.

          Chadwick, Nora, The Celts (Penguin, Middlesex 1985) M, archaeology,
          history.

          Chadwick, Nora, Geilt (Scottish Gaelic Studies vol V, part II, Oxford
          1942) AP, analysis of sacred madness in Irish and Scottish tales.

          Chadwick,  Nora, Imbas Forosnai (Scottish Gaelic  Studies vol IV, part
          II, London AP, an  excellent discussion of Irish visionary  and divin-
          atory techniques.

          Caesar,  The Conquest of Gaul (Penguin, London 1984) M, translation by
          S. A. Han revisions by Jane Gardner.

          Caesar's Gallic wars.

          Chotzen, Th  M Th, Emain Ablach  - Ynys Avallach -  Insula Avallonis -
          Ile  D'Avalo (Etudes Celtiques, Paris  1948) AP, article  in French on
          the Isle of Apples.

          Coghlan, Ronan, Dictionary of Irish Myth and  Legend (Donards Publish-
          ing, Bangor 1979) T, brief compilation of the more familiar characters
          and places of Irish.

          Cole, Bryony & John, People of the Wetlands : Bogs, Bodies and
          Lake-Dwellers (T & Hudson, NY 1989) c, many photos & line drawings.
          Worldwide survey of bog finds and bodies, with significant material on
          Celtic finds. Archaeology, hist.

          Connellan, Owen, The Annals of Ireland, Translated from the Original
          Irish of t Masters. (Bryan Geraghty, Dublin 1846) P, poor copy
          throughout, dark and spotty. English-only translation of early annals,
          including numerous footnotes regarding the Tuatha dé Danann. Who did
          what to whom, and when.



                                                                            1136

          Cross,  Tom Peete and Clark Harris Slover, Ancient Irish Tales (Barnes
          &
          Noble, NJ 1988 reprint  of 1936 edition)  C, a good standard  English-
          -only translation of much mythic material.

          Cunliffe,  Barry, The  Celtic World  : An  Illustrated History  of the
          Celtic  Race, Culture, Customs and Legends  (Greenwich House, NY 1986)
          C, archaeology, mythology and brief discussion of modern legacy.  Many
          plates.

          Curtin, Jeremiah, Myths and Folk Tales of Ireland (Dover, 1975) T,
          unabridged r 1890 Myths and Folk-Lore of Ireland without introduction
          from original edition.

          Darkstar, Erynn, Ogham, Tree-Lore & The Celtic Tree Oracle : Part I
          (Preppie Bi Press, Seattle 1991) T, self-published compilation and
          reorganization of the first two Fireheart articles on Ogham and Irish
          tree-lore.

          Darkstar, Erynn, Ogham, Tree-Lore and The Celtic  Tree Oracle: Search-
          ing for Roots (Ouroboros, Roskilde Denmark various dates) A, Manteia :
          A magazine  for the  mantic arts  #3, #4,  #6.  Parts  1, 2  & 3  of a
          projected 7-part series.

          Darkstar, Erynn,  Ogham, Tree-Lore and  The Celtic Tree  Oracle (Fire-
          heart, 1991) 1 of projected 5-part series.

          Davidson, HR Ellis, Myths and Symbols in Pagan Europe : Early
          Scandinavian and Celtic Religions (Syracuse University Press, Syracuse
          1988) T, archaeology and folklore.

          Davis, Courtney, Celtic Iron-On Transfer Patterns (Dover, NY 1989) T,
          only artwork.

          Davis, Courtney, The Celtic Tarot (Aquarian, Wellingborough 1991) ET,
          accompany book by Helena Patterson.  Nice Tarot deck artwork, but the
          book is really abysmal.  Has one of those stinky plastic casette
          keepers.

          de  Santillana, Giorgio  and Hertha  von Dechend,  Hamlet's Mill  : An
          Essay  Investigating the  Origins of  Human Knowledge  and its  Trans-
          mission Through Myth 2ed (David R. Godine, Boston 1983)

          de Troyes, Chrétien, Arthurian Romances, Including Perceval, (Everyman
          Library, Charles E. Tuttle & Co, Rutland VT 1991) T, translation by D.
          D. R. Owen.  A good translation of some of the original Arthurian
          material.

          Dillon,  Myles &  ó  Cróinín, Donncha,  Teach  Yourself Irish  (Random
          House, NY  1987 confusing language  course in the  "Teach Yourself..."
          series.

          Dillon, Myles, Early Irish Literature (University of Chicago Press,
          Chicago 194 summary of many mythic themes by an acknowledged expert in
          the field.

          Dillon, Myles,  The Cycles  of  the Kings,  (Oxford University  Press,
          London 1946)  compilation of  English-only translations of  King Cycle
          tales.



                                                                            1137

          Doan, James E., Sovereignty Aspects in the Roles of Women in Medieval
          Irish and Society (Northeastern University, Boston 1984) P, Irish
          Studies Program working paper.

          Doan,  James  E., Studies  in  Welsh  Arthurian Romance:  Peredur  and
          Trystan  (Northeastern  University,  Boston  1990)  P,  Irish  Studies
          Program working paper. Dobbs, ME, Altromh Tighi da Medar : The Foster-
          age of the  House of the  Two Goble (Zeitschrift  Fur Celtische  Phil-
          ologie, NY  1930, Band XVIII)  AP, tale in  Irish a English  featuring
          Manannán mac Lir and others of the Sídhe.

          Dorson, Richard M (ed), Peasant Customs and Savage Myths : Selections
          from the British Folklorists, 2 vols (University of Chicago Press,
          Chicago 1968) C, Discussions of and excerpts from the works of
          influential British folklorists.

          Duval, Paul-Marie, Obesrvations sur le Calendrier de Goligny, III
          (Etudes Celti 1963) AP, French article (third in a series) on the
          Coligny Calendar.

          Dwelly, Edward, Faclair Gaidhlig gu Beurla le Dealbhan : Dwelly's
          Illustrated G English Dictionary (Alexander MacLaren & Sons, Glasgow
          1967) C, Scottish Gaelic, line illustrations

          Dyer, T. F. Thiselton, British Popular Customs, Present and Past;
          Illustrating and Domestic  Manners of the People :  Arranged According
          to the Calendar of the Year (George Bell & Sons, London 1876) C,
          calendrical lore and folk- celebrations from England, Wales, Cornwall,
          Mann, Ireland and Scotland. Very good early source.

          Easpaig, Donall MacGiolla, Noun + Noun Compounds in Irish Placenames
          (Etudes Celtiques, Paris 1981) AP, discussion of elements of place
          names.

          Ellis, Peter Berresford, A Dictionary of Irish Mythology (Oxford
          University Pre 1987) T, a good reference by a known Cornish-language
          linguist.

          Evans, E. Estyn, Irish Folk Ways (Routledge & Kegan Paul, London 1988)
          T, discu of folk tools and country life.

          Evans, E. Estyn, The Personality of Ireland : Habitat, Heritage and
          History  (Ca  University Press,  London  1973)  P, double-sided  copy.
          Brief anthropological stu of Irish personality as developed within the
          context of the land and its history.

          Evans-Wentz, WY, The Fairy Faith  in Celtic Countries (Citadel  Press,
          NY 1990) T reprint of 1911 edition.  Folklore concerning the sídhe.

          Faraday, W, Druidic Triads : The Wisdom of the Cymry (Sure Fire Press,
          Edmonds  1984)  T,  unsourced triads  in  English.  Probably from  the
          Barddas.   Ferguson, Samuel, Ogham Inscriptions  in Ireland, Wales and
          Scotland (David Doug  Edinburgh 1887) P, a listing  and interpretation
          of many of the inscriptions of Ogham from Celtic lands.

          Fleetwood,  John, History of Medicine  in Ireland (no  pub data avail-
          able) P, chap "The Pre-Christian Era".

          Flower, Robin, The Irish Tradition  (The Clarendon Press, Oxford 1947)
          P, a good primer on Irish folklore and tales, and the Irish literary



                                                                            1138

          traditions.

          Ford,  Patrick K, The Mabonogi and Other Welsh Medieval Tales (Univer-
          sity of  Cal Press,  Berkeley 1977)  T, one of  the best  translations
          available.

          Fortune, Dion, Avalon of the Heart (Samuel Weiser, NY 1971) C, reprint
          of 1934 Pagans, Joseph of Arimathaea and Atlantean priesthoods.

          Fox, Robin, The Tory Islanders : A People of the Celtic Fringe
          (Cambridge Unive Press, London 1978) C, an excellent study of the past
          and present culture of To Isle, including some very interesting notes
          about Balor.

          Gantz, Jeffrey, Early Irish Myths and Sagas (Penguin, London 1988) M,
          good tran of  several Irish  tales and some  poetry. Geoffrey of  Mon-
          mouth,  History of  the Kings  of Britain  (E. P.  Dutton, NY  1958) M
          standard reference in the field. Sebastian Evans translation, revision
          by Char Dunn.

          Gerschel, Lucien, L'Ogam et le Nombre : Préhistoire des Caractéres
          Ogamiques (Et. Celtiques, 1962) AP, French article on the Ogham and
          numbers/tally systems.

          Gerschel, Lucien, L'Ogam et le Nom (Etudes Celtiques, 1963) AP, French
          article apparently regarding Ogham and masons's marks.

          Gmelich, Sharon ed. Irish Life and Traditions (Syracuse University
          Press, Syrac T, analysis of impact of tradition on modern Irish life.


          Gomme, Alice B, The Traditional Games of England, Scotland and Ireland
          (Thames Hudson, NY 1984) T, 2 vols in 1 originally printed in 1894 and
          1898.  Words and music to children's games, rules for adult's games.
          Interesting survivals of P influence.

          Graves,  Robert, The White Goddess (Farrar, Strauss & Giroux, NY 1966)
          T,  amended edition  of  1948 printing.  Mythic history  reinterpreted
          through poetry.

          Gray, Elizabeth A, ed. Cath Maige Tuired : The Second Battle of Mag
          Tuired (Iri Society, Leinster 1982) PS, Irish and English text and
          translation. Excellent and commentary. This press is noted for its
          scholarly work.

          Green, Miranda, The Gods of the Celts (Barnes & Noble, Totowa NJ 1986)
          C, archaeological analysis of deific types.

          Gregory, Lady Augusta, Cuchulain of Muirthemne (Colin Smythe Ltd,
          Gerrards Cros 1976) T, reprint of 1902 edition.  The first accessible
          English  translation of  stories of  Cuchulain, the  Táin and  the Red
          Branch tales.

          Gregory, Lady Augusta, Visions & Beliefs in the West of Ireland (Colin
          Smythe  L Gerrards Cross 1979)  T, reprint of  1920 edition. Folktales
          and anecdotes collected over 20 years.

          Gwynn,  Edward,  Poems From  the  Dindshenchas  (Royal Irish  Academy,
          Dublin 1900) P Todd  Lecture Series Vol VII. Geographic  origin poetry
          in Irish and English.



                                                                            1139

          Gwynn, Edward, The Metrical Dindshenchas (Royal Irish Academy, Dublin
          1903) P,  Todd Lecture Series  Vol VIII.   Part I  of 5(?)  Geographic
          origin poetry in Iris and English.

          Haggard, H Rider, A  Farmer's Year (The Cresset Library,  London 1987)
          T, reprint 1899 edition.  Diary touching briefly on aspects of English
          folklore and custom.

          Hartley, Christine, The Western Mystery Tradition (Aquarian, London
          1968) T, considered a "classic" by some occultists, it is for the most
          part more Atlantis and space-aliens.

          Hartley, Dorothy, Lost Country Life : How English country folk lived,
          worked, thatched, rolled fleece, milled corn, brewed mead... (Pantheon
          Books, NY 1979) T, folk life in England and Wales.

          Hastings, James ed. Encyclopaedia of Religion and Ethics (Charles
          Scribner's So nd) AP, poor copy quality. Excerpts on the Celts by
          various authors: Ancestor- Worship and Cult of the Dead; Art; Blest,
          Abode of the; Calendar; Celts; Druids Dualism; Ethics and Morality;
          Fairy; Festivals and Fasts; Feinn Cycle; Head; Ma (Introductory)
          (Celtic); May, Midsummer; Stones (Introductory and Primitive); Stone
          Monuments (Rude); Sun, Moon and Stars (Primitive) (Celtic);
          Transmigration (Introductory and Primitive) (Celtic).

          Hawkes, Christopher & Jacquetta, Prehistoric Britain (Pelican, Middle-
          sex 1952) reprint of 1937 edition.  Archaeology.

          Hawkes, Jacquetta, A Guide to the Prehistoric and Roman Monuments in
          England an Wales (Abacus, London 1978) T, reprint of 1951 edition.
          Archaeological gazetteer.

          Heaney, Seamus, Sweeney Astray : A version from the Irish (Farrar,
          Strauss & Gi NY 1985) T, poetry based on traditional poetry of Buile
          Suibhne, the Frenzy of Sweeney.

          Henry, PL, The  Cauldron of Poesy, (Studia  Celtica #14/15, 1979/1980)
          AP,  Irish English  of a  text dealing  with internal  "cauldrons" and
          possibly a meditative or yogic system.

          Hoover, Tracey, The Celtic/Druid Tarot (a privately printed work in
          progress - yet) E, discussion of the possibilities of a Celtic/Druidic
          Tarot system.  Grav based.

          Hubert, H, The Greatness and Decline of the Celts (Constable Press,
          London 1987 History of Civilization series. Volume 2 of 2. Originally
          published in 1934. Archaeology, history.

          Hubert, H, The Rise of the Celts (Constable Press, London 1987) C,
          History of Civilization series. Volume 1 of 2. Originally published in
          1934.  Archaeolog history.

          Hughes, Thomas, The Scouring of the White Horse (Allan Sutton,
          Gloucester 1989)  reprint of  1859 edition.   An account of  the White
          Horse of Uffington's yearly cleansing festival of 1857.

          Hull, Vernam, Cairpre mac Edaine's Satire Upon Bres mc Aladain
          (Zeitschrift Für Celtische Philologie, NY 1930, Band XVIII) AP, Irish
          and English text of the Satire.



                                                                            1140

          Hull, Vernam, Lám Déoraid, (Zeitschrift Für Celtische Philologie, NY
          1930, Band AP, notes on the phrase "the hand of a hostile stranger."

          Hull,  Vernam, The Four Jewels  of the Tuatha  dé Danann, (Zeitschrift
          Für Celtisc Philologie,  NY 1930,  Band XVIII) AP,  discussion of  the
          Treasures and Irish and English text from the Lebor Gabála.

          Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift Für
          Celti Philologie, NY 1930, Band XVIII) AP, Irish and English text from
          the Book of Leinster.

          Hutton, Ronald, The  Pagan Religions  of the Ancient  British Isles  :
          Their Nature  Legacy (Blackwell, Oxford 1991)  C, well-written, inter-
          esting,  and (surprisingly familiar with at least some of the neoPagan
          movement.   He concludes that there no  such thing as a Pagan survival
          anywhere in the British Isles. Strictly archaeology-based.

          Ingalls, Jaquelin, Moon, Sun and Stars : An Accurate Solution of the
          Sickbed  of Cuchulainn as a  Nature Myth (thesis,  University of Wash-
          ington, Seattle 1950) P, examination of the Sickbed as a description
          of an eclipse and Celtic star-lore.

          Jackson, Kenneth Hurlstone ed. A  Celtic Miscellany (Penguin, NY 1971)
          M, reprin 1951 edition.  Excerpts from Celtic tales and poetry in Eng-
          lish.

          Jackson, Kenneth Hurlstone,  The Oldest Irish  Tradition: A Window  on
          the  Iron Ag (Cambridge University  Press, Cambridge 1964)  P, text of
          the  1964 Rede Lecture.  Discussion of Pagan Iron  Age elements in the
          Irish tales.

          Jackson, Kenneth, Language  and History in Early  Britain (The Univer-
          sity Press o Edinburgh, Edinburgh 1956) C, hardcore linguistics.

          Jackson, Kenneth, The Gododdin : The Earliest Scottish Poem (Edinburgh
          Universi Press,  Edinburgh 1978)  M, reprint  of 1969 edition.  Trans-
          lation  and analysis,  b the poem  is spread throughout  the book, not
          printed as a whole.

          Jekyll, Gertrude, Wood and Garden : Notes and Thoughts, Practical and
          Critical, Working Amateur (The  Ayer Company, Salem NH 1983  - reprint
          of  1899) P, chapter "December"  which contains a  reference to a gar-
          dener's notched writing system vaguely resembling an Ogham.

          Jones, Gwyn & Thomas, The Mabinogion (Everyman's Library, NY 1974) C,
          reprint o 1949 translation.

          Kinsella, Thomas, The Tain (University of Philadelphia Press,
          Philadelphia 1985 translation of the Tain Bo Cuailnge with brush & ink
          illustrations by Louis le Brocquy.

          Kirk, Robert, The Secret Common-Wealth (Folklore Society, Cambridge
          1976) C, ed Steward Sanderson.  Compilation of manuscripts dating from
          the period of approx 1644.  Highland folklore concerning witches and
          fairies.

          Knott, Eleanor, An Introduction to Irish Syllabic Poetry of the Period
          1200 - 1 (Dublin Institute for Advanced Studies, Dublin 1957) P, poor
          copy quality. English description of metres and poetry in Gaelic with
          some notations.



                                                                            1141

          Knowlton, Derrick, The Naturalist in Scotland (David & Charles, London
          1974) C, photo plates, line drawings.  A brief guide to the flora and
          fauna of  Scotland. Little folklore, but  much interesting information
          on location and habitat of na and imported animals and plants.

          Ledwich, Dr. Antiquities of Ireland (Dublin 1804) P, reprint of 1792
          edition.  copy. Antiquarian notes and speculation.  Lehmann, RPM & WP,
          An Introduction to  Old Irish (University  of Texas Press, Aus  nd) P,
          poor  quality copy. Works through  the text of  Scela Mucce Meic Datho
          and some poetry.

          Lehmann, Ruth P, "The Calendar of the Birds" and "A Grave Marked With
          Ogam" : T Problem Poems from the Book of Leinster (Études Celtique,
          Paris 1980) AP, poetry and analysis in Irish and English.

          Lethbridge, TC, The Legend of the Sons of God (Routledge & Kegan Paul,
          Boston 1 T, megalithic figures and space aliens.

          Lethbridge, TC, Gogmagog : The Buried Gods, (Routledge & Kegan Paul,
          London 195 P, story of Lethbridge's dig on buried hill-figures and a
          study of related "gia tales.

          Linguaphone Institute, Cúrsa Gaelige (London, 1974) PE, Irish language
          instruct vols and cassettes.

          Littleton, C. Scott,  The New Comparative Mythology :  An Anthropolog-
          ical  Assessm  the Theories  of  Georges Dumézil,  3ed  (University of
          California Press,  Berkeley 1982)  T, excellent overview  of Dumézil's
          material, which includes references to works on Celtic mythology.

          Logan, James, The Scottish Gael; or Celtic Manners, as Preserved Among
          the Highlanders ... 5ed (S. Andrus & Son, Hartford nd) P, the chapter
          "Of the Knowledge of Letters Among the Celts"

          Logan, Patrick, Irish Country Cures (Appletree Press, Belfast 1981) T,
          folk med herbology.

          Lyle, Emily B, Dumezil's Three Functions and Indo-European Cosmic
          Structure (publication data unknown, 1982) P, notes and discussion of
          God/Goddess roles i IE structure.

