


                                     Descent Of The Goddess
                                Copyright 1993 Durwydd Mac Tara

                     (With special thanks to G. B. Gardner, Freydis Vasa,
                      Julia Phillips, and Pyrocanthus Basileus)

                  In ancient times, our Lord,the Horned One, was (as hestill is)
          the
          Controller, the Comforter.  But men know him as the dread Lord of
          Shadows, lonely, stern, and just.

              But our Lady the Goddess oft grieved deeply for the fate of her
          creations as they  aged and died. She would solve  all mysteries, even
          the
          mystery of death, and so journeyed to the underworld.

                  The Guardian of  the Portals  challenged her:  'Strip off  thy
          garments,
          lay aside thy jewels; for naught may you bring with you into this
          our land, for it is written that your True Self is the only fitting
          adornment for those in the realms of Death.'

                  So she laid down her garments and her jewels, andwas bound, as
          all
          living must be who seek to enter the realms of Death, the Mighty One.

                  Such was herbeauty that Death himself knelt,and laid his sword
          and
          crown at her feet, and kissed her feet, saying: 'Blessed be thy feet
          that have brought thee in these ways.  Abide with me; but let me place
          my cold hand on thy heart.'

              And she replied: 'Why do you cause all things that I love, and
          take delight in, to fade and die?'

              'Lady,' replied Death, 'it is age and fate, against which I am
          helpless.  Age causes  all things to wither;  but when men die  at the
          end
          of time, I give them rest and peace and strength, so that they may
          return.  But you, you are lovely.  Return not, abide with me.'

                    And she replied, 'Nay, I love theenot and I am needed in the
          world
          of the living.'

               Again Death knelt, and kissed her knees, saying: 'Blessed be thy
          knees that  kneel before the  Altar.  Abide with  me; let me  place my
          cold
          hand on thy heart.'

                    And she replied, 'Nay, I love thee not and I am needed inthe
          world
          of the living.'

               Death (still kneeling), kissed her on the womb, saying:
          'Blessed be thy organs of generation,  without which none of us  would
          be. 
          Abide with me; let me place my cold hand on thy heart.'

               And she replied, 'Nay though I feel the beginnings of love for

                                           1923
          



          thee, I must return to those I fully love in the world of creation.'

                    Deaththen stood, and kissedher on thebreast, saying: Blessed
          be
          thy  breast, formed  in strength and  beauty.   Abide with  me; let me
          place
          my cold hand on thy heart.'

               And she replied, 'Nay though I feel love for thee, I must not
          abandon those I am responsible for, in the world of creation. I cannot
          do this thing, better you would return with me.'

               'Lady,' replied Death, It cannot be so.  If I were to leave my
          realm, and abandon those who seek their comfort and rest with me, then
          the Wheel would no longer turn.  Age and weakness would overtake those
          whom you  love, and they would  have nowhere to find  rest, and peace,
          and
          reunion with those who have gone before.  As age and debility overtook
          your creations, there would quickly be no room for the new, only the
          withered,  the  tired, and  the stagnant.'  He  then kissed  her lips,
          saying:
          'Blessed be  thy lips, which shall  utter the Holy Names.   Abide with
          me;
          let me place my cold hand on thy heart.'

                    And shereplied, Let us BOTHlay our hands, eachunto the heart
          of
          the other, thereby claiming and uniting each unto the other.  In this
          way may I rule my kingdom of birth, creation, and life; yet share with
          you your kingdom of death, rejuvenation, and rest. United in Perfect
          Love and Perfect Trust, that the Universe may be whole and the Wheel
          turn smoothly.

               Death replied, 'This is indeed WISDOM, So Mote it Be!' They
          embraced, thus pledging their eternal love. 

                  And he taught her all his mysteries, and gave her the necklace
          which
          is the  circle of  rebirth.   And she  taught him  her mystery of  the
          sacred
          cup which is the cauldron of rebirth.

                  They loved, and were one; for there be three greatmysteries in
          the
          life of  mankind, and magic  controls them all.   To fulfil  love, you
          must
          return again at the same time and at the same place as the loved ones;
          and you must meet, and know, and remember, and love them again.

              But to be reborn, you must die, and be made ready for a new body.
          And to die, you must be born; and without love, you may not be born.

                  And our Goddess is ever inclined to love,and mirth, and happi-
          ness;
          and guards and cherishes her hidden children in life, and in death
          she teaches the way to her communion; and even in this world she
          teaches them the mystery of the Magic Circle, which is placed between
          the worlds of men and of the Gods.

          And thus we are taught of the beginnings of the wheel of the year

                                           1924
          



          wherein the Lord and the Lady share their rulership of the year, each
          offering and sharing  a balance to  the other, and  the basis of  that
          sharing.


























































                                           1925
          



                                The Charge of The God
                                (c) 1986, Kyri Comyn

               "I am the strength of the rock at thy back, the roots of the
          tree that anchor the Earth and deepest of tides in the black
          depths of the ocean.  I am the Hunter and the Sacred Prey, the
          warmth of the sun in the swelling grapes and the call of the road
          that leads over the hill.

               I give you, my creatures, the fire of love, the power of the
          wind on your face, shelter from the darkest storm.  You are dear
          to me, and I instill in you my power...the power of peace hard
          earned, the power of vision and magical sight, and the spark of
          elemental fire, which is the primal light in the darkness.

               By the powers of running stag and glorious sun, I charge
          thee;  by the darkest depth of night and the lingering tendrils
          of dreams, I charge thee; and by the beauty of your own creation,
          I charge thee;

               Follow your heart and your instinct, wherever they lead
               you.  The wealth of the heart will guide you where the
               cold edge of logic cannot take you.

               Take joy in the powers of your bodies.  The form your
               body takes is unique in the universe and is chief among
               your tools.

               Lastly, always remember the path you have left behind
               you.  Learn to take your power from the foolish things
               you have wrought as well as the good you have done for
               others and for your world.  You can never usurp
               another's power, and yours is the well upon which you
               must rely.

               I am with you always, just over your shoulder, running with
          you through the tall grasses and forests that surround you.  I
          possess you and I am your Sacred Prey.  I am the Lord of Death,
          and when you have come to the end of your life on this world, I
          will be there; to take you between the worlds, to offer you peace
          and rest.  Look upon my face; know me.  I am the spirit of the
          wild things, but you too, are wild in your souls and we are
          forever intertwined."


















                                           1926
          




                              The Charge of the Goddess
                                (c) 1986, Kyri Comyn


               "I am the quickening of the seed in Springtime, the glory of
          ripe fields in Summer, and the peace of the quiet woods as the
          snow calms the Earth in Winter.  I am the lilt of the maidens'
          melody in the morning, the patient hand of the Mother and the
          deep river of the mysteries taught by moonlight.

               I give the creatures of the earth the gifts of song rising
          from the heart, the joy of autumn sunset, the cool touch of the
          renewing waters, and the compelling call of the drum in the
          dance.  To you I give the joy of creation and the companion of
          beauty to light your days.

               By the powers of the steadfast Earth and the wheeling stars
          I charge thee; by the darkness of death and the white light of
          birth I charge thee; and by the terrible strength of your human
          spirits, I charge thee:

               Strive always for the growth of your eternal soul,
               never intentionally diminish your strength, your
               compassion, your ties to the earth or your knowledge.

               Challenge your mind, never accept complacently that
               which has been the standard merely for the reason that
               it is the standard by which the majority judges itself.

               Thirdly, I charge thee, act always for the betterment
               of your brothers and sisters.  To strengthen them is to
               forge the true chain of humanity, and a chain is only
               as strong as its weakest link.

               You are my children, my brothers and sisters and my
          companions.  You are known in great part by the company you keep,
          and you are strong and wise and full of the powers of life.  It
          is yours to use them in my service, and I also, am known by the
          company I keep.

               Go forth in joy and the light of my love, turning to me
          without fear when the darkness threatens to overcome you, and
          turning also to me to share your triumphs and your achievements,
          and know in your heart of hearts that we are together in blood
          and spirit 'til the last star darkens in the sky and winter comes
          to the universe."














                                           1927
          



                                 Charge of The Horned God 
                                          V. West

          Hark unto me: for I am  He who has existed throughout all time.  I was
          there from the beginning; it was my potency that charged the fertility
          of the Great Mother and created life from her empty womb.

                          Myself itis inthewinds thatsweep theworlds;myself itis
          in  the flames that give warmth  and light to all beings.  I am he who
          provides: the Green Man of field and forest fruitfulness; the  lust of
          the bull  that engenders life upon  the cow; the strength  of the boar
          that engenders life upon the sacred sow of Ceriddwen; the speed of the
          stag running free in the  forest that no hunter can bring down save he
          who speaks the  sacred words to  call unto the  spirit of the  fleeing
          stag.

                          I am Lord of theDance; he who swirls throughthe starry
          universe  with the world at his heels.  I am he who dances on mountain
          and plain and hearth, and he who captures all things in his dance.

                          AndI amalso KernnuntheDark Hunter;he withvisage asdark
          as void and armour bright with flame. My name is Lord  of the Hunt; my
          prey those souls who needs must die and descend into the dark, chthon-
          ic depths of my bowel. For I bring life but death also; I am he at the
          gateway of the worlds, and to me shalt thou  come in the end, thou who
          art my child and my prey.
          .
                                          (written November 1989)

































                                           1928
          




                         ======RHYMING CHARGE OF THE GODDESS======

          I am the harmonious tune of the songbird
          And the laughter of a gleeful child.
          I am the bubbling sound of the running brook
          And the scent of the flowers wild.

          I am the floating leaf upon the breeze
          And the dancing fire in the forest glade.
          I am the sweet smell of rains upon the soil.
          And the rapture of passion when love is made.

          I am the germination of seed in the Spring
          And the ripening of wheat in the Sun.
          I am the peaceful depth of the twilight
          That soothes the soul when day is done.

          I am found in the twinkling of an aged eye...
          And found in the birth of a newborn pup...
          Yes...Birth and Growth and Death, am I
          I am the gracious Earth, on whom you sup.

          I am your sister, your mother, the wise one.
          I wrap you gently in the warmth of my love.
          That which your seek you shall find within:
          Not without...not below...not above!