          MacAlister, RA Stewart, The Secret Languages of Ireland : with special
          referenc origin and nature of the Shelta language (University Press,
          Cambridge 1937)  PS,  good modern  anlaysis  of Ogham  and  "Oghamized
          Irish".

          MacAlister, RAS, Corpus Inscriptionum Insularum Celticarum (Coimisiún
          Láimhscríbhinní Na hÉireann, Dublin 1949) P, 2 vols.  An attempt to
          catalogue a of the  stone inscriptions and some inscribed  archaeolog-
          ical  finds  in Ireland.  Reviewed in  Speculum  as terribly  poor and
          incomplete, but a gallant effort.

          MacAlister, RAS, The Archaeology of Ireland (Nethuen & Co, Lodon 1928)
          P, the chapters on Ogham & title page.

          MacAlpine, Neil & Mackenzie, John, Gaelic-English and English-Gaelic
          Dictionary (Gairm Publications, Glasgow 1979) C, formerly "MacAlpine's
          Pronouncing Gaelic Dictionary". Scottish Gaelic.

          MacCana, Proinsias, Celtic Mythology (Hamlyn, London 1970) C, overview



                                                                            1142

          of mythological themes and personalities.

          MacCulloch,  John Arnott  and Máchal,  Jan, Mythology  of All  Races :
          Volume 3,  Cel and Slavic (Cooper  Square Publishers, NY  1946) C, two
          volumes  bound as one; Celtic Mythology by MacCulloch and Slavic Myth-
          ology by  Máchal.  B/w plates,  colorized plate frontspiece.   Fair to
          good general overview with brief retellin certain sections of tales.

          MacCrossan, Tadhg, The Sacred Cauldron : Secrets of the Druids
          (Llewellyn, St. 1991) T, a sexist, racist look at "non-political"
          druidry.  Some useful information but mostly either bad or dangerous
          advice, like a ritual that includes giving honey to a newborn
          (potentially deadly).

          MacFirbis, Duald, On the Fomorians and the Norsemen (Det Norske
          Historiske Kildeskriftfond, Bogrykkeri 1905) P, trans by Alexander
          Bugge.  Text compiled approx. 1650.  Irish and English.  Equates the
          vikings with the mythical Formoi.

          MacKillop, James, Fionn mac  Cumhaill : Celtic Myth in  English Liter-
          ature  (Syrac University Press, Syracuse 1986) T, analysis of Fionn as
          a literary figure, from hero to buffoon.

          Mackinnon,  Roderick, Teach  Yourself Gaelic  (Hodder &  Stoughton, NY
          1985) M, a reasonable Scots Gaelic course from the "Teach Yourself..."
          series.

          MacLaren, James, MacLaren's Gaelic Self-Taught (Gairm Publications,
          Glasgow 198 revised 4th edition.  Scots Gaelic language course.

          Maclean, Charles, Island on the Edge of the World : The Story of St.
          Kilda (Tap Publishing Co, NY  1980) C, b/w photos.  The  evacuation of
          the St. Kilda Islanders.

          MacLeod,  Fiona, The Winged Destiny : Studies in the Spiritual History
          of the  Ga (Lemma  Publishing, NY 1974)  C, reprint  of 1904  edition.
          Pseudonym of William Sharp. Fiction, essays, myth/folklore.

          MacManus,  Seumas, The Story of  the Irish Race  (The Devon-Adair Com-
          pany,  Old  Greenwich CT  1974) C,  revision  of 1921  edition. Mythic
          history,  pseudo-history  and political  history  up to  approximately
          1944.

          Malory, Sir Thomas, Le Morte d'Arthur : A rendition in modern idiom by
          Keith Ba (Bramhall House, NY 1962) C, a passable modern rendition.
          Markale, Jean, Women of the Celts (Inner Traditions International,
          Rochester VT T, translated from 1972 French edition. Primary focus on
          Welsh and Breton, ver little discussion of Goddesses.
          Matthews, Caitlín & John, Hallowquest : Tarot Magic and the Arthurian
          Mysteries (Aquarian, Wellingborough 1990) T, a magickal system to go
          with their Arthurian based Tarot deck.  Interesting but forced in many
          places.



                                                                            1143

          Matthews, Caitlín & John, The Western Way : A Practical Guide to the
          Western My Tradition, Vol 1 The Native Tradition (Arkana, NY 1985) T,
          analysis of British and Celtic mythological material which states that
          Pagan deities are "unregenerate godforms".

          Matthews, Caitlín & John, The Western Way : A Practical Guide to the
          Western My Tradition, Vol  2 The Hermetic Tradition (Arkana,  NY 1986)
          T, an expansion on vol 1 which insists that qabala and Egypto-Greek
          hermeticism is the True Wester Way.

          Matthews, Caitlín, Arthur and the Sovereignty of Britain : King and
          Goddess in Mabonogion (Arkana, NY 1989) T, discussion of the Irish and
          Welsh concept of Sovereignty as feminine embodiment of the land.

          Matthews, Caitlín, Mabon and the Mysteries of Britain : An Exploration
          of the Mabinobion (Arkana,  NY 1987) T, another Matthews  "occult book
          of the month club" publication.

          Matthews, Caitlín, The Celtic Tradition (Element Books, Longmead 1989)
          T, volum "The Elements of..."  series. So-so introductory Celtic  myth
          and culture.

          Matthews,  John, Taliesin  :  Shamanism and  the  Bardic Mysteries  in
          Britain and Ir  (Aquarian, Wellingborough 1991)  T, better than  their
          average attempt. Good discussion of similarities between "shamanic"
          trance-techniques and aspects of "bardic mysteries."

          Matthews, John & Caitlín, The Aquarian Guide to British and Irish
          Mythology (Aq  Wellingborough 1988) T, sketchy  and incomplete compen-
          dium of mythic figures.

          Matthews, John &  Caitlín, The Grail Seeker's  Companion : A  Guide to
          the  Grail  Q  the Aquarian  Age  (Aquarian,  Wellingborough 1986)  T,
          compendium of people and places, with suggested magickal system.

          Matthews, John, The Arthurian Tradition (Element Books, Longmead 1989)
          T, a vol in "The Elements of..." series. Talks about the Matter of
          Britain without real talking much about the Pagan origins.

          McKenna, Lambert ed. Bardic Syntactical Tracts (Dublin Institute for
          Advanced S Dublin 1944) PS, notes on grammar and syntax in Irish, with
          some obscure notes and partial translations in English.

          McNeill, F. Marian,  The Silver Bough (Cannongate, Edinburgh  1989) M,
          vol 1 of 4 Scottish folk and calendrical lore.

          Megaw, Ruth & Vincent, Celtic Art : From its beginnings to the Book of
          Kells (T & Hudson, NY 1990) T, many plates. Archaeology, art history.

          Merrifield, Ralph, The Archaeology of Ritual and Magic (New Amsterdam
          Books, NY 1988) T,  excellent overview of the  archaeological evidence
          for magic and religi ritual in the British Isles and Western Europe.

          Meyer, Kuno, Hail Brigit : An Old-Irish Poem on the Hill of Alenn
          (Hodges, Figg Co, Ltd, Dublin 1912) P, a Dindsenchas poem about Brigid
          and the Hill of Ailenn Facing page Irish-English text & translation.

          Meyer, Kuno, Selections from Ancient Irish Poetry, (Constable & Co,
          London 1911 translations of Irish poetry from different periods.



                                                                            1144

          Meroney, Howard, Early Irish Letter-Names (Speculum, Vol XXIV, No. 1,
          Jan. 1949 Cambridge, MA) PA.  Proposes the Ogham letter names to be
          "kennings" rather than a list of trees. Linguistics, history.

          Murphy, Gerard, Early  Irish Lyrics, Eighth to  Twelfth Century (Clar-
          endon  Press, 1970)  P, first  published in  1956. Poor  copy quality.
          Irish and English  text a  translation, analysis of  poetic metre  and
          traditions.

          Murray, Colin, Ephemera collection (Golden Section Order) EP.  Deck:
          Ogham Diviniation  Tree  Card Pack.  Charts: Directions  on Using  the
          Ogham; Ogham Divination Correspondence  Chart. Posters: Ogham Alphabet
          Cyphers; The Soli/Lunar Gaelic Year; The Tree Alphabet Beth Luis Nuin;
          The Triple Goddess; The  Golden Section; The Pilgrim Path  of Percival
          on the  Serpent of  Initiation t  Achieve the Grael  Quest; Four  Fire
          Festivals. Gravesian.

          Murray, Liz & Colin, The Celtic Tree Oracle : A System of Divination
          (St. Marti NY 1988) PE, cards and accompanying information booklet.
          Gravesian.

          Naddair, Kaledon, Ogham, Koelbren and Runic (Shamanic Divination
          Scripts) of Br and Europe (Private publication, nd) P, 2 vols.  Poor
          quality copies, euro size paper. Heavily line illustrated. Very odd,
          lots of CAPITALS. Anti-Graves.

          Nagy, Joseph Falaky, The Wisdom of the Outlaw : The Boyhood Deeds of
          Finn  in  Ga  Narrative  Tradition (University  of  California  Press,
          Berkeley  1985) C, excellen analysis  of the Fenian  Cycle through the
          Macgnimartha Fionn  and its related material.   One of the best avail-
          able titles.

          New  Celtic  Review (London)  P,  periodical from  the  Golden Section
          Order.  Beltan double-size euro format, Beltaine 1984, euro paper.

          Ní C.  Dobs, Maighréad, Tochomlad Mad  Miledh a hEspain i  nErind : no
          Cath  Taillt (Études  Celtique, Paris,  June 1936)  AP, The  Battle of
          Taillten  in Irish and Eng Ní Ghrádá,  Máiréad, Progress in Irish (The
          Educational Company, nd) T, basic Ir grammar and vocabulary.

          Ní Shéaghdha, Nessa, Catalogue of Irish Manuscripts in the National
          Library of Fasciculus I (Dublin Institute for Advanced Studies, Dublin
          1967) P, a partial cataloguing of Irish manuscripts.  Excellent source
          for translations available the publication date.

          Norton-Taylor, Duncan, The Celts (Time-Life Books, New York 1974) P,
          selected excerpts.

          O'Boyle, Seán, Ogam, The  Poets' Secret (Gilbert Dalton, Dublin  1980)
          T, Ogham a method of musical notation.

          O'Corráin,  Donnchadh,  Liam Breatnach,  and  Kim  McCone ed.,  Sages,
          Saints and Storytellers :  Celtic Studies in Honor of  Professor James
          Carney (An  Sagart/Maynooth, Naas  1989) P,  selected essays from  the
          work: Davies, The place of healing in early Irish society;

          McCone, A tale of two ditties: poet and sati Cath Maige Tuired;

          McManus, Runic and Ogam letter-names: a parallelism;



                                                                            1145

          O'Briain, Some material on Oisín in the Land of Youth;

          O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corráin, Early
          Irish hermit poetry?;

          O'hAodha, The  lament of the Old  Woman of Beare; O'hUiginn,  Tongu do
          dia toinges mo thuath and related expressions;

          Picard, The  strange death  of Guaire  mac Áedáin; Sims-Williams,  The
          Irish geography of Culhwch and Olwen;

          Tristram,  Early modes  of  Insular expression;  Williams, Some  Irish
          plant names.

          O'Curry, Eugene, Lectures on the Manuscript Materials of Ancient Irish
          History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the
          Catholic University o Ireland in 1855 and 1856.  Excellent source
          material.

          O'Dónaill, Niall, Folclóir Gaeilge-Béarla (Richview, Brown & Nolan,
          Baile Atha 1977) C, Irish Gaelic to English dictionary.

          O'Driscoll, Robert ed. The Celtic Consciousness (George Braziller, MY
          1987)  T, lectures, essays and articles from the Symposium on Celtic
          Consciousness presented at the University of Toronto in 1978.

          O'hOgáin, Dáithí, Fionn mac Cumhaill : Images of the Gaelic Hero (Gill
          & MacMil Dublin 1988) P, selected sections with chapter notes.

          O'Murchú, Déaglán & Pádraig, Briathra na Gaeilge : Regular and
          Irregular, (Fole Chuid, Bhaile  Atha Cliath nd) P, book  of verb forms
          for Irish Gaelic.

          O'Tuathail, Seán, An Fiodhrádh (privately printed, 1985) P, work on
          tree-lore a divination, with some annotations.

          O'Tuathail, Seán, An Lebor Tosach  : or the Book of  Beginnings (priv-
          ately printed tale of Celtic origins.

          O'Tuathail, Seán,  Canteanna na  Luise, (privately printed)  P period-
          ical.   Issues  Print quality fair  to poor.  Covers mostly  very bad.
          Primarily English with ab 1/3 written in Irish. Very useful material.

          O'Tuathail, Seán, Duan Amhairghane : The Song of Amergin (privately
          printed 1984/1986) P, Irish and English reworking of the Song of
          Amergin.

          O'Tuathail, Seán, Roscanna on Bhroguis Drum Damhghaire (privately
          printed  1988) Irish  and English  reworking of "Druid  Rhetorics from
          "The Siege of the Ridge of the Stag's Call".

          Parry-Jones,  D, Welsh  Legends  and Fairy  Lore (BT  Batsford, London
          1988) C, firs published in 1953. Folktales, legends.

          Pennick, Nigel, Ogham and Runic : Magical Writing of Old Britain and
          Northern E (Fenris Wolf, Cambridge 1978) P, euro size paper.  Brief
          discussion  of  Book of  Ballymote  and Leabhar  na  hUidrhé material.
          Obvious errors.



                                                                            1146

          Pennick, Nigel, Practical Magic in the Northern Tradition (Aquarian
          Press, Guil 1989) T, passing mention of Oghams. Relates some Celtic to
          Norse practices.

          Pennick, Nigel, Runestaves & Oghams (Runestaff Publications, Cambridge
          1985) P, size paper.  Only slight differences from Pennick 1978.

          Piggot, Stuart, Ancient Europe (Aldine Publishing Co, Chicago 1970) C,
          archaeol survey including proto-Celts and Celts.

          Piggot, Stuart, The Druids (Thames & Hudson, NY 1986) C, archaeology.

          Polunin, Oleg, A Concise Guide to the Flowers of Britain and Europe
          (Oxford Uni Press, NY 1987) T, color photo plates. Field guide to
          flowering plants and tre including the British Isles and Ireland.

          Porter,  Arthur Kingsley,  The Crosses  and  Culture of  Ireland (Arno
          Press,
          NY 197 Lectures on archaeology delivered at Metropolitan Museum of Art
          in 1930. History of the church in Ireland as reflected in monuments
          inscribed with cross.

          Power, Patrick C, The Book of Irish Curses (Mercier Press, Cork 1984)
          P, curses analysis with examples in Irish and English.

          Propp, Vladimir, Morphology of the Folktale, 2ed (University of Texas,
          Austin P Austin 1971) T, classic work on the structure and analysis of
          folktales and the themes. Translated by Laurence Scott, revised by
          Louis A. Wagner.

          Propp, Vladimir, Theory and History of Folklore, (University of
           Minnesota Press Minneapolis 1984) T, a collection of essays and other
           works on the development and history of oral traditions and lore.
           Translated by Ariadna Y. Martin and Richard P. Martin.

          Ragan, Michael, The Runes of Ancient Ireland : Rún ná Erenn Seanda
           (Runestone Publications, Dilsboro IN, 1987) S, Gravesian vaguely
           Ogham-based "Irish" runic system.

          Rees,  Alwyn  and  Brinley, Celtic  Heritage  :  Ancient  Tradition in
          Ireland and Wal (Thames & Hudson, NY 1989) T, reprint of 1961 edition.
          Probably the best popular  analysis of insular Celtic myth  & folklore
          available.

          Renfrew, Colin, Before Civilization : The Radiocarbon Revolution and
          Prehistori Europe (Alfred A. Knopf, NY 1975) C, archaeology of
          megalithic monuments.

          Renfrew, Colin, The Origins of Indo-European Languages (Scientific
          American,  Oc 1989) AP, a  new linguistic theory  offering a different
          date for the Celtic sett of Ireland and the British Isles.

          Rhys, John, Celtic Folklore, Welsh and Manx (Clarendon Press, Oxford
          1901) PS, volume 1 of 2.

          Richardson, Alan & Hughes, Geoff, Ancient Magicks for a New Age :
          Rituals from Merlin Temple, The Magick of the Dragon Kings (Llewellyn,
          St. Paul 1989) T, magickal diaries and discussion of contact with the
          "Merlin current".



                                                                            1147

          Rolleston, TW, Celtic Myths and Legends (Avenel Books, NY 1986) C,
          volume in th "Myths and Legends" series.  Facsimile of an earlier
          edition, probably no later 1935-1940.  Mythology of Ireland and Wales.

          Ross, Anne & Robins, Don, The Life and Death of a Druid Prince : The
          Story of L Man, an Archaeological Sensation (Summit Books, NY 1989) C,
          archaeology.  Interesting  analysis of  the  Celtic  "threefold death"
          theme.

          Ross,  Anne, Pagan Celtic Britain  : Studies in  Iconography and Trad-
          ition (Routle  Kegan Paul, London 1967)  PS, a classic source,  one of
          the best works by an expert in the field.

          Ross, Anne,  The  Pagan Celts  (Barnes  & Noble,  Totowa  NJ 1986)  C,
          formerly Everyd Life  of the  Pagan Celts.  Archaeology and  anthropo-
          logical analysis.

          Sapir, Edward, Culture, Language and Personality : Selected Essays
          (University California Press, Berkeley 1958) M, essays on linguistics
          and culture, edited b David G. Mandelbaum.  Influential linguistic
          theories regarding the origins of thought, religion, and myth in
          language structure.

          Saul,  George  Brandon, Traditional  Irish  Literature  and Its  Back-
          grounds: A Brief  Introduction (A Revision of The  Shadow of the Three
          Queens),  (Bucknell  University  Press, Lewisburg  1970)  P,  history,
          mythology, literature.

          Seymour, St. John D, Irish Visions of the Other-World : A Contribution
          to the S Mediæval Visions, (Society for Promoting Christian Knowledge,
          London 1930)  P, reasonably good  material, excellent chapter  on imm-
          rama.

          Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
          Ltd, Eas  Ardsley 1974) C,  parts 1-3 of 5.  Morris dance instructions
          and music.

          Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
          Ltd, Eas Ardsley 1974) C, parts 4 & 5 of 5. Morris dance instructions
          and music.

          Sharp, Cecil J, Sword Dances of Northern England (EP Publishing Ltd,
          East Ardsl 1978) C, 3 vols bound as one.  Sword dance instructions and
          music, folklore commentary.  Also includes the Horn Dance of Abbotts
          Bromley.

          Simpson, Jacqueline, Grímr the Good, A Magical Drinking-Horn (Études
          Celtiques, 1963) AP, a comparison of Grímr with the Horn of Bran from
          Welsh mythology.
          Sjoestedt, Marie-Louise, Gods and Heroes of the Celts (Turtle Island
          Foundation Berkeley 1982) T, trans by Myles Dillon. Original French
          publication in 1940. highly respected classic.
          Skelton, Robin and Margaret Blackwood, Earth, Air, Fire, Water :
          Pre-Christian Pagan Elements in British Songs, Rhymes and Ballads
          (Arkana, London 1990) T, English-only poetry with some commentary.
          Nothing unusual. Modern poetry is included.

          Spence, Lewis, Magic  Arts in Celtic Britain (pub  unknown - book out)
          C, better average book. Lots of good information.



                                                                            1148

          Spence, Lewis,  The Minor Traditions  of British Mythology  (Rider and
          Co,  London C, survey  of "lesser" themes of British and  Celtic myth-
          ology.

          Spence, Lewis,  The Mysteries  of Britain (Health  Research, Mokelumne
          Hill   CA 197 interesting  but not necessarily  accurate mythology and
          druidry.

          Spence, Lewis, Myth and Ritual in Dance, Game and Rhyme (Watts & Co,
           London, 1947) C, some b/w photos. Survey of world ritual dance, games
           and rhyme, with fairly large listing of Celtic/English material.

           Spencer, Edmund, The Faerie Queene (Odyssey Press, NY 1965)  T, ed by
           Kellogg a Steele.  Books 1 & 2, with other poetry and commentary.

           Steel, Tom, The Life and Death of St. Kilda (Fontana/Collins Books,
           Glasgow 197 b/w photo plates. Anthropology. Another account of the
           evacuation of St. Kilda.

          Steinbeck,  John, The Acts of King Arthur and His Noble Knights (Aven-
          el,  NY 1982 also M, Del Rey 1976.  Reworking of Mallory.

          Stewart, RJ ed. The Book of Merlin : Insights from the first Merlin
           Conference, June 1986 (Blandford Press, NY 1987) C, essays on
           Merlinology and mythology.

          Stewart, RJ, Advanced Magical Arts (Element Books, Longmead 1988) T,
          western mysticism and "Celtic" archetypal forms.

          Stewart, RJ (Bob), Where is Saint George? : Pagan Imagery in English
            Folksong, (Blandford  Press, NY 1988) P, Pagan remains and qabbalism
          in  English folk music.

          Stewart,  RJ, The  Merlin  Tarot (Aquarian,  Wellingborough 1988)  TE,
          Tarot  deck an  explanatory book.  Illustrations  and deck  by Miranda
          Gray.  Places Merlin mythology on the qabalistic tree of life.

          Stewart, RJ, The Mystic Life of Merlin (Arkana, NY 1987) T,
           psychological analy Geoffrey of Monmouth's Vita Merlini.

          Stewart, RJ, The Prophetic Vision of Merlin (Arkana, NY 1987) T,
           psychological of Geoffrey of Monmouth's Merlin material.

          Stewart, RJ, The UnderWorld Initiation : A Journey Toward Psychic
           Transformatio (Aquarian, Guildford 1985) T, qabala with a thin veneer
           of "Celtic" and western mysticism focusing on ballads.

          Strett, Jakob, Sun and Cross : The development from megalithic culture
           to early Christianity in Ireland (Floris Books, London 1984) C,
           megalithic monuments and religious transformation in Ireland.

          Taylor, Isaac,  Greeks and Goths :  A Study on the  Runes (MacMillan &
          Co, London P, chapter on the Oghams only.

          Taylor, Timothy, The Gundestrup Cauldron, (Scientific American, March
           1992) A, article on the origins of the Gundestrup Cauldron, excellent
           clear photos of rarely seen panels.



                                                                            1149

          Taylor, Pat & Tony, The Henge : An Introduction to Keltrian Druidism,
           (Keltria, Minneapolis, 1990) P, introductory material for a neoPagan
           Druidic tradition.

          Thomas, NL, Irish Symbols of 3500 BC (Mercier Press, Dublin 1988) T,
            speculativ interpretation of New Grange and other megalithic symbols
          in Ireland. Thomas is absolutely certain of his analysis.

          Travis,  James, Early  Celtic Versecraft  : Origin,  Development, Dif-
          fusion  (Cornel University Press, Ithaca 1973) P, a scholarly study of
          the forms and rhythms of Celtic poetry and its spread through Europe.

          Turco, Lewis, The  New Book of Forms : A  Handbook of Poetics (Univer-
          sity    Press o  England, Hanover  NH 1986)  T,  book of  poetic forms
          including many ancient Celtic verse patterns and structures.

          Vansina,  Jan,  Oral Tradition  as  History  (University of  Wisconsin
          Press, Madison  not  directly  related to  Celtic,  but  an  excellent
          analysis of the use  and explor oral traditions. Useful  in recreating
          religious and mythic meanings.

          Vendryes, J, L'écriture Ogamique et Ses Origines (Études Celtiques,
           Paris, 1945 article on Ogham in French.  Discussion of basic source
           material.

          Ventura, Michael, Hear That Long Black Snake Moan (Whole Earth Review,
            Spring  1987) AP, rock, voudon  and some thoughts  on an interesting
          Irish connection.

          Wagner, H, Origins of Pagan Irish Religion (Zeitschrift für Celtische
           Philologi 1981) AP, in-depth examination of Manannán.

          Watson, Alden,  The King, the  Poet and  the Sacred Tree  (Études Cel-
          tique,  Paris  1 AP,  discussion  of the  sacred tree  in  Pagan Irish
          religion.

          Watson, J.  Carmichael, Mesca  Ulad (Scottish  Gaelic Studies,  vol V,
          part I, Lond AP, translation of the Intoxication of the Ulstermen.

          Webster, Graham, Celtic Religion in Roman Britain (Barnes & Noble,
           Totowa NJ 19 C, formerly The British Celts and Their Gods Under Rome.
           Archaeology and paleo-ethnology. Whiting, Bartlett Jere ed.,
           Traditional British Ballads (Appleton-Century-Croft 1955) M, a small
            ballad  collection.  Wood, Juliette,  The  Elphin  Section of  Hanes
          Taliesin  (Études  Celtique, Paris  19  analysis of  a  Taliesin tale.
          Wood-Martin, W.
           G., Traces of the Elder Faiths of Ireland : A Folklore Sketch :
           Handbook of Irish Pre-Christian Traditions (Longmans, Green & Co,
           London 1902) P, 2 vols. Line drawings.  A wide-ranging collection of
           excellent materi including such obscurities as Irish sweat-house
           traditions. Woodman, P. C., A Mesolithic Camp in Ireland (Scientific
            American,  Vol. 245, No August 1981) AP, archaeology.  Some thoughts
          on a mesolithic site with notes regarding linguistics and the
            Indo-European origin of  the Irish. Wylie,  Jonathan, and David  Mar
          golin,  The Ring  of Dancers  : Images  of Faroese  Cu (University  of
          Pennsylvania  Press,  Philadelphia  1981)  C,   anthropological  study
          modern  and  historical aspects of  the Faroe Islands, an island group
          of  mixed  Norse/Celtic ancestry with a Norse language. Yeats, William
          Bulter, Mythologies (Collier, NY 1978) T, reprint of The Celtic The  



                                                                            1150

          Secret  Rose,  Stories of  Red Hanrahan,  The Tables  of the  Law, The
          Adoration  of the Magi, and  Per Amica Silentia  Lunae. Yeats, William
          Butler, Irish Fairy and Folk Tales (Modern Library, NY nd) C,  
                                     ERYNN    DARKSTAR 

                                    LAST UPDATE: 4/18/92



                                                                            1151

                           CANDLEMAS (IMBOLC) RITUAL: 2 February 
                                     -by the White Bard

          Materials:  a candle for each covener present.
                      a MAIDEN, dressed in white.
                      a Crown of Light, made from three, six, or nine
                          candles.
                      a BARD/GREEN MAN.
                      a DARK LORD, dressed in dark clothing, and holding a
                        dark cloak.

          %  The place of ritual should be set up, away from the
             gathered participants.
          %  It is more than a good idea to manage bathrooms and such like
          %  before the circle is closed. This Mystery is not something any
          %  of the participants should miss out on!
          The BARD should stand to the WEST, unless otherwise specified in the
          ritual.
            ---------------------------------------------------------------

          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Bard/Green Man
          %  dances at the end of the line. A good song to sing here
          %  is "Lord Of The Dance."

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To celebrate the Sun's rebirth
               To renew life, to warm the Earth

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!



                                                                            1152

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:

               The Circle's cast; and Blessed Be!

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.



                                                                            1153

                  --------------------------------------------------
          %   Here begins the Candlemas (Imbolc) Mystery:
          %   The Maiden shall step forth, and say:

          MAIDEN: This is the time of Brigid, the Patron of Poets and Fire,
                  and of Healing.

          HPS: This is the time of new beginnings, when the Mother has become
               Maiden.

          HP:  The days  have  turned, and  grow longer,  and  the Sun-child  is
          growing
              to His strength.

          BARD/GREEN MAN: I have been a wave upon the sea,
                          And a spark in the firelight.

                          I have been a fish in the ocean.
                          I have been a Thought within a Word,
                          And a Word within a Deed.
                          I was cast away, and found again.

                          I have been made of flowers
                          And of cold steel and brass.
                          Fire and ice are alike unto me.

                          I have been the narrow blade of a sword
                          That kills without cutting.
                          And the Void is my homeland.

                          I have been in Caer Sidi
                          In the Spiral Castle of Glass.
                          And the letters on the Standing Stones
                          Are no secret from me.

                          I have been in Annwyn
                          And Tir na n'Og,
                          I have danced the Spiral Dance,
                          And drunk from the Hierlas at daybreak.

                          I have ridden beneath two ravens
                          And served in the kitchen,
                          And all places are alike unto me.

                          I have been a child
                          And now I come into my strength!

                          I invoke the Land, the dear Land,
                          the Earth our Mother!



                                                                            1154

          MAIDEN: The cycles of the Moon have taken their course, and I am
                  in my Maidenhood. The stars are kindled, and I dance in
                  their light.

          DARK LORD: Thy home is with me thru the long months of Winter, and the
                     Earth shall lie fallow and bare.

          %   The HPS shall then light the candles of the Crown of Light,
          %   and shall  approach the Maiden, who  is now standing in the  East,
          and
          %   place it upon her head.
          %   She shall now, in company with the  Bard/Green Man, circumnabulate
          the
          %   circle, and the coveners shall light their candles from her crown.
          %    The  Bard/Green Man shall  return to his  normal place within the
          circle
          %   and the Maiden shall place the Crown of Light on the altar.
          %    The Maiden shall  then approach the  Dark Lord, and  kneel before
          him,
          %   and he shall say:

          DARK LORD: As it always  is, always was, and always shall  be. Come to
          my
                     Kingdom.

          %    Here he  shall place  the dark cloak  around her, and  they shall
          retire
          %   to the West.
          %   Here ends the Candlemas Mystery.

            --------------------------------------------------------------------

          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.

          HP: As the Sun is given birth
              Build the Power; root to Earth

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, (or
          %   as many times as needed) and then the HPS should say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.



                                                                            1155

                  ------------------------------------------------------


          %   Such coven business as must be transacted may be done here.
          %    This is a  good time to bless  candles for use  during the coming
          year.
          %   This is also a good time for initiations.
                  ------------------------------------------------------
          %   The Circle is opened.

          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               The Sun's returned to banish dark
               The Earth awakes to sunlight's spark.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle.

            -------------------------end----------------------------------



                                                                            1156

                                   SALEM REMEMBERED 
                                by Sandy and Doug Kopf 
                           presented at Pacific Circle XII 
                                      June, 1992 
          This year  is the 300th anniversary  of the Salem Witch  Trials.  This
          ritual was presented in remembrance of  those who died, and a reminder
          that we must be aware  and strong even now.   The  ritual was attended
          by over 100 people and was very moving.  Many wept. 
          It is being shared now, not only because it is  beautiful, but to make
          it available for others who might wish to use it.  Sandy and  Doug ask
          only  that there  be no  charge for  attending the  ritual.   It would
          disturb them greatly to find that such was the case.   
          .     
          The flash powder mentioned in the ritual was simply a mixture of sugar
          and saltpetre  (50/50).  Should you  chose to use this,  be careful to
          "dump" it  rather than pour it.   It will  not only be  more effective
          this  way, but  will prevent  the fire  from   climbing the  stream of
          powder back up to the hand of the person pouring it! 
           .     
                                     = = = =  
          .      
          Quarters are called: 
          .      
          EAST:   Powers of  the East!   Lords  and Ladies  of Greece and  Rome!
          Guardians of the  mysteries and honored dead!   Pagans and witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would join  us in our right  of remembrance, affirmation,  and
          protection!  Be with us now, that the Craft 
          shall ever survive! 
          .       
          SOUTH:  Powers of  the South!  Lords and  Ladies of  the two  lands of
          Egypt!   Guardians of  the mysteries  and honored  dead!   Pagans  and
          witches who  dwell in the East,  be ye spirit  or be ye flesh!   Come!
          Come one and all who would join us in our right of  
          remembrance,  affirmation, and protection!   Be with us  now, that the
          Craft shall ever survive! 
          .        
          WEST: Powers of the West!  Lords and Ladies of the Land of  the Celts!
          Guardians of the  mysteries and honored dead!  Pagans  and witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would  join us in  our right of remembrance,  affirmation, and
          protection!  Be with us now, that the Craft shall ever survive! 
          .     
          NORTH: Powers  of the  North! Lords  and Ladies  of the  Viking Lands!
          Guardians of the mysteries  and honored dead!  Pagans and  witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would join us  in our right of remembrance,   affirmation, and
          protection!  Be with us now, that the Craft shall ever survive! 
          .      
          AT CENTER, PRIEST AND PRIESTESS INVOKE  GOD AND GODDESS AND SPIRITS OF
          THIS PLACE. 
          . 
          ALL SING  'LADY WEAVE YOUR CIRCLE TIGHT' AND 'LORD, LORD GUIDE US' (OR
          OTHER SUITABLE SONG.) 
          .      



                                                                            1157


          PRIEST:  Three hundred  years  have gone  by since  that dark  time of
          history we all  remember as the "Salem Witch  Trials," yet, even after
          three hundred years,  we dare not allow ourselves to  forget!  We must
          remember  what can happen wahen  hatred, fear, and  intolerance gain a
          stronghold  over love, sanity, and tolerance.  Innocent people died in
          Salem.  They died horrible deaths, tried and  sentends for the "crime"
          of witchcraft.    They died for the crime of practicing an alternative
          religion, and  they were not even  part of that religion.   They died,
          not for their own beliefs, but for ours!  They died in the name of our
          Gods, yet they did not know Them. 
          .      
          PRIESTESS:   They were not witches, but we ARE!  They were not pagans,
          but we ARE!  It is our task to remember, and to be sure history cannot
          repeat itself  today.   Therefore, we  now call their  names into  our
          circle, to be remembered and honored here. . 
          THE NAMES OF THE VICTIMS  OF SALEM ARE PROCLAIMED,  ONE BY ONE, AND  A
          CHIME IS SOUNDED AFTER EACH NAME. 
          . 
          Rebecca Nurse      
          Sarah Good      
          Sarah Wilde      
          Susanna Martin      
          Briget Bishop      
          John Proctor      
          John Willard      
          George Jacobs      
          George Burroughs      
          Martha Carrier       
          Samuel Wardwell      
          Giles Corey      
          Alice Parker     
          Martha Corey      
          Mary Parker      
          Margaret Scott      
          Ann Pudeator       
          Mary Esty      
          Wilmot Redd      
          Sarah Osborne      
          .      
          PRIESTESS:   Sisters and Brothers!   We will not allow  your deaths to
          have been in vain.  
          .      
          SONG: "BURNING TIMES".  ALL JOIN IN WITH THE CHORUS OF "ISIS, ASTARTE"
          AND THE CHANT BLENDS INTO "WE ARE THE OLD PEOPLE". 
          . 
          WHEN THE SONG HAS REACHED THE PEAK OF ENERGY, THE PRIEST SAYS: .     
          We ARE the old people.  We ARE the  new people.  We ARE getting stron-
          ger  every day.  We are  stronger, and we are no  longer in hiding. We
          are here, and none  need fear us, for our way is love and our ethic is
          harmlessness, but  we say to  the world  that all may  hear:  We  WILL
          stand against hatred!  We WILL stand against intolerance!  We will not
          stand silent  in the face of  harm to others or  to our own.   The few
          have become  many, and our Gods are awake and  strong!  Never more the
          burning!  We won't be burned again! 
          .      



                                                                            1158


          PRIESTESS  (LIGHTS FIRE IN CAULDRON):   Let the cauldron burn with our
          love and our faith!  Let it illuminate the world with the light of the
          Old Religion.  Let negativity and  fear be banished in its flames, and
          let  it  kindle love  in the  hearts of  those  who hate  us. (LOUDLY,
          POINTING AT  CAULDRON) Fire!  Burn  high on all planes,  that strength
          and protection come  to us from all directions, as  we join hearts and
          hands to weave a destiny of peace and freedom! (TO CIRCLE) Let us sing
          and dance,  that all  may remember  Salem,  and the  Craft shall  ever
          survive. 
          . 
          SONG: "WE  ARE THE WEAVERS".   ALL  JOIN HANDS AND  DANCE SLOWLY IN  A
          CIRCLE.   ALL WHO ARE UNABLE TO DANCE SHOULD STEP INTO THE CIRCLE, NOT
          OUT OF IT. 
          .      
          THE SONG  SHOULD BE SUNG  FOR SEVERAL ROUNDS,  ENDING WITH A  VERY EN-
          THUSIASTIC "WE ARE THE WITCHES, BACK FROM THE DEAD! 
          .     
          STARTING  WITH THE EAST, THE  REPRESENTATIVE OF EACH  QUARTER WALKS TO
          THE CENTER, POURING FLASH POWDER FROM A BOWL INTO THE  
          CAULDRON, PROCLAIMING: 
          .     
          EAST: From the guardians of the mysteries of the ancient temples, from
          the windswept mountains  of Greece  and Rome, I  bring protection  and
          wisdom!  Remember Salem and the Craft  
          will survive! 
          .      
          SOUTH: From the guardians  of the mysteries of the  towering pyramids,
          from the burning deserts of the Two Lands of Egypt, I bring protection
          and courage!  Remember Salem, and the Craft will survive. 
           .     
          WEST: From the guardians of the mysteries of the Standing Stones, from
          the lakes and groves of the land of the Celts, I bring 
          protection and love!  Remember Salem, and the Craft will survive. 
            .    
          NORTH:  From the guardians of the mysteries of the  sacred runes, from
          the snow and ice of the Viking Lands, I bring protection and strength!
          Remember Salem and the Craft will survive! 
          . 
          PRIEST: Great Lady!  Bright Lord!  Lords and Ladies all! Guardians and
          Honored  Dead!  Spirits  of this place!   All in  flesh and spirit who
          have joined us  here!  We thank  you for attending!   Go if you  must,
          stay if you will!  REMEMBER SALEM! MAY THE CRAFT SURVIVE! 
           .     
          Circle is ended. 
          . 
                                     = = = =  
          . 
          Written by Doug and Sandy Kopf, Coven Ashesh Hekat, Circle of Circles,
          1992 



                                                                            1159


                         This is mythic prose.  Take it as such...
                        ------------------------------------------

          Elves (Ah  Kin) live  in Shamballa,  the City  of Eternal Bliss,  also
          called  'Foresthome',  which lies  deep within  the forest  and exists
          simultaneously  on many planes.   Within Shamballa all  needs are met,
          all  dreams  are realized,  and  no wish  is  ungranted.   Things seem
          dreamlike  and intimately real at  once,  Adventurous  elves visit the
          world  outside Shamballa, inhabited by all types of plants and animals
          (called, sadly, 'The Dying Realms').   When they do so they  are often
          on spiritual journeys or  exploratory missions.  Otherwise it  is only
          the 'half-elf' that braves such a challenge.