          Remember always, my children, be reverent.
          Be gentle, loving and kind to each other
          And hold sacred the Earth and its creatures:
          For I am the Lady:  Creatrix and Mother!

                  -Kalioppe-



























                                           1929
          



                                           Aint! 

          By: Ellen Reed                           
          (First part is spoken)

          I meet many kinds of pagans everywhere I go.
          The other day I met a grup who worshipped GI Joe.
          There are many pagan pathways, some ancient and some quaint.
          I thought I'd take this chance to speak of several things that ain't!

          Being in the SCA does not make you a pagan
          Whatever faith your personna doth profess.
          A pentagram on your device
          Don't make you pagan, though it's nice.
          A ritual robe is more than fancy dress!

          CHORUS:
                  Don't make a mockery of all I hold dear.
                  My path is not a hobby or a game.
                  It isn't something that you play,
                  It's something you live every day
                  And if you don't, you don't deserve the name.

          Going to a sci-fi con does not make you a pagan
          However great a filker you may be.
          The spiritual path that I am on
          Is more than "Mists of Avalon"
          Or any other book by MZB!
          CHORUS:
                  Don't make a mockery of all I hold dear.
                  My path is not a hobby or a game.
                  It isn't something that you play,
                  It's something you live every day
                  And if you don't, you don't deserve the name.

          Playing advanced D&D does not make you a pagan
          However high a level you may be.
          I hate to sound like such a bitch,
          But spell points don't make you a witch!
          Initiations don't come with EP!
          CHORUS:
                  Don't make a mockery of all I hold dear.
                  My path is not a hobby or a game.
                  It isn't something that you play,
                  It's something you live every day
                  And if you don't, you don't deserve the name.















                                           1930
          



                                          "Gimme"
                                   By Ellen Cannon Reed
          I'm a solitary pagan
          And I want to learn the Art.
          So I've gone to many teachers
          And I've asked them from my heart.
          But everyone I've gone to
          Has balked at teaching me,
          And I just don't understand it,
          'Cause I begged on bended knee:

                  GIMME GIMME GIMME
                  Everything that you've got.
                  GIMME GIMME GIMME
                  Right here on the spot.
                  GIMME GIMME GIMME!
                  I'm entitled, you know,
                  I'm a witch 'cause Starhawk told me so.

          I don't want to join a tradition.
          Wanna do things my own way,
          And the way I'll do them tomorrow
          Won't match what I'll do today.
          I don't want just one tradition,
          'Cause it won't give me enough,
          And I think that all of the teachers
          Should just hand over their stuff.

                  GIMME GIMME GIMME
                  Everything that you've got.
                  GIMME GIMME GIMME
                  Right here on the spot.
                  GIMME GIMME GIMME!
                  I'm entitled, you know,
                  I'm a witch 'cause Starhawk told me so.

          I don't want to make a commitment
          'Cause I might not have the time.
          And they tell me I'll have to work hard!
          Well, I think that that's a crime.
          Some said if I don't do reading
          That I do not stand a chance.
          Well, I've done all the reading I need to do,
          'Cause I just read 'Spiral Dance."

                  GIMME GIMME GIMME
                  Everything that you've got.
                  GIMME GIMME GIMME
                  Right here on the spot.
                  GIMME GIMME GIMME!
                  I'm entitled, you know,
                  I'm a witch 'cause Starhawk told me so.









                                           1931
          



                                      Eyes of a DYKE 
                                     by Vivienne West

          "She's one, you know," Anne said, not entirely pleasantly.

          "Yeah,  it shows.  You know,  in  two years  she's never  once worn  a
          skirt?"

          "And she walks so heavy. Not like a woman at all."

          "You got to admit she takes care of her face, though."

          "Yeah, but in that job you have to."

          "You   never  know,  she  might be  straight,"  I  said,  joining  the
          conversation for the first time.  They both turned looks of  disbelief
          at me.  "Maybe,   for  all  you  know,  I  might be gay," I  added, to
          reinforce the point. They relaxed and laughed. I was wearing a peasant
          skirt and embroidered blouse.

          The conversation  turned to other things. Just  before the teabreak  I
          went   to the   ladies.  There   was no one  there.  Washing  my hands
          under the tepid water ruminatively, I  looked at my reflection in  the
          dirty  mirror.  Did  that  look like  the  face of  a lesbian?  Round,
          soft features framed  by wavey, long hair  that was always untidy  and
          looked rather good untidy. A  neck with a string  of jade beads around
          it, a neck white and soft. I returned to my desk.

          One  of  the managers was leaving  the room just as  I got back.   "He
          asked if we knew what you were doing over the weekend," Sandy informed
          me. "If you ask me, I think he fancies you."

          "He's  all right," said Anne.  "Wish he'd ask after me,  that's  all. 
          Will  you talk to him?"

          "I don't see why," I replied evenly.

          "Oh! Got a new boyfriend?"

          "No," I smiled. "But that doesn't mean I'm looking, either."

          "Sure." They both smiled in disbelief.