          All elves are  a family.  All time  for elves is long  (and, arguably,
          short).  They all greet one  another with great big hugs.  If  the two
          have met  before, then  they sing  songs of  their travels  since last
          meeting.   Humans who hear an  elf sing are enchanted  by their voices
          and while within hearing distance cannot move, such is the  ecstasy in
          which they  are wrapt.  Plants harmonize with all being and their song
          is the song of the universe.

          Elves don't sleep.  They meditate in trance for a few moments and then
          enter the world  of dreams fully  awake.  Those  elves who spend  time
          with humans may be able to join in the human  dreams and control them,
          to  a certain  extent, somewhat like  the computer in  'Star Trek: The
          Next Generation' controls the 'holodeck'.

          Humans  who spend time with  elves and encounter  such dream-work will
          gradually transform into elves  over time.  Given shared  dreams, they
          begin showing elven characteristics and attitudes.  From this observa-
          tion, it  has been  suggested by  elven sages  that  humans are  elven
          'eggs', which can be fertilized through dreams by an elf who wishes to
          see this 'hatchling' through to 'becoming', or full realization.

          As  some elves see  it, then, humans  are like children,  some playing
          Mother Nature's game, and some  not.  Regardless, since elves  live so
          long, it seems likely that all humans may eventually become elves.  

          Elves rarely  eat outside Shamballa,  living quite healthily  on water
          and sunshine.  Human food makes them queasy and human liquor is of
          unfortunately poor quality.  Elven mead and wine are very strong and
          tasty.

          Elves love trees because they are directly related to them.  Elves are
          evolved  plants, coming  from the  same 'branch'  of the  geneological
          family.  They understand that  trees are intelligent, nonmobile  sages
          of great wisdom, spending  the entirety of their lives  in meditation.
          Elven sages are said to become trees upon their final rebirth.

          Elves  don't die  like humans do.   They  mature and  then, after many
          journeys  about the Great Star, (this process is not completely under-
          stood),  they wither and are reborn in Shamballa with continued memory
          and a similar, though renewed body.  This is the evolved state  of the
          vegetative cycle of  renewal (rebirth).  It is said  that rebirth req-
          uires a conscious choice, however, so that  elves who venture into the
          Dying  Realms and  begin to doubt  their ability  to be  reborn may be
          reborn as  trees instead.  Often  rites of death and  rebirth are per-
          formed in winter and spring, respectively, at Shamballa.



                                                                            1160

          The entirety  of the  elven life,  the Way,  is one  of fun,  love and
          laughter.  They delight  in games and their childlike  nature combines
          with their often advanced intellect to create some of the most sophis-
          ticated and challenging games  of skill and chance, involving  magical
          powers,  spells, quests and mysteries.   Some of  those less fortunate
          young elves get lost  in the Dying Realms and begin  to take the games
          for reality, becoming dour and moody.  A brief time in  the company of
          other elves usually cures them of this, however.

          Their 'religion', if  you will, is based on such  games.  Elves aren't
          required to believe  anything, but  are told a  marvelous story  which
          encompasses and enriches their lives.

          This is the story which most elves are told upon their lingual maturi-
          ty.  It  is understood, at the time,  that it can help  the individual
          understand hir  place in the  cosmos and give  hir a basis  for inter-
          action  with the  World, but  that there  are other,  equally valuable
          stories that will do the same.

          'Ah and Kin were the first great trees.  They stood atop the world and
          fruited Sun, Moon, Seas, Stars and the various plants and animals.  In
          this  way all  things  grew and  ripened, falling  off  the branch  of
          statelessness onto the ground  of being.  Once there, they  crawled or
          moved  to different parts of the world,  where they were born from the
          seed, pod,  egg or womb  of their parents.   Enjoying the  movement of
          their  offspring, Ah and  Kin died and  became the first  elves - what
          humans might call 'gods' and the elves call 'The Elders', 'The Ancient
          Onces', 'The Celestial  Masters', 'The Old Ones',  or countless thous-
          ands of  other names of endearment.  Gradually Ah and Kin, now unified
          in the elven race, are waking  to their true essence and will  grow to
          their old strength in a never-ending cycle.'


          To the elves the Old Ones are less wholly other beings and more divine
          patterns  of behavior.  In 'worshipping' them elves engage in activit-
          ies with which  the Old  One is associated.   This  does NOT make  the
          worshipper of greater value  than the non-worshipper.  Worship  is not
          considered a show for  others but an ecstatic  experience.  While  the
          practice is  considered serious business (if anything  is for elves!),
          once  one  becomes  acquainted with  the  stories,  legends  about the
          Elders,  one begins to  realized the value  not only of  acting but of
          watching,  of listening  to the  new stories  which they  tell through
          their new  worshippers.  No  harm is ever  done in elven  worship, and
          those  who do  so  accidentally are  advised  to return  to  Shamballa
          immediately to renew their sacred vows.  Little if anything is
          known about  these vows,  but often  they are said  to be  ideal goals
          rather than adopted commandments.


          The Old  Ones are innumerable in  their variation.  They  have as many
          faces and names as there  are days in life (and for an elf,  this is a
          LOT!).  The Old Ones this adventurer knows of thusfar are these:


          Varda, Star Mother (aka 'Queen of the Stars')

          Creatrix, Genetrix, Womb  of life.   She is  associated with  planting
          and/or defending trees.



                                                                            1161

          Leollyn, Dancing Father

          Magick energy of  being, the dancing  Song of All.   He is  associated
          with magick, singing and dancing.

          Yow, the Teacher (aka 'Uncle Yow')

          The Trickster, the Fool.  He is associated with deception and the
          revealing of wisdom, trickery and education.

          Cleowyn, Wizardress

          Wise  One, compassionate  Lover.   She is  associated with  magick and
          romance.

          Tufyl, Leader of the Festive Spirits

          Partier,   mirthmaker,  intoxicator.    Associated  with  merrymaking,
          drinking, smoking.   The Festive Spirits include  all those substances
          which trigger altered states of consciousness and levity.

          Snassis, Snake Beauty

          Regenerator, renewer, rebirther.  Associated with awe, 'death' and
          knowledge  (books), it is  said that Snassis  will be the  final guide
          beyond  the veil(?).  Her  sisters, Almuldhea and  Cleowyin (q.v.) are
          alternatively said to accompany her in this function.

          Vitraya, Healer

          Healer,  vitalizer and  restorer  of life.    She is  associated  with
          healing, aiding and service generally.

          Farrelon, The Game Hunter

          Dedicated challenger and  adventurer.  He  is associated with  hunting
          and game playing.

          Kellon, the Silent (aka 'Eternal Questor')

          The keen eye,  the sensitive ear.   SHe is associated  with searching,
          tracking and quests.   SHe, paired with Almuldhea (below)  are said to
          be neither  male nor female,  but both and  neither.  Both  are rather
          seldom  spoken of, actually,  for it  is thought that  to do  so is to
          bring them shame.

          Amuldhea

          Mysterious Mystery, Darkness in its extreme, SHe is Death in the sense
          of eternal extinction.   This is not a concept  which elves understand
          well,  and many find  Hir difficult if not  impossible to speak about.
          SHe is associated with sex, secrecy and hiding.


          These  are brief  descriptions only.   Each  has countless  tales told
          about them around  deadwood fires  and in mead-slick  taverns late  at
          night.



                                                                            1162

                                 The Pact, by Pete Carrol 

          Most occult traditions have complex and highly ordered otherworld
          cosmologies and metaphysical theories. Yet their accompanying
          techniques are frequently a shambles. In contradiction to all this,
          one of the fundamental insights of Chaos Magic is that if magical
          technique is sharply delineated it will work because the universe
          itself is more of a shambles than it appears. Or perhaps I should
          more respectfully say that it has the magical property of confirming
          most of the interpretations placed upon it. Thus a wide variety of
          metaphysical paradigms can be made to fit, even if mutually
          exclusive.

          So when selecting from the Supermarket of Belief, the critical
          question for the Chaoist is: how effective are the accompanying
          magical techniques? Hence Chaoist magic is characterised by its
          cavalier attitude to metaphysics and its puritanical devotion to
          empirical techniques.

          For some time Chaoist orthodoxy has had it that cavalier metaphysics
          and mythology are incompatible with the formal structure of a
          magical teaching order. However, this need not be so if it is only
          technique that is being taught and practised. Experience has shown
          that people can come together and engage in highly productive
          exchanges of practical expertise, and that a formal structure and a
          division of labour encourage this.

          The Magical Pact of the Illuminates of Thanateros, or the Pact for
          short, is an organisational structure for those wishing to perform
          Chaos type magic in company with others of like mind. The Pact
          exploits the device of a graded hierarchy, with certain checks and
          balances, and is delighted to admit candidates with the drive and
          initiative to rise rapidly through its structure.

          Every occult revival begets a magical child or two and Chaoist Magic
          is the major synthesis to emerge from the occult renaissance of the
          last twenty years. The Pact is amongst the prime vehicles designed
          to develop and carry forward that synthesis well into the next
          millenium. It is likely that the Pact will be to the end of this
          century and to the beginning of the next, rather more than what the
          G.D. was in its time, a century ago.

          In practice a number of the formal devices of the Pact are treated
          somewhat more lightly than the written conventions might leed one to
          suppose, with members styling themselves with such oddities as
          Frater Vacuity or Soror Impropriety and so on, in deliberate parody
          of tradition. The prime functions of the grade structure are to
          provide a mechasnism for the exclusion of certain psychotic
          misanthropes and neurotic creeps who are sometimes attracted to such
          enterprises and to ensure that that which needs organisation is duly
          attended to.

          Persons who, having read and carefully considered the accompanying
          information and conventions of the Pact, are interested in
          contributing to its activities may submit an extensive letter of
          application to:
          OBLIVION, P.O.Box 18514, Encino, CA 91416-8514, USA



                                                                            1163

                                         THE LAWS
                                        from Lady Sheba


                                      Your High Priestess

          In the Magic Circle, the words, commands, and every wish of the High
          Priestess are law.
                  She isthe earthly,living representativeof our GraciousGoddess.
          She must be obeyed  and respected in all things.  She is Our Lady  and
          above all others, a queen in the highest sense of the word.
                  Allfemale coveners must curtsywhenever they comebefore her and
          say, "Blessed Be." All male coveners must bend the knee and give her a
          kiss on the right cheek and say, "Blessed Be."

                                       Your High Priest

          He is the earthly, living  representative of the Great Horned God  and
          in the  Magic Circle, He  commandeth the respect due  to one who  is a
          Magus, a Lord Counselor, and father.

                                           The Laws

          1. The Law was made and ardane of old.

          2. The Law was made for the  Wicca to advise and help in their troubl-
          es.

          3. The Wicca should  give due worship to the Gods and obey Their will,
          which They ardane, for it was  made for the good of the Wicca,  as the
          worship of  the Wicca  is good  for the Gods.  For the  Gods love  the
          brethren of the Wicca.

          4. As a man loveth a woman by mastering her,

          5. So the Wicca should love the Gods by mastering them.

          6.  And it is necessary that  0 (Magic Circle) which  is the temple of
          the Gods, should  be duly cast and purified that it may be a fit place
          for the Gods to enter.

          7. And  the Wicca should  be properly prepared  and purified to  enter
          into the presence of the Gods.

          8. With love and worship in their hearts, they shall  raise power from
          their bodies to give power to the Gods.

          9. As has been taught of old.

          10. For  in this way only may man have  a communion with the Gods, for
          the Gods cannot help men without the help of man.

          11.  And the High Priestess shall rule Her Coven as the representative
          of the Goddess.

          12. And the High Priest shall support Her as the representative of the
          God.

          13. And the High Priestess shall choose whom She will, if he have
          sufficient rank, to be Her High Priest.



                                                                            1164


          14. For,  as the God himself  kissed Her feet in  the Fivefold salute,
          laying His power at  the feet of the Goddess, because of Her youth and
          beauty, Her swetness  and kindness,  Her wisdom and  Her justice,  Her
          humility and gentleness and generosity,

          15. So He resigned all His power to Her.

          16. But the High Priestess should ever mind that all  power comes from
          Him.

          17. It is only lent, to be used wisely and justly.

          18. And the greatest virtue of a High Priestess be that She recognizes
          that youth is necessary to the representative of the Goddess.

          19. So  will She gracefully retire in favor of a younger woman, should
          the Coven so decide in council.

          20. For the true High Priestess realizes  that gracefully surrendering
          the pride of place is one of the greatest virtues.

          21. And that thereby will She return to that pride of place in another
          life, with greater power and beauty.

          22.  In the  old days,  when Witches  extended far,  we were  free and
          worshipped in all the greatest temples.

          23.  But, in these  unhappy times, we  must celebrate  our Sacred Mys-
          teries in secret.

          24. So be  it ardane, that none  but the Wicca may  see our mysteries,
          for our enemies are many and torture loosens the tongue of men.

          25. So be  it ardane, that  no Coven shall know  where the next  Coven
          bide.

          26. Or who its members be, save only the Priest  and Priestess and the
          Messenger.

          27 And  there shall be no communication between them, save only by the
          Messenger of the Gods, or the Summoner.

          28. And only if  it be safe may the Covens meet in some safe place for
          the Great Festivals.

          29. And while there, none  shall say whence they come, nor  give their
          true names.

          30. To this end, that if any be tortured, in their agony, they may not
          tell if they do not know.

          31. So be  it ardane, that no one shall tell anyone, not of the Craft,
          who be of the Wicca, or give any names,  or where any abide, or in any
          way tell anything which can betray any of us to our faces.

          32. Nor may he tell where the Covendom be.

          33. Or the Covenstead.



                                                                            1165

          34. Or where the meetings be.


          35. And if any break these Laws, even under  torture, the Curse of the
          Goddess  shall be upon them, so they may never be reborn on earth, and
          may they remainm where they belone, in the Hell of the Christians.

          36. Let each  High Priestess govern  Her Coven with justice  and love,
          with the help  and advice of  the High Priest  and the Elders,  always
          heeding the advice of the Messenger of the Gods if He comes.

          37. She will heed all complaints of all Brothers and  strive to settle
          all differences among them.

          38. But it  must be recognized  that there will  always be people  who
          will ever strive to force others to do as they will.

          39. These are not necessarily evil.

          40. And they oft have good ideas, and such ideas should be talked over
          in council.

          41. But, if they will not agree with their Brothers or if they say: 

          42. "I will not work under this High Priestess."

          43. It hath ever been the Old  Law, to be convenient for the Brethren,
          and to avoid disputes.

          44. Any of the third may claim to found a new Coven, because they live
          over a league from the Covenstead or are about to do so.

          45. Anyone living within the Covendom and wishing to form  a new Coven
          shall tell the  Elders of their  intentions and  on the instand  avoid
          their dwelling and remove to a new Covendom.

          46. Members of the old Coven  may join the new one when it  is formed,
          but if they do they must utterly avoid the old Coven.

          47. The  Elders of  the old and  new Covens should  meet in  peace and
          brotherly love to decide the new boundaries.

          48. Those  of the Craft who  live outside both Covens  may join either
          indifferent, but not both.

          49. Though all may, if the Elders agree, meet for the Great Festivals,
          if it be truly in peace and brotherly love.

          50. But splitting the Coven oft means strife, so for this reason these
          Laws were made of  old, and may the Curse of the Goddess be on any who
          disregard them!
                                     SO BE IT ARDANE.

          51. If you would keep  a book (your Black Book) let it be  in your own
          hand of write, let Brothers and Sisters copy what they will, but never
          let the book out of your hands and never keep the writings of another.

          52.  For if it be  in their hand  of write, they may  be taken and en-
          gained.



                                                                            1166

          53. Le each guard  his own writings, and destroy them  whenever danger
          threatens.


          54.  Learn as  much as  you may  by  heart, and  when danger  is past,
          rewrite your book when it be safe.

          55. For this  reason, if any die, destroy their book, an they have not
          been able to.

          56. For, an it be found, 'tis clear proof against them.

          57. And our oppressors know well: "Ye may not be a Witch alone."

          58. So all their kin and friend be in danger of torture.

          59. So destroy everything not necessary.

          60. If your book be found on  you, 'tis clear proof against you alone.
          You may be engained.

          61. Keep all thoughts of the Craft from your mind.

          62. If  the torture  be too  great to  bear, say:  "I will confess.  I
          cannot bear this torture. What do you want me to say?"

          63. If they try to make you talk of the Brotherhood, do not.

          64.  But if  they try  to make  you speak  of impossibilities  such as
          flying  through the  air,  consorting  with  the Christian  Devil,  or
          sacrificing children or eating men's flesh,

          65.  To obtain relief from the torture, say,  "I hold an evil dream, I
          was beside myself, I was crazed.:

          66. Not all the magistrates are bad; if there be any excuse, they  may
          show mercy.

          67. If you  have confessed ought, deny it afterwards.  Say you babbled
          under the torture, say you do not know what you said.

          68. If you are condemned, fear not.

          69.  Fear not,  the Brotherhood  is powerful,  they will  help you  to
          escape if you stand steadfast.

          70. But if you  betray ought, there is no hope for you in this life or
          that to come.

          71.  Be sure, if steadfast  you go to the  pyre, drugs will reach you,
          you will feel naught. You but go to death and what lies beyond.



                                                                            1167

                                  The Ecstasy of the Goddess
          72. To  avoid discovery, let  the working tools be  as ordinary things
          that any may have in their houses.

          73. Let the Pentacles  be of wax so that they may be broken at once or
          melted.

          74. Have no sword, unless your rank allows you one.

          75. Have no names or signs on anything.

          76. Write  the names or signs  on them in ink  immediately before con-
          secrating them, and wash it off immediately afterwards.

          77. Do not engrave them lest they cause discovery.

          78. Let the color of the hilts tell which is which.

          79. Ever remember,  ye are the  "Hidden Children of  the Goddess,"  so
          never do anything to disgrace them or her.

          80.  Never boast,  never threaten,  never say  you would  wish ill  of
          anyone.

          81.  If any person, not in  the magic circle, speak  of the Craft say,
          "Speak not to me of such, it frightens me. 'Tis eveil luck to speak of
          it."

          82. For this reason: the Christians have their spied everywhere. These
          speak as if they were  well affected to us,  as if they would come  to
          our meetings  saying, "My mother  used to go  worship the Old  Ones. I
          would I could go myself."

          83. To such as these, ever deny all knowledge.

          84. But  to others,  ever say, "'Tis  foolish talk  of Witches  flying
          through the  air. To do so they must  be light as thistledown. And men
          say  that Witches all be so bleary-eyed,  old crones, so what pleasure
          can there be at a Witch meeting such as folks talk on?"

          85. And say "Many wise men now say there be no such creatures."

          86. Ever make it a jest and in some  future time, perhaps, the persec-
          ution may die and we may worship our Gods in safety again.

          87. Let us all pray for that happy day.

          88. May the blessings of the Goddess and God be on  all who keep these
          Laws which are ardane.

          89. If the Craft have any Appenage, let all guard it, and help to keep
          it clear and good for the Craft.

          90. And let all justly guard all monies of the Craft.

          91. But  if any brother truly  wrought it, 'tis right  they have their
          pay, and it be just. And this be not taking money for the Art, but for
          good and honest work.



                                                                            1168

          92. And ever  the Christians say, "The laborer is  worthy of his hire"
          but if  any brother work willingly  for the good of  the Craft without
          pay, 'tis to their greatest honor.

                                        SO BE IT ARDANE

          93. If there  be any quarrels or disputes among  the brethren the High
          Priestess shall  straightly convene  the Elders and  inquire into  the
          matter and they shall hear both sides, first alone, then together.

          94.  And they shall  decide justly, not  favoring the one  side or the
          other.

          95. Ever recognizing there be people who can never agree to work under
          others.

          96. But at the same time, there be some people who cannot rule justly.

          97. To those who ever must be chief, there is one answer.

          98. Void the Coven, or  seek another one or make a Coven  of your own,
          taking with you those who will go.

          99.  To those who cannot rule justly  the answer be, "Those who cannot
          bear your rule will leave you."

          100. For none  may come to meetings  with those with whom  they are at
          variance.

          101.  So, an either cannot agree, "Get  hence, for the Craft must ever
          survive."

                                        SO BE IT ARDANE

          102.  In  the olden  days, when  we had  power, we  could use  the Art
          against any who ill-treated  the Brotherhood. But in these  evil days,
          we  must not do  so!  For  our enemies  have devised a  burning pit of
          everlasting fire, into which they say their God casteth all the people
          who worship Him, except it  be the very few who are released  by their
          priest's spells and masses. And  this be chiefly by giving monies  and
          rich gifts  to receive  His favor, for  their God  is ever in  need of
          money.

          103. But as our Gods need our aid to make fertility for man and crops,
          so it is the  God of the Christians ever  is in need of man's  help to
          search out and  destroy us. Their priests ever tell  them that any who
          get our help are  damned to this Hell forever, so men  be mad with the
          terror of it.

          104. But they make men  believe that they may escape this Hell if they
          give  Witches to the  tormentors. So for  this reason,  all be forever
          spying, thinking, "An I catch but one of the Wicca, I will escape this
          fiery pit."

          105. So for this reason we have our hidels, and men searching long and
          not  finding say, "There  be none, or  if there be,  they be in  a far
          country."

          106. But when one of our oppressors dies, or even be sick, ever is the
          cry, "This  be Witches' malice," and  the hunt is up  again and though



                                                                            1169

          they slay  ten of their own to one of  ours, still they care not. They
          have countless thousands.

          107. While we are few indeed.

                                        SO BE IT ARDANE

          108. That none shall use the Art in any way to do ill to any.

          109. However much they injure us, HARM NONE and now times many believe
          we exist not.

                                        SO BE IT ARDANE

          110. That this  Law shall ever continue to  help us in our  plight. No
          one, however great an  injury or injustice they  receive, may use  the
          Art  in any  way to  do ill  or harm  any. But  they may,  after great
          consultations with  all,  use  the Art  to  restrain  Christians  from
          harming us or tax others, but only to let or constrain them.

          111. To this end, men  will say: "Such a one is a  mighty searcher out
          and a  persecutor of old  women whom they  deemeth to be  Witches, and
          none hath done him skith, so they be proof they cannot, or more  truly
          where be none."

          112.  For all  know full  well, that  so many  folk have  died because
          someone had a grudge against them, or were persecuted because they had
          money or  goods to seize, or because they had  none to bribe the sear-
          chers.   And many have died  because they were scolding  old women. So
          much that men now say that "only old women are Witches."

          113. And this be to our advantage, and turns suspicions away from us.

          114. In England  and Scotland, 'tis now many a year since a Witch hath
          died the  death. But the misuse  of the power might  raise the persec-
          ution again.

          115. So  never break this Law, however much you are tempted, and never
          consent to it being broken in the least.

          116. If  you know it is  being broken, you must  work strongly against
          it.

          117. And any  High Priestess who consents to its  breach must immedia-
          tely be deposed. "For 'tis the blood of the Brethren they endanger."

          118. Do good, an it be safe and only if it be safe.

          119. And strictly keep to the old Law.

          120. Never accept money for the use of the Art.  For money ever smear-
          eth  the taker.  "'Tis  sorcerers and  conjurers  and priests  of  the
          Christians who ever accept money  for the use of their Arts.  And they
          sell dwale, and evil loves spells and pardons, so let  men escape from
          their sins."

          121.  Be not as these.  If you accept no money,  you will be free from
          temptation to use the Art for evil courses.



                                                                            1170

          122. All may use the Art for their own advantage, or for the advantage
          of the Craft, only if you are sure you harm none.


          123. But ever let the Coven debate this at length. Only if all be
          satisfied and none be harmed may the Art be used.

          124. If it is not possible to achieve your ends one way, perchance the
          aim may be achieved by acting in a different  way, so as to harm none.
          May the Curse of the Goddess be on any who breaketh this Law.



                                                                            1171

                                        SO BE IT ARDANE.

          125. 'Tis judged  lawful if any of the Craft need  a house or land and
          none  will sell, to  incline the owner's  mind so as to  be willing to
          sell, providing  it harmeth it  not in  anyway and the  full price  is
          paid, without haggling.

          126. Never bargain or cheapen anything whilst you live by the Art.

                                        SO BE IT ARDANE.

          127. 'Tis the old  Law and the most important of all  Laws that no one
          may do  anything which will endanger  any of the Craft,  or bring them
          into contact with the law of the land, or any of our persecutors. 

          128. In any disputes between the  brethren, no one may invoke any Laws
          but those of the Craft.

          129. Or any tribunal but that of the Priestess, Priest and Elders. And
          may the Curse of the Goddess be on any who do so.

                                        SO BE IT ARDANE.

          130. It is not forbidden to say as Christians do: "There be Witchcraft
          in  the land,"  because our  opressors of  old make  it heresy  not to
          believe in Witchcraft, and so  a crime to deny it, which  thereby puts
          you under suspicion.

          131. But ever say "I  know not of it here, perchance there may be, but
          afar off - I know not where."

          132. But  ever speak of those as old crones, consorting with the Devil
          and riding through the air.

          133.  But ever say: "But how many men may ride through the air an they
          be not light as thistledown?"

          134. But the Curse of the Goddess be on any who cast any  suspicion on
          any of the Brotherhood.

          135. Or who speaks of any real meeting place where any abide.

                                       SO BE IT ARDANE.

          136. Let the  Craft keep books with  the names of all  herbs which are
          good for men, and all cures, so all may learn.

          137. But keep another book  with all the Bales and Apies  and let only
          the Elders and other trustworthy people have this knowledge.

                                       SO BE IT ARDANE.

          138. Remember the Art is the secret  of the Gods and only may be  used
          in earnest and never for show or pride, or vainglory.

          139. Magicians and Christians may taunt us saying, "You have no power.
          Do magic before our eyes. Then only will we believe." Seeking to cause
          us to betray our Art before them.



                                                                            1172

          140. Heed them not. For the Art is holy, and may only be used in need.
          And the Curse of the Gods be on any who break this Law.

                                       SO BE IT ARDANE.

          141.  It ever be the way with women,  and with men also that they ever
          seek new love..

          142. Nor should we reprove them for this.

          143. But it may be found to the disadvantage of the Craft.

          144. As, so  many a time  it has happened that  a High Priest  or High
          Priestess  impelled by love, hath  departed with their  love, that is,
          they have left the Coven.

          145. Now if a High Priestess wishes to resign, they may do so  in full
          Coven.

          146. And this resignation is valid.

          147. But  if they should  run off without  resigning, who may  know if
          they may not return within a few months.

          148. So the Law is: If a High Priestess leaves  her Coven, but returns
          within rthe space  of a year and  a day, then she shall  be taken back
          and all shall be as before.

          149.  Meanwhile, if she  has a deputy,  that deputy shall  act as High
          Priestess for as long as the High Priestess is away.

          150. If she returns not at the end of a year and a day, then shall the
          Coven elect a new High Priestess.

          151. Unless there be a good reason to the contrary, the person who has
          done the work should reap the benefit of the reward.

          152. If somebody else is elected, the deputy is made maiden and deputy
          of the High Priestess.

                                       SO BE IT ARDANE.

          153. It hath been found that  practicing the Art doth cause a fondness
          between aspirant and tutor, and  it is the cause of better  results if
          this be so.

          154.  But if  for any  reason this  be undesirable,  it can  easily be
          avoided  by both  persons from  the outset  firmly resolving  in their
          minds that if any such ensure, it shall be that of brother and sister,
          or parent and child.

          155. And it is for this reason that a man may be taught by a woman and
          a woman by a man and that woman and woman and man and man should never
          attempt these practices together.

          156. And may all the Curses of the Mighty Ones be on any who make such
          an attempt.

                                       SO BE IT ARDANE.



                                                                            1173

          157. Order and discipline must be kept.

          158.  A High  Priestess or  a High  Priest may  and should  punish all
          faults.

          159. To this end: all the  Craft must receive their correction willin-
          gly.

          160.  All, properly prepared, the culprit kneeling, should be told his
          fault, and his sentence pronounced.

          161. Punishment should be the $ followed  by something amusing such as
          several S S S S, or something of this nature.

          162. The bulprit  must acknowledge  the justice of  the punishment  by
          kissing the  hand of the Priestess  and by kissing the  $ on receiving
          sentence; and again thanking for punishment received.

                                       SO BE IT ARDANE.



                                                                            1174

                                  THE NEW BOOK OF THE LAW 
          [sources: The Book of The Law, The Old Laws for the Old Religion, The 
          Great Book of the Law, The Dragon Law] 
             
          Preface: In  my years of teaching  and running a group,  I have always
          had a dissatisfaction with the popular  "Book of the Law" available to
          most Seekers. I felt it to be too archaic in its  wording and perspec-
          tive -- and while it was valuable in the Burning Times, it simply does
          not  deal with the concerns  and needs of  "modern-day" Witches.  Over
          the years I became familiar with several other sets of Laws.  Each  of
          these had many  good points, yet they also had  their disadvantages as
          well. 
             
          Recently,  I decided to  do something daring  -- I took  the four dif-
          ferent  versions of  the Laws which  I had, and  combined and reworked
          them.  I deleted what was no longer pertinent or meaningful, rewording
          others  to make  them  clearer and  more  understandable, as  well  as
          throwing in a few new ones which I felt had been lacking. 
           
          I believe that  what has evolved  out of this  work is  a set of  Laws
          which 
          are readable, usable, and most importantly, pertinent to the needs of 
          today's Witches and Neo-Pagans.  It is with these thoughts and hopes 
          that I would like to share them with you.  If you should find merit or
          worth in  them, then I will  feel as though I  have accomplished some-
          thing. The  material in this booklet  has not been copyrighted, so you
          may reproduce  the Laws for students  or  friends, or  reprint them in
          your  publication.  It is my sincere hope that the New Book of the Law
          will be of use to the Craft Community. 
             
                                              Blessed Be,  Lady Galadriel 
           
           
          PART ONE
             
          1. The Laws were created to give our lives form and order, that all 
          might be   balanced throughout all of the  planes.  In truth there are
          two  sets of laws which  govern us --  one sets forth the  ways of the
          Wiccan, and  the other the ways  of the Universe.  Both are important,
          both should  be observed with  respect and   treated with honor.   The
          Laws were shaped and molded to teach us, to advise us,  and to counsel
          us in our time of mortal life on earth. 
             
          2. Honor the Gods, for They are the channels and the manifestation of 
          the Source.   Honor yourself,  for this  force also  lies within  you.
          Love  the Gods  as  They  love you,  and by  loving yourself  and your
          brothers and sisters,  so the  Gods  shall honor you. As the  love and
          joy of a man and a woman [or "lover  and beloved" -- LAH]  flowers and
          grows when  nurtured with  respect, and cultivated  with understanding
          and honor, so should you love the Gods. 
             
          3. The Goddess is the  Great Mother, and the God is the  Great Father,
          and we are   Their children; and  we shall worship Them,  for They are
          the rulers of  the Universe, and  all that is  therein.  Therefore,  O
          Children of  the Gods, try Them   not, nor  attempt to test  Them, for
          They shall show you that he Ways of the  Craft are not to be belittled
          or mocked. 
             



                                                                            1175

          4. Let the Power of the Craft flow from you only in love -- or not at 
          all.   For   it has always  been known  that the energy  webs which we
          weave and maintain shall  eventually return to encircle their creator.
          Thus our works become either the  net which  entagles and binds us, or
          the web of light by which we find the Gods. 
             
          5. Let the Rites of the Wicca be a way for the children of the Gods to
          be as  One -- for Power only flows when unified.  Always should you 
          revere the Earth, and heal and tend Her, for She is our life, our 
          Mothership, on which we navigate the dark currents of space. 
             
          6. When you reap the harvests of  your lands, then you shall not  reap
          one corner   of the field,  nor glean the herb gardens,  or the fallen
          fruits of the orchards.    These you shall offer  to the Earth Mother,
          in direct return,  or through   offerings made to  your Circle, or  to
          sustain its Priests and Priestesses. 
             
          7. Always be proud to be of the Wicca, but do not allow your pride to 
          become  vanity -- for those who are conceited are a stubling block at 
          the door of the Temple, and they shall be cast adrift, to swim within 
          their own vanity. 
           
          8. Observe and listen, reserving your judgement, for until all the 
          silver is  weighed, who can know the worth thereof? 
             
          9. As like breeds  like, even more  so does good  beget love and  joy.
          Your life  will be full of love and joy if you are joyful and happy. 
             
          10. Your teachers are the  servants of the Gods, and they  shall plant
          the seeds of  knowledge within the  minds of their students,  and they
          shall use  their power   for the good  of the Wicca.   Yet it  is each
          individual's duty  to tend the seeds   which are planted,  and to make
          the final harvest.   Those who misuse the power  and  the trust of the
          teacher's position  shall have to answer  to the Lords of   Karma, and
          adjust the balance accordingly. 
             
          11. The Temples of the Gods, which are Their abode on Earth, shall 
          belong to  all Their children, and each Circle shall be as a special 
          family.  Do naught against any Temple or any family of the Wicca, lest
          you do that thing unto the Gods, and against yourself. 
             
          12. You must not be a teller of tales amongst the children of the 
          Goddess, and you must hold no  malice or evil thoughts towards  others
          of the Wicca. 
             
          13.  You should not lie, nor  give false testimony before your Elders,
          or those  who  are of the Wicca --  for liars are fools, and  a menace
          unto themselves, and to the Wicca.  Be  truthful in all your works and
          deeds,  especially  within the  Circle, for  what  you say  within the
          presence of the Gods becomes manifest. 
             
          14. You must not put stumbling blocks in the way of those who do not 
          follow the   Path of the Wicca.   You must make  no unrighteous judge-
          ments of their ways, and  you should aid them with an attitude of love
          when it is  asked for. Yet  ever  should you  keep the Counsel  of the
          Elders, and reveal naught to others of where   our Circles may be, nor
          may you reveal our ways without the consent of the  Priestess. 
             



                                                                            1176


          15. When you make a vow to the  Lord or the Lady, or you swear an oath
          to another of the Wicca, then you must do all that has come forth from
          your mouth,   for a covenant with the Gods, or with the Wicca, is your
          Honor, and woe to   those who care not for the  fetters they attach to
          their souls by not keeping  their word. 
             

          16.  The Great Mother and Father would not have their children suffer 
          the indignities of oppressors for their sake, for what is within the 
          hearts of Their children is dear and true to Them.  The Ancient and 
          Mighty Ones shall cause the balance to be made for those who desecrate
          the Lord and Lady, Their  temples, or Their creations. 
            
          17. Never shall you use Magick, nor the Craft, to cause harm, for this
          is misuse of the Power, and it is not to be condoned.  To cause the 
          death of another through the Craft is to require the death of the Self
          in sacrifice. 
           
          18. Never betray any of the brethren, nor the lore of our people, for 
          you are   all servants of the  Gods, and must  live by the virtues  of
          love, honor and  wisdom.  Let truth, loyalty and  honor be your creed.
          Let them be your guides, tempered by love and wisdom. 
             
          19. The  Order of the  Gods shall you  keep, and within  Their Circles
          shall you  walk.   You should not say "I believe"  when you doubt, nor
          claim to obey the  Lord and Lady's word when you  never enter into the
          Temple.  You must not profess with your lips that which is not in your
          heart. 
             
          20.  Do not use the  names of the  Gods in negative or  evil ways, for
          They love   and cherish Their  children above all others.   All others
          They love, even those who know them not.  Yet those who hate and curse
          in Their  name shall have  the Mighty Ones  take the measure  of their
          worth. 
             
          21. In any disputes between the children of the Goddess, no one may 
          invoke any laws but those of the Craft, or any tribunal but that of 
          Priestess, Priest, and  Elders. 
             
          22. No one of the Wicca may do anything which will endagner the Craft,
          nor  bring any of the Wicca into conflict with the Law of the Land, or
          with any of  our persecutors. 
             
          23. Your magickal  tools are channels to  that which is most  precious
          and pure   within you.   Do not cheapen  them by haggling their  price
          when you acquire them. 
             
          24. Never accept money for the use of the Power.  It is sorcerors and 
          charlatans who  accept money  for their  spells and  prayers.   If you
          accept no money, you will be free from the temptation to use the Craft
          for evil or unworthy causes. 
             
          25. You shall  never take unduly from  any human, animal  or elemental
          that  which is not yours to take --  for if you steal from another, in
          the end you will have   to sacrifice something dearer to you  in order
          to attain the balance. 
             
          26. Show  honor to  all  people, that  they may  look up  to you,  and
          respect you,  and their eyes shall become a mirror for your soul. 



                                                                            1177

             
          27. Those who  are of the Wicca shall  not own slaves, for  one person
          may  not own   the spirit of  another, for  only the Great  Mother and
          Father own our  souls.  Nor  shall  you take as a pledge  any person's
          life, for to do  so is to take upon  yourself both  a mill and a mill-
          stone. 
             
          28. If a stranger sojourns with you, you shall do them no wrong; they 
          shall be as  one of the  Circle, born amongst ye,  and you shall  deal
          with them as you would yourself. 
             
          29. Just weights  and just balances  shall be given  by you, and  just
          value shall you give, and thereby receive threefold. 
             
          30. Your altars shall be kept clean, pure and holy, and all that is 
          brought  into the Temple or the Circle  shall be cleansed and blessed,
          for the joy of the  Gods, and of the Wicca. 
           
          31. A clean mind should have a clean body.  You should keep your body,
          your clothes, and your house clean, in honor of the Mother, who gives 
          these things  to you. 
             
          32. Let none die without honor, without love, without respect, unless 
          their actions have decreed otherwise. 
             
          33. You should not couple together if it shall cause pain, jealousy or
          deprivation to another by doing so.  Union for malice or evil reasons 
          such as these upsets the balance, and the Lords of the Universe shall 
          make adjustments accordingly. 
             
          34. Let those who would love, and would be as one, and bear child, be 
          handfasted.  For the sharing of love in this manner is beauteous, and 
          love's union in the energy of the Gods, and the heritage of the child.
          It is important for children to know and to identify with those who 
          brought them here. 
             
          35. The Law of the  Goddess is that none  of the Wicca shall take  and
          wed someone   who they do not love, whether it  is to harm another, or
          for some form of  material gain. 
             
          36. Remember that your children are Goddess-spawned, and are free 
          spirits.  You  do not own nor control them.  They are your brethren, 
          come to visit for a while, that they may share in the vision of your 
          love and wisdom. Let each parent realize that although they may teach 
          and guide  with love, the child  shall also teach the  parent, and aid
          them in their growth and lesson  
             
          37. The etheric web and energy vortexes of the earth are in constant 
          flux and motion  to adjust  to the needs  of the  planet.  The  sacred
          trust of the Wicca is to create and to maintain centers of light and 
          knowledge, using the magick of the divine spark within us to focus and
          channel the forces of the Universal fire.  And these are the channels 
          established  between the  worlds of  the stars and  the realms  of the
          earth, bringing in and regulating the spirit flames which energize and
          activate  all life  forms.   Thus  we tend  and guard  the threads  of
          creation, and we  weave the patterns of  life and manifestation in  an
          ever-evolving tapestry. 
           