                                    *     *     *

          When   I  let   myself  in,  the  house   smelt  faintly   of incense.
          Bounder, the overenthusiastic labrador cross we had inherited from the
          last  tenants,  was not  around,  nor   was  Yvonne.  They  must  have
          been at the park.   I put the shopping  down on the floor, put  on the
          kettle,  lit another joss-stick and made tea, watching the thin stream
          of smoke curl up  towards  the  ceiling  in  the faint arabesques of a
          strange language.

          Later,  the shopping still  waiting to be put away, I listened  to the
          sounds of the  bouncy dog and the  front door opening.   He greeted me
          wetly,  jumping  all over  me   and  the chair I was occupying. Yvonne
          greeted me  casually, brushing cool  lips lightly across  my forehead.
          "Hungry?"

          "Not really."

                                           1932
          



          "Okay."

          (How do you say I  love you without using words? How do you convey the
          ache  in the belly without moaning?)

          I   went   to  bed early,  listening to  the silent  sounds of  Yvonne
          working  at her  books in  the next  room. Every  so often  a muttered
          curse, or the  clatter  of   a dropped   pencil. Bounder, I  knew, lay
          over  her feet under the table. I drifted  over and around the edge of
          sleep.

          I  didn't notice  her come  into the  room and  undress, but  I roused
          slightly  and moved  towards her as she slipped into the bed.  "Sssh,"
          she soothed, stroking my arm gently. "Go back to sleep."

          "You  know what  they  were talking  about,"  I muttered  through  the
          incoherence of sleep, my  lips feeling thick. "Dykes." I  relished the
          word:  I knew  she  hated it.   "They were talking about dykes.   They
          think I'm  straight." I could feel  a hysterical giggle rising  in me,
          but  I didn't have the energy to   let  it  out.   Instead  I  drifted
          back   to  sleep,  not  knowing   or  caring  if Yvonne had understood
          me.

          In the morning I stood naked  in front of the bathroom mirror brushing
          my teeth as she showered. She was  singing under her breath, splashing
          the  mouldy  walls with  soapy  water  as  she  washed.  I gargled and
          spat,  and searched  my eyes  closely, deep  blue eyes  with startling
          white lines  running from the pupils  to the very edges of the irises.
          The eyes of a dyke.
































                                           1933
          



                                  Second Ritual For Bast 
                                      Chris Olmstead
          Gwen called  me up to tell  me that her nineteen-year  old Siamese cat
          Coco, who  raised her from  a small child  and taught  her innumerable
          wisdoms, had  just come out of  surgery and was  not doing well.   She
          talked about how her sister Lisa went to the vet every day to sit with
          him, talk to him,  and give him her love.  Gwen said she was burning a
          blue  candle next to his picture in  order to promote his healing, and
          was that O.K.?  To answer her I mentioned as a gentle aside that I had
          heard that green  was also good  for healing.   We talked  cats for  a
          while.  She  cried.  I  remembered Buttons, fought  tears, and then  I
          understood what pain she faced here.  She kept talking until I offered
          that I too might do a healing spell  on his behalf.  She jumped on  my
          words with an  eager "Oh! Would you?!"  and I suddenly understood  the
          real question behind this phone-call.

          I explained  that a cat who  has seen nineteen summers  has really had
          the  best of it  already, and that a  spell which holds  him to a body
          which is obviously failing him might  be no kindness.  She agreed.   I
          explained that he might just be ready to go, now...since  she has been
          raised, and  even her  little sister  Lisa--with whom  Coco lived--had
          just graduated college.  I agreed to do a spell which  sent him energy
          to do with as  he chose, either  to heal or  to move on.   She made  a
          hopeful sound  that with healing,  he might  choose to stay,  then she
          hung up.

          I went quiet, thinking how best to do this.   I mentally reviewed past
          spells that  have worked, and why.  Spells of "recovery" (whether they
          have been  for illness,  or  finding Buttons  when he  was  lost in  a
          strange  and  distant city,  or simply  gaining  the return  of stolen
          things) have  worked best when I look at the  web as it was before the
          undesired  event, compare it  to the web  as it is after,  and (if the
          difference  is not too great) then shape the web with my mind until it
          resembles what has been and consequently have the item in question pop
          back into my reality like a watermelon seed squeezed between thumb and
          forefinger.

          Here I sought to couch this knowledge within the Wiccan framework I am
          studying.  I  understand how the use  of a ritual  (or a language,  an
          image, a habit, anything) taps  into all those who have ever  used the
          same thing,  and knits their  gifts together  on the time-line.   More
          mundanely,  I understand   how my  own establishment  of the  habit of
          ritual will build powerful cues in my mind which make  spell-work more
          efficient.  Out of respect for what my teachers have  been showing me,
          I determined  to do it perfectly...while  no one was around  for me to
          feel awkward before.

          How might my  Priestess teacher  compose her Altar?  What things,  and
          what Deity shall be the focus?  Well, obviously Bast...and such things
          as Bast might like.  I thought back to  the ritual I wanted to do with
          Bast  for healing  Le-oh.   I plundered  the memory  of it  for useful
          items.   I remembered:   Bast likes  golden necklaces and  other shiny
          things,  images of cats, soft  lights that don't  damage night vision,
          and suddenly, I laughed aloud as  I was inspired to offer Her cat-nip.
          It just felt right.  So I  laid these all out (along with the  "usual"
          things):  My first piece of jewelry--a golden cat pin, inscribed "Save
          a  Cat" from the Save a Cat League  of New York, my finest gold chain,
          two teak cats from the  orient,  my golden ankh, scarab  necklace, and
          the  spread-winged Horus-falcon I got when I visited the exhibition of
          Ramses  II.  I  placed a bud-vase next  to the water  cup and went out

                                           1934
          



          into the night to gather a perfect sprig of fresh cat-nip.

          A deep  breath, and  I began  by lighting  the tiny  oil lamps  on Her
          Altar...

          Standing before Her altar I closed  my eyes and reached for the images
          of the  web when Coco  was well  and compared how  it is now.   Images
          slipped  and swam.  The differences were  great.  I pictured Gwen, her
          candles  and photographs, and  knitted us all  into the  circle with a
          breath.  Then the images  left.  I opened my eyes and spoke softly but
          aloud.  (I'm trying  to cultivate that ability.)   Before me,   my cat
          images glimmered.  I remembered the scene where Thomasina visits Bast.

          I went there  too.  I breathed  energy into myself, and held  it in my
          belly, as my Sensei taught me.  Then I said:

          "Oh Bast--I'm  here on behalf of  your charge Coco, and  his human, my
          friend Gwen.  Coco is old, and it may be that his time has come.  It's
          true he  has lived long,  but some cats  do live longer.   If  this is
          still something about which  there is uncertainty and choice,  let him
          use this energy to  heal.  If it is really time for  him to go, then I
          don't wish to stop  him.  Let him use  this energy to go on  into what
          ever  comes next  for him,  and have  an optimum and  right... 'coming
          forth into the day'."

          (I  wanted to  say  'death and  re-birth,'  but suddenly  that  wasn't
          accurate
          here...)  I then continued, asking:

          "Oh Bast, how hard is it to just let things be as they have  been, for
          just a little longer?  He is old, but old-age isn't a crime..."

          and  suddenly a  voice  broke in  just  behind my  right  ear, and  in
          perfectly lucid English She answered softly:

          "...and Death is no punishment."

          It shook me  a moment.  As  soon as She said  it I recognized She  was
          right-- (hence--right side?  Or R/L Brain?) It humbled me to realize I
          had  thought that death WAS punishment.   I knew that  She was gone as
          soon as  She had spoken,  and there  would be no  point to  turning to
          look.   I felt the  energy go out  of me toward  Coco, and I  knew the
          spell  had worked  but that I  hadn't gotten  the answer  Gwen wanted.
          That saddened me, even knowing what She said.  I thanked Bast, thanked
          and dismissed the watch-towers, and went to bed to think about it all.

          Early the next morning Gwen called to thank me for talking to her, and
          to tell me there was no need to  make the spell for Coco.  He had died
          in his  sleep during the night...now at least he wouldn't have to face
          another surgery.

          I  told her I had  already done the spell, and  it was my feeling that
          Coco was o.k.  I mentioned that I thought  he had taken the energy for
          use in his next reality.   I said everything I could think of  to help
          her feel better.   I don't recall whether I told her what Bast said to
          me or not.

          When  I went to  the altar to  take it all  down, I noticed  the water
          level  on the cat-nip had dropped below  the stem and it had withered.
          Somehow that was fitting.   It meant many sad and  happy things all at

                                           1935
          



          once.  It meant that She had accepted the gift by taking the essential
          freshness  of the  offering;  It meant  that  things die,  and  that's
          natural; It  meant that when the  vitality is gone, the  flesh can not
          stay.  So it is with what I know of death.

                                    WCC BELTANE RITUAL  
                                    By Lynna Landstreet


          Personnel required:

              Several drummers and other musicians if possible. A priest and
                  priestess  who will represent the God & Goddess (and should be
          garbed
              appropriately), referred to herein as P & PS, plus a priest or
                  priestess who will read  the meditation and "stage-manage" the
          ritual
              (referred to herein as "N" for Narrator)

          Tools/Supplies required:

                  Very few. Thereshould be afire in the centreof the circle,and 
            a chalice of wine and a bowl of Nine Holy Herbs spray or other
              concentrated alcohol (we ended up using Jamaican overproof rum,
              which worked very well -- flared up about six feet high!).

          Bring in the people and have them sit. Have the musicians sit together
          in  an inner semi-circle, behind  the Narrator. One  drummer should be
          playing  a  slow, hypnotic  heartbeat during  the  first party  of the
          ritual.  The priest  and  priestess who  will  represent the  God  and
          Goddess should be hiding near  the circle, and approach when the  part
          about them drawing near begins.