                                                                            1178


          38. Never  use  your heritage  or position  for self-glorification  or
          gain. Respect your magick and our ways.  We must always recognize that
          while others may look to us to lead them, they too are our guides. 



                                                                            1179

          39. Keep yor body strong, your mind keen, and your purpose pure, for 
          within your  being you shall  channel the  Power, and it  needs to  be
          strong and pure. And these are the keys to the path of Oneness, and to
          communication with  the Gods.   Yet first you  must learn to  speak to
          Them in such a manner as They can comprehend you.  For the children of
          the Wicca  must aid the Gods,  and work with Them,  otherwise the Gods
          cannot  aid and  work with  you.   Ever remember  that the  Priest and
          Priestess  are  the living  representatives  of  the  God and  Goddess
          Forces, and likewise that  all humans carry these forces  within them,
          though they may lie dormant and unawakened. 
             
          40. As  the Great Mother and  Father come unto one  another and create
          with  the pure vibration of Love-Wisdom,  so should you strive to make
          your Temple pure in  vibration, and thus  a fitting place wherein  you
          may invite the Gods.  Thus, your Circle should always be duly purified
          and cast, and likewise,  those who would use  the gateways and  travel
          the Circle  between the  earth and  other realms  should also  be duly
          prepared and purified. 
             
          41. The  Goddess hath said, "I shall not carry thee, yet neither shall
          I hinder thee, nor keep thee from having the same opportunities as all
          of my  children. Thou  art free,  yet thou shalt  not be  coddled like
          babes in the storm.  If thou hast true devotion within thee, then  all
          obstacles may be overcome." 
             
          42. The laggard is but half a person -- and though half is better than
          none, the whole is twice as good as the  half.  Those who do not work,
          or  who lack the will and  desire to learn the ways  of the Gods, unto
          them is  said, "The Ancient and Mighty Ones shall not keep thee within
          their house, if ye learneth not." 
             
          43. A sanctuary you shall make unto the Gods, that They may dwell 
          amongst you. And you shall fashion it to the best of your ability, 
          according to all tha your Elders shall show you, and pure energy shall
          you place therein. 
             
          44. An altar shall you make to unto the Lady, and you shall make due 
          reverence unto Her,  for every  place where She  is exalted, She  will
          come 
          to you and bless you.  And you shall fashion your altar out of wood or
          stone, and burn incense and candles thereon, at the proper times, in 
          observance of her ways. 
           
          45. You should set aside at least one day during each moon unto the 
          Goddess, and on  these days you shall  do Her work; and  on those days
          She shall renew Her children and bless them. 
             
          46.  Learn to  build your  own Temple,  and to  craft your  own sacred
          Circle,  and all the tools that are used therein -- for to be a person
          of the Craft is to be a person of consequence. 
             
          47. Let  each of you inscribe  your own record of our  ways and teach-
          ings.  For the  course  of each  Wiccan  should be  charted,  that the
          patterns  of their life-web may be made  known and utilized.  Let each
          Wiccan start their Book of Light  with the teachings and lore of their
          tradition, yet  let it also  contain the  rites and ways  of each  in-
          dividual, which are the harvest of each child of the Wicca, to use the
          wisdom of their heritage as the seeds of their own wisdom.  Thus shall
          our lore and knowledge continue  to grow and unfold, like  a beautiful
          flower. 



                                                                            1180


          48. It is right to study and to understand the sigils, statues and 
          stories of the Gods, for they shall guide your thoughts to Them, and 
          They shall hear them.  Yet you must ever remember that you worship not
          the sign nor the statue, but the Gods which inspired them. 
             
          49. If your Circle owns  any land, let all guard it, and  help to keep
          it clean. Let  all justly guard all  monies of the Circle, as  well as
          the rights and property of all members of the Circle. 
             
          50. If any Wiccan truly labors, then it is right that they should have
          their  just pay.  This is  not considered the taking  of money for the
          Art, but  good and honest work.  Yet if any Wiccan works willingly for
          the good  of the Craft, or for their brothers and sisters without pay,
          then it is to their greatest honor. 
             
          51. If any Wiccan should deny themselves some pleasure or material 
          indulgence in order to do service in the Circle, this person shall be 
          blessed and  remembered.  For those  who give for the  greater good of
          all shall have their spirit uplifted. 
             
          52. Know also that if you gift the Lady's Priests and Priestesses, or 
          Her Circles, this is an offering made unto the Mother Herself, for a 
          true Priest or Priestess strives always to do Her work, and to be of 
          service to Her children, so to honor and respect them is to honor and 
          respect the Queen of All. 
             
          53. And  the offerings which are  considered the most pleasing  to the
          Gods are these: the fruits of the orchards the scents of the trees and
          herbs the metals of the earth  the waters of the earth the  flowers of
          the meadows  and the milk  of all mothers.  Yet offerings of  labor or
          money are honest too, and these will also be accepted -- moreso if you
          work with love in your heart, for  always there is work to be done for
          the Gods, and service to be given to the children of the Wicca. 
           
          54. If your offerings are made to restore the balance, it must by of a
          nature that it not offensive to the Gods.  It must be of value, yet 
          given with a free heart.  Thus shall the harmony be restored.  If your
          offerings are given with a heart filled with love and devotion, or are
          of service to the Gods, or to the Craft, then shall you receive 
          blessings manifold. 
             
          55. And when you make an offering unto the Gods, you should offer it 
          thru the most proper medium, at the proper times, and in such a manner
          as to make it acceptable.  Any and all remains of the rituals shall be
          consumed  in the fire, or buried within the  Earth, as a way of retur-
          ning to the Source all that we use in the observance of our ways, thus
          ensuring the continuity of the cycle. 
             
          56. All  may use the Craft to help and  aid them, or for the advantage
          of  their Circle, or  the Craft -- yet  only if you  are sure that you
          harm none.  Let each Wiccan and Circle  always debate these matters at
          length.  Only  if all be satisfied that none be harmed in any way, may
          the Art then be  used. If it is not possible to  achieve your ends one
          way, then  perhaps the goal  may be achieved  by actng in  a different
          way, so as to harm none. 



                                                                            1181

          57. Throughout  the world it has  been many a year  since Wiccans have
          been burned.   Yet misuse  of the Power  might raise  the persecutions
          once  again. So never break the Laws,  however much you might be temp-
          ted, and never consent to  their being broken.   And if you know  they
          are being broken, then you must work strongly against it. 
             
          58. In days of old  it was decided by the Mighty Ones  who came before
          us that  the Art might  be used  to restrain others  from harming  the
          Craft  or its  children, yet  only after  great consultation  with all
          members of the Circle, and only then to deflect or to constrain them. 
             
          59. And such  were the ways of  the Lady that She brought  us forth in
          joy, and such were the Ways of the Lord that His reign gave all life 
          pleasure. Offer  love  in your  worship  and all  shall  be joyous  in
          beauty. 
             
          60. In the dimly remembered dawn of ages past, the Wicca were truly 
          free. Then, in Atlantis came the Age of the Misuse  of Power, followed
          by the  Ages of  Persecution and  Suffering.  Thus  the people  of the
          Wicca hid themselves  and cloaked  their knowlege, and  wove veils  of
          secrecy  and silence.  And this is how the Ways of the Wicca have been
          preserved through  the time of darkness.  Yet much of the  ways of our
          people were lost to the ignorance of others. 
             
          61. Yet the cycle spirals ever on -- and the Age of the Earth Mother 
          once again draws nigh.  We must be strong -- one with our birthright, 
          and one  with our Gods, if we  are to bring forth  the balance.  Those
          who would  harm us, or attempt to enslave us,  we must overcome -- yet
          only through light and love, and never through violence or the evil of
          chaos.  And through our efforts the time  of our people will come into
          being once more.   In the times which lie ahead, there  lies much work
          to be done, so that once more the cycles of life are drawn to the path
          of light, and the balance acheived through the power of love. 
             
          62. In order  to bring  the ways  of Light and  Love and  Life to  the
          peoples of the Earth, our secrets are slowly becoming secrets no more,
          and it is good that this is so -- for the age of shadow and secrecy is
          passing. Yet  the sharing of  our ways  needs always to  be guided  by
          wisdom and by love.   Let our rites and our mysteries be  kept sacred.
          Let no one defile our worship or  our heritage.  For the defilement of
          our ways is an honor loss to self, and for the Craft. 
             
          63. Let each High Priestess govern  her Circle with justice and  Love,
          and with the help and advice of the Elders and the High Priest, always
          heeding the messages of the Gods when they come. 
             
          64. Ever remember that although the Priest is the force with which the
          Circle  is built,  the Priestess  is the  ruler therein  -- for  it is
          through 
          her that the Goddess created the world, and all things therein. 
             
          65. The High Priestess will heed all complaints of all Pagans and 
          Wiccans, and strive to settle any differences between them with reason
          and with justice. 
             
          66. Let each Circle of Light  decide how it shall be known  -- whether
          by  earthly name or magickal  one.  For each child  of the Wicca knows
          best the safety or dangers of their homeland. 



                                                                            1182

          67. Let each Circle  or Temple maintain and dedicate unto  the Goddess
          and the  God all the things  that are required for  Their rituals, for
          what  is blessed in the name of  the Gods rightly belongs to Them, and
          the Priest and Priestess shall be the caretakers thereof. 
           
          68. Anyone of the circle who is of sufficient rank, and wishes to form
          a new Circle, shall tell the High Priestess and the Elders of their 
          intentions. Members  of the old Circle may join the new Circle when it
          is formed, but if they do so they must leave the other Circle, unless 
          otherwise instructed.  For it is the Old Law that each Wiccan may join
          the Circle of their choice, yet their energy should not be divided 
          between two or more Temples. 
             
          69. The Elders of the old and new Circles shall meet in peace and with
          respect, to decide the level of interaction and connection between the
          Circles.  Yet it is known that the splitting of a Circle often means 
          strife. So only if it is truly in a spirit of peace and harmony should
          the Circles meet for the celebration of the Great Festivals. 
             
          70.  None shall enter  the Circle that  have a sickness  or an ailment
          which  may be passed on to  the Lady's other children --  for to do so
          causes  harm to  yourself, as  well as  to the  others of  the Circle.
          Rather should  the Healers go unto the sick one, that through the love
          of the Gods they shall be made well and whole once more. 
             
          71. It has been  judged lawful that if any of the  Craft need a house,
          or land,  and none will  sell, to incline someone's  mind so as  to be
          willing to  sell, providing it harms  none and the full  price is paid
          without haggling. 
             
          72. In the matter of quarrels or disputes between the members of the 
          Circle, the High Priestess shall convene the Council, and inquire into
          the matter. The  Council shall  hear each person  privately, and  then
          both together.   And they shall decide  justly, not favoring one  side
          nor the other. 
             
          73. If an  agreeable resolution  cannot be reached,  then that  Wiccan
          must leave the Circle, for a Circle of Light cannot be properly formed
          where there is  disagreement and discord.   And when  a Circle is  not
          properly formed,  the energy  within is  either  dissipated, or  turns
          ugly, festering like a hidden sore.  So let them leave, but  only with
          love in  their hearts and yours,  for even though your  paths may div-
          erge, you are still all  children of the Wicca,  and there must be  no
          violence between us. Bear  no grudges, hold no thoughts  of vengeance,
          for this will rot away the foundation of your power. 
             
          74.  It has ever  been recognized that  there are some  people who can
          never agree to work under any others.  At the same time there are also
          people who cannot rule justly.  To those who must ever be chief  there
          is but  one answer: "Void this Circle, and  seek another one, or if ye
          be of sufficient rank, then form a Circle of  your own."  To those who
          cannot rule justly,  the answer shall  be "Those who cannot  bear your
          rule will  leave you."   For none may come  to Circle with  those with
          whom they  are at variance, for to do so  angers the Gods, and hinders
          the Craft. 
           



                                                                            1183


          75. Those that do wrong without knowlege shall be held innocent; those
          that do wrong through carelessness shall be judged lacking in wisdom, 
          and dealt  with according to the  nature of the  transgression.  Those
          who do wrong with deliberation and forethought shall be thrice punish-
          ed, and the Lords of Karma shall lay low their pride. 

          76. Each person must make  a balance for their words and  actions, and
          the  judgements of the Elders should incline  to try to make good come
          from the injustice  or wrong-doing.  Many are the  ways to restore the
          balance, so let the judgements  of the Elders and the Priestess  be in
          keeping with this. 
             
          77. Do not  turn aside those who  seek the ways  of the Wicca for  the
          want of an offering  or the lack of a  robe.  You are the  servants of
          the Gods,  and the servants of  Their people, and those  that seek for
          the Gods you must aid in their quest. 
             
          78. Of those who would inquire as to the ways of the Goddess, or who 
          wish to  become of the Wicca,  ye shall search their  hearts, and even
          into  their spirits you shall look, as you are able.  For the Wicca do
          not look to acquire  mere numbers.  Let  none be turned away  if their
          hearts are true, and their desire earnest. 
             
          79. The hidden children are like the strings of a harp: each one may 
          give a clear note, and when gathered together in sympathy and accord, 
          they shall give rise to a beautiful symphony.  Yet when struck without
          reason or thought, these notes may cause discord or disharmony. 
          Therefore the Gods decree to Their Teachers and  Priests that all must
          be taught to master their harp, and to pluck their  strings with care,
          that they cause no discord or imbalance. 
             
          80. Choose  the Priests and Teachers  of the Wicca with  diligence and
          with care. The  qualities that you should  search for within them  are
          Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and
          a loving nature --  for they must lead and  teach the children of  the
          Goddess, and will thereby have the power to do great good, or to cause
          great imbalance. 
             
          81. In practice it should be that the greatest of the Priests and 
          Priestesses should guide the rituals within each of the Temples of the
          Old Gods, and truly you should be content with the advice and guidance
          given by them.  Yet ever it should be given so that it is clear and 
          understandable, for within the Temple each of the Wicca is free, and 
          thus they should be able to recognize and to understand our ways and 
          their  implications.  And those who cannot explain the inner workings,
          or give just cause and reason for their decisions, may be  questioned,
          or the wisdom of the advice weighed. 
           
          82. Let the Priestess and Priest lead as long as they are able, and 
          their leadership be wise and strong, and to the benefit of the Wicca. 
          Yet if their health is ill-favored, or if the next generation needs to
          try their hand, then let them have the vision and the wisdom to step 
          away from  their position,  and  pass the  duties of  the  Circle t  o
          another. Let  them not become overly  attached to the office,  nor too
          fond of the power. 
            



                                                                            1184


          83. If  a Priestess or a Priest should tire  of their duties and char-
          ges, then  they  may step  down,  but only  after  having trained  and
          acknowledged  a successor.   If  a Priest  or Priestess  deserts their
          Circle, then they have lost  the right to ever lead again  within this
          life, so great a trust they have broken.  If they should return to the
          Circle  within one  turn of  the Wheel,  and are  judged to  have true
          atonement in their  hearts, new insight  and growth, then they  may be
          forgiven,  and allowed to return to the Circle, yet they shall worship
          only, and hold no office or  title.  Leadership is a sacred commitment
          and  an honor, and  they have shown  that they cannot  be trusted with
          such responsibility. 
             
          84. Any  Priestess, Priest, or Elder  who consents to a  breach of the
          Laws  regarding the  use of  the Craft  to cause  harm to  others must
          immediately be  relieved of their office,  for it is the  lives of the
          children of the Goddess which  they endanger, as well as the  honor of
          the Craft. 
            
          85. The High Priestess may take a Sabbatical from her Circle, if her 
          personal life  and duties  require it,  for up  to a year  and a  day.
          During that time, the Maiden shall act as High Priestess.  If the High
          Priestess does not return at the end of a year and a day, then the 
          Initiates of the Circle shall name a new Priestess.  Unless there is 
          good reason to the contrary, the person who has done the work of the 
          Priestess should reap the reward.  If someone else is named, then the 
          Maiden should continue in that office. 
             
          86. Each Priestess and Priest shall choose their own consorts, yet let
          them  be wise  in the learning  of our  people, and  thus others shall
          abide  by the wisdom  of their  choice.  Yet  if the  Circle feels the
          decision is ill-advised, or that they  cannot abide and work in  honor
          and trust with that consort, then they may request a  gathering of all
          concernted to meet  and to talk, and to resolve  the balance with love
          and honor.   For only those  who are pure and  strong, keen and  wise,
          patient  and loving, can effectively and properly carry out the duties
          of a Keeper of the Circle. 
           
          87. Those of the Priesthood shall not neglect their mates, or their 
          children, or their house,  nor anything which is in  their possession;
          nor shall  the sick  and the needy  be neglected  for the sake  of the
          Circle. Therefore let  them adjust  the one thing  against the  other,
          that neither  should suffer, and  that which is  given by the  Gods is
          treated with love and respect. 
             
          88. Long ago, at the time of Creation, it was deemed that the female 
          should  hold the power  of life-giving.   And such was  the male force
          drawn to the  love and beauty  of the Creation of  life, that he  sur-
          renders unto her keeping the force of his powers in the furtherance of
          life.   Yet the  Priestess must always  remember that the  fuel of the
          flames which light the fires within her Temple  comes from the Priest.
          Thus she must use the  force wisely, and only with love, and  she must
          honor and respect he who is the activator of the Life Force. 
             
          HERE ENDS THE NEW BOOK OF THE LAW.  
             
          Published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA  30324
          Ordering  Information:  Send  Legal  size SASE  A  small  contribution
          towards 
          printing/handling costs will be appreciated. 



                                                                            1185

                                  THE NEW BOOK OF THE LAW 
                             Commentary by J. Random Folksinger 
           
               I have  to  preface  this by stating that  I  was  first drawn to
          this  work by Leigh  Ann Hussey, and   reacted very  negatively to it.
          This will  be my second time  through these  Laws,  with comments that
          are SOLELY MY  OWN OPINION. I  know that Lady  Galadriel put a  lot of
          work (translate: sweat blood) into   these Laws, and I am not   attac-
          king  her or  her work.   Making my  points without  sounding negative
          would have been nice,  but I have not been   very successful at  this;
          since   several people have been asking me  to put down *WHY* I didn't
          like them, I felt that getting the project over with   would be better
          than struggling  with a novel-length exercise in not offending anyone.
          To  Lady Galadriel:  I, too,  have sweat  blood over  a reconstruction
          project  similar  to this (and I  got lots of negative feedback, too).
          My  finished  copy,  which includes the old "Burning Times" laws  as a
          historical source or what  to do when things  *really* get bad, can be
          had from Leigh Ann, Judy  Harrow, or downloaded from WeirdBase in  St.
          Louis as "JRFLAWS.TXT". My heart goes  out to you, but I am commenting
          on your Laws from my head only. 
           
              Notes: 
           
                  On the Preface:The Book of the  Law, orLiber Al, which Lady G.
          refers to as  a primary source, is not  the same as Craft law  in most
          traditions as  it was  written by  Aleister Crowley; it is, therefore,
          hardly  a wonder why it was not found  to be very pertinent by Lady G.
          If, indeed, Lady G.'s Book of the Law was  *not* Liber Al, it  is hard
          to understand where many of these Laws originated. 
           
              The Laws: 
           
                  1. Form and Order? Ask a Discordianor Shamanic Craft type. The
          Laws were  created for guidance,  as the latter  part of this  Law at-
          tests. 
           
                  2. Channels, and manifestation of the Source? This sounds more
          like New  Age Xtianity  than Wicca.  I should  stop talking about  the
          flowers in  the language,  although  they are  disconcerting and  very
          distracting from the  original goal  of  "readable,  usable, and  per-
          tinent to  the needs ..." I suppose I can just use the term  "flowers"
          as my way  of saying  that the language  is unnecessarily  complicated
          when  it  really bothers me -- and most of  these laws do fall in this
          category. 
           
                  3. Oh,no. Not the Xtian "Ye are as children"routine again. The
          Gods,  in  my  training, wish  us  to   grow,  not  perpetually remain
          children. To not test what  they say is the same  as  channelling some
          unknown  spirit and believing everything  he/she says. We are growing,
          making the Gods proud, not belittling or mocking them. 
           
                  4. This law isover-judgemental (something I am accusedof being
          at times), and ignores the  need for working  with our  shadow-side; I
          suppose naivete is the worst I can say   about this Law.  I can easily
          find better in Marion Weinstein's POSITIVE MAGIC... 
           



                                                                            1186


                  5. The "Mothership"routine smacks of CloseEncounters, butother
          than the children routine  and some language problems, this  one isn't
          too bad -- but isn't   there something in an initiation ritual   about
          us and the Gods  being the  same "but  for a  difference of  power"? I
          would think  Brothers and  Sisters of  the Gods  would be  better ter-
          minology -- feminists are welcome to reverse the wording. 
           
                  6. Hmmm. Sounds liketithing to me. While it is certainlya good
          idea, we give back to the Gods all  the time  -- this  would be making
          the meaningful ritual a mechanical  one.    Sustain its Priests and   
          Priestesses?   Paid (or fed) clergy?   Shades of Paul! This part would
          still work  in  my  tradition, since  we are   all priests  and pries-
          tesses, but I know some that are different... 
           
                  7. I  can't see the purpose  of this Law, and  know of no cor-
          responding Law in the Laws I have come across.  It sounds like the God
          of  the Xtians again, making people the  way they are and then judging
          them for being that way. 
           
                  8.A direct  statement wouldbe better. Who do you know in these
          times that goes   around weighing silver? Is   this a modern metaphor?
          I don't think so. 
           
              9. Does not parse. Sounds good, though... 

                  10. This soundslike it's setting up theteacher as infallible--
          shut  up and  listen.   Also, while  I hear  Karma used  frequently in
          Craft discussions,  it  is because  it  is a  useful concept  for  us;
          however,  this  is the  first  time I  have  seen the  Lords  of Karma
          enthroned in Craft Law. 
           
                  11. I could have taken the Golden  Rule in one of its permuta-
          tions, but this is much more akin to the concept of "Sin" than that of
          Karma. 
           
                  12. "You  must not be  a teller of  tales..."? What, we  areto
          have  no Bards in the  Craft? If   this law means   that gossipping is
          not a good  thing, why doesn't it say  so?  And "must hold  no malice"
          indicates that we are not allowed to   be human again  -- true, it  is
          better for the Craft  that we  all be  as a loving  family,  but there
          are  otheR ways  to  deal with  the   problems  caused  by personality
          conflicts  than to outlaw legitimate feelings. 
           
                  13. Flowers. Old Law. (Meaning  that, other than difference in
          wording, this  is the  same as  the "Old Laws",  i.e., Lady  Sheba and
          others.) 
           
                  14. Oh,  boy! Priestess Knows Best   (and will be  happy to be
          responsible  for *you*).   If someone asks  me  a  question, give them
          the straightest answer I can, and without phoning  up my Priestess for
          permission to do so. I am a  trained, adult Witch, and am capable both
          of making  my own decisions *and*  taking the consequences  for making
          a  wrong decision. The "You  must not put stumbling blocks..."  sounds
          like the old parental admonishment, "Don't   put beans in  your ears."
          The   Xtians have  enough stumbling  blocks of  their own;   I   don't
          think ours would even be noticed, and so are unnecessary. 
           



                                                                            1187


                  15.  The key words are in   the Preface: readable, usable, and
          pertinent.  "Fetters" and  "woe" are not very  meaninful words in this
          half  of the  20th century.   Not  sure about   the  use of   "souls",
          either, since   that  seems to  be mostly  a xtian concern.  Remember,
          Lady G.  said that  she reworded  some of  these laws  "to make  them 
          clearer and more understandable". I think she missed here. 
           
                  16. Sounds  like"Trust in  God; Hewill  provide." Where is the
          Craft basis for this Law? 
           
                  17.  Ifyou  killsomeone  magickally,accidentally  orotherwise,
          you should be sacrificed to atone  for it? My  Goddess demands nothing
          in sacrifice. It would  be far better to get into  therapy and see how
          you could forgive  yourself and help others to forgive  you (I'm using
          "forgive" as  a psychological, not  religious, term). No  problem with
          the first sentence. 
           
              18. Could be said more clearly. 
           
                  19.The  source for this, especially the final  sentence, seems
          to be  Jesus in  Revelation. "Many  say, Lord, Lord,  but I  know them
          not..."     etc. 
           
                  20. Sounds like, "Thou shalt not take the name of the Lord,thy
          God in vain".   Either that is what this law is saying, or it needs to
          be clearer. 
           
                  21.  Old Law.  I  would have worded it, "In any disputes among
          the Wicca..." 
           
              22. Old Law. 
           
                  23. To me, mymagickal tools are channels between whatis within
          me and what  is  outside  of   me  (on   the  magickal   planes, which
          frequently intersect with the planes of reality). Still, Do Not Haggle
          is Old Law. 
           
                  24.  Old  Law,  except  for  the  semantical  substitution  of
          "Power" for  "Art"  and the  use of  the judgmental  terms "evil"  and
          "unworthy". 

                  25. "Thou shalt notsteal"? Hinted-at consequences are unneces-
          sary. 

                  26. I don't understand "Show honor" as a phrase,  and the last
          phrase is     not comprehensible to me. 
           
                  27. "Those  whoare of the  Wiccashall not own  slaves,"-- good
          idea,  although I have  never seen it included in Craft  Law. The rest
          of this sentence is  again unclear  and/or  unnecessary justification.
          "Nor shall you take as  a pledge any person's life,"; well,   the Laws
          of  Karma (if you   accept them,  which these Laws  purport to) demand
          otherwise  from time  to time,  and  again, this  has  not been  found
          necessary in any other     set of Craft Laws I have seen. 



                                                                            1188


                  28. Thisis the second time the Golden Rulehas been quoted in a
          faulty   permutation. "If a stranger sojourns with you...they shall be
          as one of the  Circle..." What,  we're going  to invite  total strang-
          ers into  our rites just   because  this  Law   says  so?   There  are
          enough Laws that contradict this already. This doesn't sound right. 
           
                  29. This  came straight out of   Leviticus, and also exists in
          Baha'i  law in a slightly clearer form.   It's nice that We're getting
          ecumenical, but what is the need  for this in Craft Law? The Threefold
          Law applies, and is easier to understand. 
           
              30. The Good Wiccan Houskeeping Seal is required for Circle? 

                  31. Not a Wiccan Law. "Cleanliness  is next to god/dessliness"
          would be a shorter  way of  phrasing this.  Although the   old customs
          (NOT  laws) require bathing   prior to  a ritual,  even  that has been
          used to  "find" Witches with in   some areas (they're  clean and smell
          nice -- they must be seducing our men for Satan!). 

                  32. Not  Law, but a  start; Ibelieve  none should die  without
          someone having cared for  them; and  that  death with  dignity  is the
          hoped-for ideal. Many of  you already know that I'm  initiating action
          toward Pagan  hospice, funeral,  and  cemetery   care.  The  judgement
          about  "their actions" is for the Dark Lord to make. 
           
                  33.  ThreefoldLaw is all youneed here.  Anythingelseis moral  
          judgement. 
           
                  34. Amendedversion: "Let those who desire union asa couple (or
          other  forms as might be desirable, such as a triad or a group relati-
          onship) be  handfasted, sharing their love  in a manner they  and  the
          Gods find pleasing."  Children  are  not  necessary  for  shared  love
          (and  often  separate the  parents   from  their mutual  desires), and
          there is no need to deny handfasting  to couples  not wanting  childr-
          en. I  also am not certain that this needs to be a Law. 
           
                  35. "The Law of the Goddess isthat none of the Wicca shalltake
          and wed someone who they do not love." Period. 
           
                  36. Not Law.  Also uses "brethren", another male term. (Anyone
          who has read my  revision of Gardnerian Craft Law  should have noticed
          the near-total lack of gender terminology.) 
           
                  37. The first sentenceis incomprehensible, immaterial, orboth.
          This law  is very  flowery,  and I  would love  to know  what Lady  G.
          extracted it from. 
           
                  38. Old Law:"Never boast,never threaten..." seemsto be theroot
          here - and is much clearer in that form. 
           
                  39. The  concept of magickal  purity is one  of ritual magick,
          not  the  Craft. This  Law is,  in letter  and  spirit, one  of ritual
          magick. While some  traditions of the Craft do get into ritual magick,
          that still does not make this "proper" as Craft Law. 
           
              40. Old Law was both clearer and less "new-agey".



                                                                            1189

           
           
                  41. WHERE hath  the Goddess said  these  things? Nowhere in my
          tradition,     and   they  sound  more  like   things  She  may   have
          said in circle --     certainly no need to canonize them. 
           
                  42.  Back to Leviticus.  This is  far  too judgemental for any
          tradition I am familiar with. There also seems to be confusion between
          "work" as in make money  and "work" as   in learning and  teaching the
          things of the Craft. 
           
                  43.  A sacred  trust? This  explainswhy  Grove of  the Unicorn
          built a  sanctuary  in   Georgia,   but  I   have   never  seen   this
          expressed  as a requirement.  Most  traditions  are not   getting over
          being  hidden; this Law requires total openness. I think  it's danger-
          ous to  do this in  most areas, and  having the Goddess  decree (here)
          that we  should do something that  could harm  Her  Witches (something
          She expressly  forbids us to do  in the Old Laws)  doesn't feel right.
          What is the source of this one? It appears to be the inner feelings of
          some  Witch or Witches, which is not good  enough to pass off as Craft
          Law. 
           
                  44. While  Ihave been  taught this, it  wasunder "What  We Do"
          rather  than "The  Law".  The style  of  presentation sounds  too much
          like  what        YHWH would have  written as  a law  rather than  the
          Goddess I know... 
           
                  45.Am I readingthis wrong, oris this saying "Honor the Sabbath
          and keep it holy"?  We need   to set  aside a  whole day(s)?   I don't
          think that's realistic   in  these  times,  although   it  might  have
          been in paleolithic times. 
           
              46. Not necessary. Any teacher will give you this information. 
           
                  47. Definitely  flowers. Let each Witch keep a book (she  even
          dropped the "in their own hand" part). What else is necessary? 
           
                  48. Clumsy, with toomany "they"s in spots;How about, "Studythe
          signs of the Gods in all their forms;  these shall guide your thoughts
          to the Gods and the  Gods will take notice of you.  Turn your thoughts
          and worship to the Gods, not the signs and statues of them." 
           
                  49. Theoriginal here says"If *any* inthe Craft ownsany land..-
          .guard all monies  of the Craft..."  thus widening the  circle of love
          beyond just the Circle you are a part of. 
           
              50. Old Law.  I feel this could be done a bit more clearly. 
           
                  51.  Extremely  Crowleyian  in  content,   where  the  content
          can   be determined. It  sounds  like it  is favoring asceticism  "for
          the good  of the Craft...".   Unclear  rules like  this   have led  to
          excesses in other religions they have appeared in. 
           
                  52. NOT CRAFT  LAW. Paul wouldhave loved  to have this kind of
          law as stated by  Christ, but it  wasn't true then  and it isn't  true
          now.  IF WE'RE NOT SUPPOSED TO TAKE MONEY FOR THE ART, HOW COME WE CAN
          BE ALLOWED TO TAKE GIFTS????? 
           



                                                                            1190


                  53.Taken as an extension of#52, this law repulses me; however,
          having deleted #52, and deleting "offerings of ... money", it could be
          OK. But it  is totally unnecessary unless you're   trying to set your-
          self  up as the  First Church   of Wicca,  N.A., complete  with  Xtian
          abuses  of power.  In  any  loving   circle, poeple   will bring   the
          incense,  or the cakes and/or wine, or work together on building a new
          altar. This is already covered in the laws above, though. 

                  54. Harmony will be restored by working toward harmony, not by
          donating  to your favorite  non-profit Temple. Again,  the emphasis on
          giving makes me think  of   televangelists  ("I   need  to  make   the
          payment  on my Inspirational Cadillac").   I don't  know what problems
          Grove of the Unicorn has  been having in keeping up their  payments on
          the  land or  whatever, but  their problems  should not  be used  as a
          lever  to change  Craft Law  (if indeed  this is  the object  of these
          laws). 
           
                  55.  Once more, this law either comes out of ritualmagic or   
          televangelism (or both).  Every Witch should know (or know how to look
          up) the proper   times for a ritual, and  should be  able to offer  it
          up themselves ("thru the  most proper medium" could  mean "Pay the    
          Priestess" or it could mean "use  the right  tools" -- if it  is *not*
          intended to mean the latter, then this law has no basis in the Craft).
           
              56. Old Law, and one of the most important Craft  Laws. 
           
                  57. Separating this Law  from the previous one causes  a minor
          problem -- it now becomes "Never break the  Laws" (and there are  some
          dillies in this set) instead of "Never break *this* Law". 
           
                  58. The "Mighty Ones" decided for us "in days of  old" that we
          cannot use the Art  against anyone?   A shirking  of responsibility is
          again evident. While the same precept  occurs in my  set of the  Laws,
          it is  obviously a decision  made in  the light  of persecutions,  not
          something decreed from on high. 
           
                  59.Sentence fragments. (sic)This is asubject that isnot in the
          Laws (but is in the  Charge of the Goddess, without the God's  side of
          things). 

                  60. Why do we need "thedimly remembered dawn of ages past" and
          Atlantis to make  this point? This is the only  version I've seen that
          goes beyond remembered history. 
           
                  61.  Should  be  combined  with   #60,  and  have  more of the
          excessive verbiage dropped. Oh,  no! Not another  cry of "the evil  of
          chaos" again!  How can these people even *talk* to Discordians?Any set
          of Laws  that is  intended   to be Craft-inclusive   must  not include
          value  judgements, especially  using the  words "good",   "evil",  and
          "chaos". This law seems to  be wishing for the  time when we   were in
          power;  every set  of Laws I've seen prior  to this  one  would settle
          for a time in which we are tolerated or accepted. 
           



                                                                            1191

           
                62. I don't understand what  this is trying to  say --  it seems
          to  fluctuate between "No   more secrets",  "Only a few  secrets", and
          "Don't  tell anybody  anything". Since  all three  of these  have been
          expressed above,  I'm not sure this law is needed; it hardly even adds
          to the confusion. 
           
                  63. The change  from "always heeding the Messenger" to "always
          heeding  the messages" is a  little dangerous, but  otherwise, this is
          Old Law. 

                  64. This law sounds pretty Gardnerian in tone, but it does not
          agree with Gardnerian  myths -- i.e.,  while Goddess created  everyth-
          ing,  she did not  create Death itself.  Life without Death  offers no
          regeneration, as  Life could  not continue  on its  own; the  God  was
          outside  of Her creation,  and so He  had things  to  teach  Her about
          Death. (Those of you who  prefer Starhawk's version of this   myth are
          TOTALLY ignored in this law.) 
           
                  65. I thought anHPs was only concerned mainlywith what happens
          in Her Circle  --  this Law seems  to state that She is concerned with
          an unstated, but large-sounding,  community. Other than that, this  is
          Old Law. 
           
                  66. I don'tthink this needs to be in the Laws, but it's a good
          idea for each Circle to consider. 
           
                  67.  This seems to be based upon the  Old Laws' "If any in the
          Craft  has any land...",  but it does  take that  additional step into
          demi-deified clergy. I wish I knew whether Grove of the Unicorn was an
          authoritarian  structure or not, but  these Laws go  a long way toward
          making its  sound like one.   (I'm  not sure this  group could  "pass"
          Isaac Bonewits' Cult  Danger Evaluation Frame  after having read  this
          many of their Laws.) 
           
                  68. Aha! Almost OldLaw, and a"Burning Times" law!This is still
          a good  Law, but it  was formulated to  keep anyone from  knowing more
          than  one  group to  "give away"  if  they cracked  under  pressure of
          Inquisition.  

              69. Old Law; probably should be included in #68. 
           
                  70. Are wetalking about pneumonia, herpes,  ora cold here? You
          can do a lot better healing  work *in* Circle (in my  experience) than
          outside of it  in  many cases, and any Witch  can  decide for her/him-
          self whether they are too sick  to  be in Circle and ask (or  not ask)
          for healing.  I suppose I find  this law too judgemental,  or too gen-
          eral. 
           
              71. Old Law. 
           
                  72.There  is nodefinition of Council given (the "Old Law" says
          "the Elders"), and the  "Old Law"  states that either the  High Priest
          or the High Priestess can convene the Elders (useful if the HPs is out
          of town...)  Otherwise, Old Law. 
           
                  73. Generally, Old Law.Some of therestatements aredifficult or
          unwieldy, but no real problems. 
           



                                                                            1192

                  74. Old  Law.(Actually, a  bit of  another Old Law is  grafted
          in for clarification, but it doesn't hurt anything.) 
           
           
                  75. In conflict with English(/American)  Law, "Ignorance is no
          excuse," includes threefold   law (which is  NOT included  in  the Old
          Laws), and throws in the  Lords of Karma again; rephrased, this  could
          be an  excellent law or rule, but I do   not recognize a single source
          for this one.  Some ritual magic, a little Hinduism, no Craft per se. 
           
              76. Nice thought; sounds like a personal addition. 
           
                  77. As above, the "want of an offering" is not an issue in Old
          Law; the  "lack of a robe" has never been discussed, since most groups
          I  am familiar  with generally  work skyclad  or negotiate  the issue.
          Personal addition? 
           
              78. Nice thought; sounds like a personal addition. 
           
           



                                                                            1193

                79. So many flowers that (I feel) most would miss the point. I'm
          afraid I did, and I'm a musician. 
           
                  80. Sounds likethe Apostle Paul.  The qualitiesI was taught to
          look  for  in a  High  Priestess  were caring,  leadership,  patience,
          ability, and knowing when to ask for help. This cuts  out faith (some-
          thing Goddess says  in Her Charge is not asked  for) and belief (some-
          thing she wouldn't be in Circle without).  More flames on the topic of
          children. 
           
              81. Source?  Sounds clergy-like to me... 
           
                  82.Old Law states that arequirement of being High Priestess is
          youth; while  this is not easily practiced in all covens, going to the
          opposite extreme is probably not much  better. My personal experiences
          have  been in covens where everyone takes  their hand at practicing HP
          and HPs,  with the HPs  acting more  like organizer and  running coven
          meetings. 
           