          N:   "Beltane means many things.  It is a celebration of spring coming
          into full  flower, of the return  of the Goddess from  the underworld,
          the
          mating time of the animals, the return of the sun, and many other
          things. Above all, it is a celebration of life. But for us, here in
          this community, it is also the time when we leave the confines of our
          building and return to the temple of the forest.
              "Wicca is a nature religion, but too often we worship in concrete
          cages, cut off from that nature, and from our own natures. And as we
          have now returned to nature in our choice of ritual site, I ask you
          tonight to return to  nature in your hearts and minds as well, for the
          ways of  the world within  walls are not  necessarily the same  as the
          ways of the world outside.
                  "We meet in a small fragment of forest, within acity park. But
          now, I  ask you to forget the  city that surrounds us.  In your mind's
          eye, let the  city fade away and the forest extend on and on, covering
          the  land that  only moments ago  was buried under  concrete. For once
          this land was wild,  and covered with trees,  not buildings. Once  the
          rivers and streams ran free,  and the air was fresh and  fragrant with
          the  scent of  cedar and  sweet fern,  not fouled  by car  exhaust and
          factory  smoke. And it may  be that one  day, it will be  so again, we
          have no way of knowing.
                  "But for now, picture the forest extending on and on,as far as
          you
          can imagine, in all directions. The great wild forest surrounds and
          embraces us, and we are the people of the forest.
                  "Herein the greatwild forest, we haveno need ofa sword to cast

                                           1936
          



          the circle,  for we have each other, our hands, our minds, our bodies.
          Join  hands, and breathe in deeply, and  breathe out, as one. Feel the
          circle being formed now by our  touch, the energy leaping from hand to
          hand, deosil,  around the circle.  Feel it forming, a  place set apart
          from the trials of daily life, a sacred, wild place...
                  "Here in the great wild forest, we have no  need of a besom to
          cleanse our circle, for  we meet in the  wilderness, which is  already
          clean and pure, and by its touch are we made clean and pure ourselves.
          Feel all fears, doubts and  negativities ebbing away from you, as  the
          forest absorbs them and transforms them to good...
                  "Here in the great wild forest, we have no need  of incense to
          purify
          our  circle, for  we have  the arching  sky above  our grove,  and the
          rushing
          wind that ruffles our hair and caresses our skin.  Breathe deeply, and
          take the wind  and the sky into  yourself. The spirits of  the air are
          here
          always,  it is  we who  have  come to  their place.  Greet them,  now,
          silently, in your own way...
                  "Here in the great wild forest, we have no need of a candle to
          purify  our circle,  for we  have the  balefire in  the centre  of our
          circle,  and the stars above.  See the leaping  flames now, hear their
          crackle, and see them reflected in the tiny fires in the sky above us.
          Feel their  warmth, and take  them into  yourself. The spirits  of the
          fire are  here always, it  is we who  have come to  their place. Greet
          them, now, silently, in your own way...
              "Here in the great wild forest, we have no need of a water bowl to
          purify our circle, for we have the rushing stream in the valley beside
          us,  and the dew that moistens the  grass. Hear the water's call, now,
          feel the  rising dampness in the  air, and take it  into yourself. The
          spirits of the water are  here always, it is we who have come to their
          place. Greet them, now, silently, in your own way...
                  "Herein the great wildforest, we have no needof salt to purify
          our circle, for we have the earth itself, beneath us, and the firmness
          of our  own flesh and bones.  Feel the solidity, the  vastness, of the
          earth, and  take it into yourself.  The spirits of the  earth are here
          always,  it  is we  who have  come to  their  place. Greet  them, now,
          silently, in your own way...
                  "Open yourself, now, to the pulseof life all around you. It is
          there, if you can free your spirit  enough to sense it. Feel the  life
          straining to be born in every  sprouting seed, the exhilaration of the
          blossoms bursting  from their buds on  the trees, the joy  of the very
          grass  itself, of  every bush and  shrub and  piece of  moss, greening
          again as the earth is warmed by the sun, as the life-giving rains fall
          from the sky, and all  of nature is borne  into the ecstatic dance  of
          life's return. And feel,  in the midst of it all, the  presence of the
          Lord and  Lady, who are the  soul of all nature,  the consciousness of
          the  wild, the beauty of the green earth,  the sun and moon and stars,
          and the mystery  of the waters. Feel them  approaching! Even now, they
          near our circle, drawn by our love and our joy in their creation. Feel
          their power,  their nearness... they approach... they come... THEY ARE
          HERE!"

                  Narrator throws the Nine Holy Herbs into the fire. Asit flares
          up,
                  the drummersbegin todrum, and thepriest and priestessrepresen 
                ting the God and Goddess runinto the circle and beginto dance   
              wildly around the fire. After a couple ofrounds, they each pull   
            someone in from the circle to dancewith them a few rounds, then     
          each of the  four pull other people in, and so on, until the whole    

                                           1937
          



          circle is up and dancing (in high school they called this a snowball  
            dance, remember?).

              As the dance reaches its peak, the priest and priestess take the
                  chalice,and hold it up above theheads of the dancers to charge
          it
                  (this ismade easier if yourcircle site is surroundedby park   
                benches likeours is). If theenergy is really happening,a formal 
                wineblessing shouldn't be necessary, butone may be performed    
              anyway if desired. When the wine has beencharged, the narrator    
           calls "Down!" and people fall to the ground.


















































                                           1938
          



          N    "Feel the energy  swirling up and  up above  us, forming a  fiery
          cone.
          See it explode in a shower  of fireworks, the energy spiraling down to
          the earth like shooting stars, adding power to the transformation that
          is already underway, blending  with the energy  of every leaf and  bud
          and
          blossom  to aid in the  greening of the earth. (Pause)   Now rise, and
          join
          hands once again."