                  83. Ouch.Based upon Old Law,this Law removes theaspect of Love
          as an excuse  (or Glands, if you like the Wombat Wicca version) -- and
          demands both  judgement *and* atonement  for a HPs   who has  left and
          come back --  even uses  the judgemental term,  "deserts", in  dealing
          with  the issue.  The  Old Law may  have its drawbacks, but  is a much
          better guide (I  feel) than getting nasty  about  it. Oooh, they don't
          even   get to hold office again! Many things are sacred, and certainly
          being   High Priestess is one of  them, but in my  teaching, Love is a
          higher ideal, and the Craft has always allowed for it. 
           
                  84. Old Law, with flamesas above. "It isthe lives of all ofthe
          Craft they endanger."  Honor is still undefined in this context. 
           
                  85. The useof the word,"Sabbatical" is cutein this context,but
          this should   be a   part of  #83  rather  than separating   them out.
          Also, the phrase, "the Maiden should continue in that office" confuses
          the reader as to which  office -- the law has already  stated that she
          should reap the reward; does election of another person invalidate the
          election?  It should read, "...the Maiden shall  be the Maiden for the
          new HPs." 
           
                  86. This is a new idea, and  probably a good one:the Priestess
          and the Priest need not  be the consort of the other,  but are select-
          ed each  by the  coven or circle  and are  free   to choose their  own
          consorts. The  one possible negative I  can think of concerns  the few
          times  when Great Rite is held, and  the feelings of their consorts on
          this matter.  But then it lets the   coven decide whether  the  choice
          was right  nor  not!  If we're  dealing with private  lives, let  them
          remain  private. Based  on Old  Law, except   that  in   Old Law   the
          Priestess  is  chosen   and She selects  the Priest.  This  law  again
          contains   too many value  judgements --  if you need a perfect person
          to run your circle, you will never meet. 
           
                  87. Adapted from the Letters of Paul  the Apostle, not the Old
          Laws. It  is nice to state that we   should be responsible for oursel-
          ves,  but that  is a  part of  being a  Witch   (oops, by  these Laws,
          Witches are only  children, so I suppose  making "those of the  Pries-
          thood" adults is  what this law  is about). This  also seems to  state
          (per Xtianity) that their mates, children,  and house are  all posses-
          sions; hardly a feminist or Craft perspective. 
           



                                                                            1194

                  88.  Reverse Xtian. Extremely sexist,  andno  more or less bad
          than making the Man ruler of the world. 
           
              THE NEW BOOK OF THE LAW is published by: 
              The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324 
                  To order,  send  a legal  size SASE.  A  small contribution   
          towards printing/handling costs will be appreciated. 

                  These comments have been made by Gerald  L. Bliss, who is also
          known as J. Random Folksinger.



                                                                            1195

                                       Aporrheton 5 
                                        The Craft Laws 
           
              (Marked 4/73 by Judy Harrow; author not noted) 
           
                        ManytraditionsabouttheCraft arescatteredthroughoutrecent
          books; a  sizable bunch is the 161  "Craft Laws" you can  find in Lady
          Sheba or in  June Johns. Many  of these traditions are  merely defini-
          tions of what  the Craft is,  and so of the  context within which  the
          other traditions should be understood;  they are "true" merely because
          (and  insofar as) they are internally consistent. In contrast, some of
          the other traditions  seem to be  shrewd, hard-won observations  about
          how psychic  energy (as dealt  with in the  Craft) seems to  work, and
          THESE are the important ones. 

                        The psychicreality that these traditionsconcern has been
          called by  many names: spiritualists call it "the upper astral plane";
          Jungians, the  "superconscious"; the  Bhagavad Gita, "the  True Self";
          many mystics,  the "godhead";  Isaac Bonewits, the  "Switchboard"; and
          very much  so on.    Any such  name is an attempt  to map (part  of) a
          psychic reality that seems all too willing to accomodate itself to any
          map you  use, and you  will get nowhere  in trying to  understand that
          reality if  you don't keep its Plasticity firmly in mind. In the Craft
          we conceive that reality as the Goddess (as #11 below  states); She is
          both very real  and a metaphor. She is real  because human energy goes
          into making  Her real; She  exists as  a "thought form  on the  astral
          plane," yet She  can manifest  physically whenever She  wants to.  She
          does  not exist independently of  mankind, but She  is most thoroughly
          independent  of any one  person or group.  (And precisely  the same is
          true of any concept of divinity that people put energy  into maintain-
          ing.)  She is  a metaphor  because, great  though She  may be,  She is
          finite, like any other human concept, whereas reality is infinite. And
          why do we need the Goddess, or any divinity at all?  Because the human
          mind  seems unable to grasp an  undifferentiated infinity. By creating
          our own divinities, we create mental steps for ourselves,  up which we
          can mount, toward relizing ourselves as divine. 

                        TheCraft Laws,then, arenot "13Commandments" fromon high;
          they  are merely  unproved hypotheses about  how SOME  psychic reality
          seems  to  work. They  should be  treated  like any  other hypotheses:
          respected as being the  best guesses going, but continually  tested to
          find out how valid they are and to generate better guesses. Naturally,
          you cannot test them by breaking them, any more  than you can test the
          law of gravity by jumping off  a ten-story building. Instead, you draw
          conclusions from them, or  base predictions on them, and  try workings
          to see if the latter hold up. The 13 below are ones that have  held up
          so far  under such testing; some  we had in  an earlier set of  13 did
          not. In  compiling this  set, I  culled through all  the traditions  I
          could find, picking out  especially (or thinking up) the  most general
          statements,  which  would include  many  of  the other  traditions  as
          special cases; you should be able to spot examples of this by careful-
          ly comparing Aporrheton  10 with this  one. Certain of  the laws  here
          (the ones typed in all caps) seem necessary and reliable to us, and we
          will not tolerate  any bending (let alone  breaking) of them,  for the
          reasons discussed  under #12  below. Many  of the  rest are  here, not
          because we     understand them, but because we don't. 



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               I  always  approach  traditional occult  systems  (astrology, the
          Tarot,  the Craft,  etc.)  on the  assumption that  they consist  of a
          terse, ultileveled  coding of hard-earned information  about something
          real and important. It is  almost as silly to think  you've discovered
          everything such  a system might mean as it is to think it meaningless.
          The only way to find  out what such a system means is to  get in there
          and work with it until you  speak its language fluently. Then you will
          likely find (at  least, this has  been my experience) that  the system
          gives you a map  of reality, but of  many places, not just  one place,
          that it  gives you a  way to work  with classes of  realtionships that
          hold  for many different kinds of people, things, and situations. That
          is,  these  traditional systems  are  very  much like  nonquantitative
          algebras  or calculi; a symbol in one of  them is not going to have an
          invariant  and simple meaning,  or even the  same meaning in  two dif-
          ferent contextx,  anymore than X is  going to have  the same numerical
          value in two different algebra problems. 

                        It therefore seems safest to keep these Craft laws whose
          meanings are not obvious  in mind, and hope that  further "experiment-
          ation" will shed some light on them. Of course, to get  any results at
          all in dealing with psychic phenomena,  you have to be optimistic  and
          openminded. If you  already hold a firm belief that  you know what the
          Craft Laws mean, or that they are  "Absolutely True," or the opposite,
          then  your mind is closed, and you  can't learn anything new. That is,
          you're not supposed to "believe" in the Craft Laws, or memorize  them;
          you're supposed to UNDERSTAND them, else you've missed the whole point
          of why we have them. 
           
              1. YOU CANNOT USE THE ARTS OF THE CRAFT TO CREATE OR INCREASE BAD 
                 KARMA, EXCEPT FOR YOURSELF. 

                  2. YOUMAY NOT USETHE ARTS OF THECRAFT TO AFFECTANOTHER PERSON 
               IN ANY WAY, UNLESS YOU HAVE THAT PERSON'S EXPLICIT PERMISSION. 
           
                 These two are best discussed together, since they replace the 
          inadequate statement one often finds that "You may not use the arts of
          the Craft  to work malevolent magic."  Notice that the  first one says
          "cannot,"  being an observation of fact, wherease the second says "may
          not," being a statement of ethics. 

                        Thefirst lawstates that,INTHE LONGRUN, youcan harmno one
          but  yourself. You cannot benefit from trying to harm another, because
          you are part of the fabric  of reality, not separate from it.  You get
          whatever you  give, because getting and  giving are the same,  just as
          the trough and  the crest are the same wave./ If  you set up a pattern
          of nasty, callous selfishness  around yourself, that is what  you have
          projected onto  the world, and that is all you will experience. If you
          act out of genuine affection and concern for others, you receive their
          affection and concern as  well. The psychic (or  life) field seems  to
          have a single polarity:  to create positive effects for  yourself, you
          must create positive effects for others.  And this observation applies
          not just to the arts of the Craft, nor to all the psychic arts, but to
          life in general. 



                                                                            1197


                        Now, whatthe second law pointsout is that itis the OTHER
          person's  opinion  that determines whether the effects  of what you do
          are positive or not. This law is the equivalent of the Craft's version
          of the  "Golden Rule":  "Do unto  others not as  YOU wish  to be  done
          under,  but as THEY wish to be  done unto--for their tastes may damned
          well differ from yours." (Thus this law, most usefully, eliminates any
          arguments over how one defines "good" or "evil.") It follows  that you
          may not do something for what YOU think is someone  else's "own good";
          you  have no  right to  make that decision.  You may  not even  work a
          healing unless you have permission from the person to be healed; it is
          unethical  to hit an unprepared person with  a jolt of energy. You may
          work  without prior permission for someone whose karma you are already
          PERSONALLY  involved with (as  a mother for  her child, a  man for his
          wife,  etc.), but  you may  not accept  anyone's opinion  that another
          would  give permission if asked; no matter  how close two people might
          be, they  neither own one another nor carry each other's karma, and so
          cannot give such permission to another. 
           
                  3. You cannot usethe arts of theCraft to win fame, fortune,   
           power, or any other sort of material or social advantage. 
           
                        Thisagainis anobservation ofhow allthe psychicarts work,
          not just those of the Craft. WHY they work thus is another question---
          THAT they do work thus is well-known. Perhaps the simplest explanation
          is that  if your major motive for working is (or becomes) a desire for
          fame,  fortune,  etc., you  soon get  into  a headspace  where psychic
          abilities simply cannot  function; many erstwhile psychics  throughout
          history have lost their abilities and become  charlatans, because they
          did not know this rule. You  can (as many people do) make  your living
          by a psychic art, as long as you charge only enough to live comfortab-
          ly  by your society's  standards; it is  only going on  a "power trip"
          that  would endanger your abilities.  Similarly, doing trips on people
          without  their        knowledge (or  the magician's  favorite project,
          raising "demons"  in order to  control them) is another  sort of power
          trip, and will have exactly the same effect on your  abilities. A more
          traditionals Craft statement of this  rule would be, "The arts  of the
          Craft are the gift of the Goddess;  if you misuse them, She will  take
          them back." 
           
                  4.You cannot usethe arts ofthe Craft forshow, in pretence, but
                only in earnest, and only in need. 
           
                        If youwork aritual, itwill haveeffects, whetheryou think
          you want it to or not. Therefore  you cannot "pretend" to throw a hex,
          for example; the Lady does not recognize pretence. On  the other hand,
          you cannot work the arts  successfully just because you WANT to,  as a
          head trip;  the Lady won't cooperate.  You have to need  the energy or
          the information for some real purpose, else you can't tap into it. (At
          least, this is what meaning I have seen in this law so far.) 



                                                                            1198

                  5. The arts ofthe Craft can onlybe worked in acircle with at  
             least one other person of the opposite sex. 
           
                        This "law" is actually just a set of definitions, though
          important ones, as follows. (a)  The arts of the Craft are  defined as
          those  that will work only  under these conditions;  psychic arts that
          work  under  other conditions  are thus  not  necessarily part  of the
          Craft. (b) A  coven consists of  at least  one man and  one woman;  it
          cannot  consist of  all men  or all  women. (c)  If you're  working by
          yourself, you are  working as a magician, not as  a witch--but you are
          still  obliged by your  oaths to the  Lady to observe  the other Craft
          Laws. (For more on this last point, see #12.) 
           
                  6.A man must learn the arts of the Craft from a woman, a woman
          from a man, except between parent and child. 
           
                        Since#5 definesthe artsof theCraft asthose thatonly work
          in the  circle, obviously they can  only be learned in  the circle. If
          you're working with just one other  person, that person must be of the
          opposite  sex, else the arts  won't work, and  nothing can be learned.
          Thus it seems logical that this tradition applies only to a one-to-one
          teacher-apprentice relationship.  If you're not in  the circle, and/or
          are teaching a  mixed group  of men  and women,  obviously there's  no
          problem.   (This tradition MAY imply  that the arts WILL  work for two
          women if they  are mother and daughter, or for  father and some, since
          part of  the key to  the working,  and the learning,  seems to  be the
          emotional  closeness between the two;  consider section IV, last para,
          in Aporrheton 10.) 
           
                  7. You mustalways pay whateverprice is asked,without haggling 
                  or complaining, when you buy something to be used for the     
          Craft. 
           
                        TheGardnerian Craft Laws (sectionIV, para 4,of Apor. 10)
          allow the arts  of the Craft  to be used to  persuade someone to  sell
          something, as long as his asking price is met, but  this would violate
          our Law  #2. In contrast, this  law here is a  safeguard against using
          your psychic talents not-quite-consciously to take unfair advantage of
          someone. 
           
              8. You cannot belong to more than one coven at a time. 
           
                        Any two covens willlikely have rather different symbolic
          systems  for their  workings,  different understandings  of the  Craft
          Laws, and so on.  Trying to work with both would  then tend to confuse
          you, snarl  up your communication  lines to the  Lade, and  reduce the
          efficiency of your  learning and working. Of course,  if two covens do
          have  identical  systems (which  could only  happen  if they  shared a
          common  ancestry), they  could be  considered the  same cove,  for the
          purposes under discussion here. 



                                                                            1199

                        Inits originalcontext (seesection III,Apor. 10),this law
          seems  merely an observation of fact:  even if you're working with two
          or more covens, you will only BELONG to one of them; your loyalty will
          be with that one, and if there  were a parting of the ways, you  would
          stick with  it. Obviously, in  time of persecution,  divided loyalties
          and disagreements could be a source of great danger, and would have to
          be forbidden. Also, in a Craft structure where  the High Priestess has
          final authority within  each coven, she  would not much like  having a
          Witch she is trying to train be influenced by another Priestess. True,
          these considerations don't  apply to us, but they are valid as reasons
          for the tradition. 
           
              9. None can coven with others they cannot agree with. 
           
                        Statedthis way,this lawbecomes anetymological tautology,
          for  "coven" means "to agree" (or "to  come together"). The more those
          in a coven can agree on  the interpretation of the Craft Laws,  on the
          symbolic  system used for workings,  on the purposes  of the workings,
          the  greater  the  coven's  effectiveness will  be.  Naturally,  minor
          disagreements  will crop up  regularly in  a group  of individualists;
          they are not  what this law concers.  Rather, it applies  to disagree-
          ments (or bad interpersonal feelings) that are strong enough that they
          are amplified by the group field, make  the meeting unpleasant, and so
          make it  impossible for the  coven to work. For  this reason--not, one
          may hope, out of  mere in-group exclusiveness or arbitrariness--acoven
          must select  its members  carefully for compatibility.  Also, since  a
          coven is necessarily  a "small group,"  many normal small-group  proc-
          esses will operate in it. These  can be powerful, and emotionally very
          heavy, but there's nothing mysterious  about them. Don't mistake  them
          for something occult; that would lead you up a blind alley. 
           
              10. You must not betray the secrets that cannot be told. 
           
                        Thesecrets in question hereare Her secrets,the ones dis-
          cussed in  the Caution to the Novices. Insofar as these Craft Laws are
          simply observations of how psychic reality works (and it is for  that,
          really, that we should value them) then they are "self-enforcing" like
          any other  statement of fact.  So what  this law means  is: (a)  Don't
          commit suicide; (b) Don't  violate your own sense of  your self-integ-
          rity; (c) Don't "sell  your soul to the devil"; (d)  If you stick your
          finger in a flame, you'll get burned. 
           



                                                                            1200

              11. ALL POWER IN THE CRAFT COMES FROM THE GODDESS. 
           
                          This lawis anotherobservation about howpsychic reality
          works.  The energy that is raised in the circle comes not from any one
          person, nor from all the persons in the coven as individuals, but from
          somewhere else: from  the Goddess,  or from some  source ever  further
          beyond. Such energy, like  all psychic energy, comes THROUGH  you, not
          from  you; it  is not  your personal  property, for  you are  merely a
          channel for it,  a custodian of  it. You do "own"  your body and  your
          individual personality, and  you are  entitled to the  fruits of  your
          labors, but the energy is  not yours to exploit for your  own benefit,
          for any human being  could (potentially) learn to do anything  you can
          do. Therefore, although  you have a right to earn  a living, the Craft
          is free to all, being a gift of the Goddess: you may not charge anyone
          even a  penny to be initiated into the Craft  or to learn its arts. Of
          course,  you should insist on having your actual expenses covered; the
          Craft Laws  do  not require  you to  operate at  a loss  or to  coddle
          freeloaders. But you may not make money from practicing the Craft as a
          religion, and if you try, you will lose all access to the power.  This
          law  also means  that the  only genuine initiations  in the  Craft are
          those worked (though not necessarily directly) by the Goddess Herself.
          That is,  if you  have the  power from  the Goddess,  credentials from
          other people are unnecessary, and if you don't have  any power from   
          the Goddess, credentials  from other people  are useless. Hence  there
          can be no authority in the Craft outside each coven. 

                      Thislaw alsoprovides anotherdefinition: anypowerthat comes
          from   the Goddess  could be part  of the Craft;  so any poet  who has
          experienced the  reality  of the  Muse is,  to that  extent, a  Witch.
          Conversely, any energy  that cannot be  conceptualized as coming  from
          the Goddess  (and apparently there  ARE such forms  of the energy)  is
          definitely not part of the Craft. (The tradition that the Priestess is
          supreme within  the circle also appears  to be a special  case of this
          law, insofar as only the Priestess can incarnate the Goddess.) 
           
                  12. IFSOMEONE INTENDS TO HARMYOU, YOU MAY USETHE ARTS OF THE  
                      CRAFTTO RESTRAINHIM FROM DOINGSO, BUT ONLYIF ALL INTHE    
               COVEN AGREE THAT HE WILL IN NO WAY BE HARMED BY THE WORKING. 
           
                        No matterwhat the provocation,trying to harmanother will
          only create bad karma for yourself. So, although you have  an absolute
          right to protect yourself, you must not retaliate. As is said in K'ung
          Fu, "Solve  the problem, no less,  no more." The reason  why the coven
          must discuss the  situation and agree on the workings  is twofold: (1)
          to allow cooler minds to prevail, for  it is when one acts on impulse,
          out of  anger, that one  is most likely  to overstep the  line between
          self-defense and  aggression;  and (2)  because  those in  the  coven,
          having  taken an  oath to help  one another,  and being  linked by the
          generation  of the group psychic field, will  all share to some extent
          in any bad karma generated  by any member's misuse of the arts. If you
          are one who can only learn the hard way, say,  by sticking your finger
          into a flame, you are of course free to burn your own fingers--but NOT
          if you are holding someone else's hand, which is exactly the situation
          if you belong to a coven. For its own self-preservation,  a coven must
          therefore retain the right, as a  last resort, to expel (and cut loose
          from the karma of) any member who persists in interfering in other 
          people's lives without  their permission or,  of course, who  attempts
          even blacker workings. 
           