                  Priest and priestess take chalice around circle, and kiss each
          person before giving it to them, while people sing:

                  "Powers of the Earth
                  Powers taking form
                  Rising to rebirth,
                  Rising to be born."

              When chalice returns, pour libation into the fire.

          N   "We need not bid farewell to our Gods, nor to the spirits that
          surround us,  the wind, the fire,  the stream, or the  earth, for they
          are
          always here. It is we  who shall take our leave of them, later on, and
          when we do, each of us  shall say our own farewell, in our  own words.
          But for now -- LET THE CELEBRATION BEGIN!!!"

              People feast, dance, make merry, etc.

































                                           1939
          



          Yule Carols courtesy of Green Egg (Yule '92 issue)

          Ye Children All of Mother Earth
          (It came upon a midnight clear...)

          Ye children all of Mother Earth
          join hands and circle around
          To celebrate the Solstice night
          When our lost Lord is found.
             Rejoice, the year has begun again
             The Sun blesses skies up above
             So share the season together now
             In everlasting Love!

          =======================================
          Gloria

          Snow lies deep upon the Earth
          Still our voices warmly sing
          Heralding the glorious birth
          Of the Child, the Winter King
             Glo -- ria!
             In excelsis Deo!
             Glo -- ria!
             In excelsis Dea!

          Our triumphant voices claim
          Joy and hope and love renewed
          And our Lady's glad refrain
          Answer Winter's solitude
             Glo -- ria!(etc.)

          In Her arms a holy Child
          Promises a glowing Light
          Through the winter wind so wild
          He proclaims the growing Light.
             Glo -- ria! (etc..)

          Now the turning of the year
          Of the greater Turning sings
          Passing age of cold and fear
          Soon our golden summer brings.
             Glo -- ria! (etc..)


















                                           1940
          



          ===============================
          Oh, Come, All Ye Faithful!

          Oh, come all ye faithful
          Gather round the Yule Fire
          Oh, come ye, oh, come ye,
          To call the Sun!
              Fires within us
              Call the Fire above us
              O, come, let us invoke Him!
              O, come, let us invoke Him!
              O, come, let us invoke Him!
              Our Lord, the Sun!

          Yea, Lord, we greet Thee!
          Born again at Yuletide!
          Yule fires and candle flames
          Are lighted for You!
               Come to thy children
               Calling for thy blessing!
               O, come let us invoke Him (x3)
               Our Lord, the Sun!

          =========================
          Silent Night

          Silent night, Solstice Night
          All is calm, all is bright
          Nature slumbers in forest and glen
          Till in Springtime She wakens again
          Sleeping spirits grow strong!
          Sleeping spirits grow strong!

          Silent night, Solstice night
          Silver moon shining bright
          Snowfall blankets the slumbering Earth
          Yule fireswelcome the Sun's rebirth
          Hark, the Light is reborn!
          Hark, the Light is reborn!

          Silent night, Solstice night
          Quiet rest till the Light
          Turning ever the rolling Wheel
          Brings the Winter to comfort and heal
          Rest your spirit in peace!
          Rest your spirit in peace!















                                           1941
          



          ========================================
          Glory to the New Born King

          Brothers, sisters, come to sing
          Glory to the new-born King!
          Gardens peaceful, forests wild
          Celebrate the Winter Child!
              Now the time of glowing starts!
              Joyful hands and joyful hearts!
              Cheer the Yule log as it burns!
              For once again the Sun returns!
              Brothers, sisters, come and sing!
              Glory to the new-born King!

          Brothers, sisters, singing come
          Glory to the newborn Sun
          Through the wind and dark of night
          Celebrate the coming light.
              Suns glad rays through fear's cold burns
              Life through death the Wheel now turns
              Gather round the Yule log and tree
              Celebrate Life's mystery
              Brothers, sisters, singing come
              Glory to the new-born Sun.





































                                           1942
          



                               The Corn Play (Lammas Ritual) 
                     Coven of the Morning Star and Stella Maris Coven


          Requirements:

          Lammas Lord Crown (Wheat, Rye, Corn, fruit and flowers)
          Corn Queen Crown (Wheat, Rye, Corn etc)
          Fresh-baked bread
          Honey
          Red Wine
          Cords to bind the Lammas Lord
          Green cloth to cover him
          Lammas Cup and cloth to polish
          "John Barleycorn" music


          Ritual Begins:

          Priestess and Priest cast circle and invoke quarters
          (Lammas Lord and Corn Queen remain outside circle).
          A gateway is cut, and everyone calls to the Corn Queen to
          enter the circle:

          Queen of the Corn, Queen of the Fertile Earth; come to us now,
          for we have need of you & etc.

          The Queen enters, and then leads the call for the Lammas Lord
          to enter the circle.

          God of the Meadow, God of the Hill, God of the Corn and of our
          True Will, come to us now, for we adore you & etc.

          The Lammas Lord stands in the centre of the Circle, and is
          washed by the women (each Priestess takes the aspergillus in
          turn, and asperges the Lammas Lord - Corn Queen first).

          Then each one polishes the Lammas Cup, which is returned to
          the altar, and filled with red wine. (Corn Queen takes cup and
          cloth to each person).

          Then the Queen stands before the Lammas Lord and says:

          To kill the King
                               (Coven: For what purpose kill?)
          To feed the land
                               (Coven: What feeds the land?)
          The blood of the King
          The honour of the King
          The life of the King

          Two priests step forward, and bind the Lord's hands behind his
          back, and tie his ankles together. NB: do not knot the cords,
          as the Lammas Lord must be able to extricate himself from the
          bindings.






                                           1943
          




          The men all turn and face outwards from the circle. The Corn
          Queen takes her athame, and the cup of wine, and "cuts the
          throat" of the Lammas Lord, catching his blood in the chalice.
          The women help the Lammas Lord to the ground, and cover him
          with the green cloth. His crown is placed upon the bread, on
          the altar. A female Elder stands at the head of the Lammas
          Lord, and a Maiden stands at his feet. They are his mourners.
          The men turn back into the circle, and the Corn Queen leads
          the weaving dance to "John Barleycorn".  When the music
          finishes, all stand facing outwards (including Elder and
          Maiden).  The Lammas Lord removes his binds and cover, and
          silently makes his way to the altar. He takes up the bread and
          wine, and leaves his crown on the altar. He returns and stands
          centre. The Corn Queen acknowledges the mystery of the re-born
          grain:

          "Behold the Mystery! The grain, the crop, the food."

          As she speaks, everyone turns and faces in once more.

          The Queen steps forward, and kneels before the re-born grain
          saying again, "behold the mystery". She rises, and drinks from
          the cup. The "Lammas Lord" breaks a piece of bread for her,
          which he gives to her as she hands back the cup. She walks to
          the altar, and dips the bread in the honey. Then the next
          person steps forward, and repeats her actions. Then each in
          turn until all have knelt to the re-born grain, and had some
          wine, bread and honey. It is important that the Lammas Lord
          does not speak throughout the ritual.

          The circle is closed, and the feast begins.

          This ritual is freely adapted from a traditional ritual
          practised in the north of England.


























                                           1944
          



                                     FOOD FOR THOUGHT 
          ----------------------------------------------------------------------
          SYSOP'S NOTE: This excellent food-for-thought was downloaded
          from EarthRite BBS, 415-651-9496. - Talespinner, Sysop, WeirdBase
          ----------------------------------------------------------------

          LOOKING AT YOURSELF

          before you go a step further, take a good long look at your
          desires, motivation and skills. What role do you see yourself
          playing in this new group? "Ordinary" member? Democratic
          facilitator? High Priestess? And if the last -- why do you
          want the job?

          The title of High Priestess and Priestess are seductive,
          conjuring up exotic images of yourself in embroidered robes, a
          silver crescent (or horned helm) on your brow, adoring
          celebrants hanging on every word which drops from your lips...

          Reality check. The robes will be stained with wine and candle
          wax soon enough, and not every word you speak is worth
          remembering. A coven leader's job is mostly hard work between
          rituals and behind the scene. It is not always a good place to
          act out your fantasies, because the lives and well-being of
          others are involved, and what is flattering or enjoyable to you
          man not be in their best interest. So consider carefully.

          If your prime motive is establishing a coven is to gain status
          and ego gratification, other people will quickly sense that. If
          they are intelligent, independent individuals, they will refuse
          to play Adoring Disciple to your Witch Queen impressions. They
          will disappear, and that vanishing act will be the last magick
          they do with you.

          And if you do attract a group ready to be subservient Spear
          Carriers in your fantasy drama -- well, do you really want to
          associate with that kind of personality? What are you going to
          do when you want someone strong around to help you or teach you,
          and next New Moon you look out upon a handful of Henry
          Milquetoasts and Frieda Handmaidens? If a person is willing to
          serve you, the they will also become dependent on you, drain
          your energy, and become disillusioned if you ever let down the
          Infallible Witch Queen mask for even a moment.

          Some other not-so-great reasons for starting a coven: a) because
          it seems glamorous, exotic, and a little wicked; b) because it
          will shock your mother, or c) because you can endure your
          boring, flunkie job more easily if you get to go home and play
          Witch at night.

          Some better reasons for setting up a coven, and even nomination
          yourself as High Priest/ess, include: a) you feel that you will
          be performing a useful job for yourself and others; b) you have
          enjoyed leadership roles in the past, and proven yourself
          capable; or c) you look forward to learning and growing in the
          role.

          Even with the best motives in the world, you will still need to
          have -- or quickly develop -- a whole range of skills in order
          to handle a leadership role. If you are to be a facillitatir of

                                           1945
          



          a study group, group process insights and skills are important.
          These include:

            1) Gatekeeping, or guiding discussion in such a way that
            everyony has an opportunity to express ideas and
            opinions;

            2) Summarizing and clarifying;

            3) Conflict resolution, or helping participants understand
            points of disagreement and find potential solutions which
            respect everyone's interests;

            4) Moving the discussion toward consensus, or at any rate
            decision, by identifying diversions and refocussing
            attention on goals and priorities; and

            5) Achieving closure smoothly when the essential work is
            compleated, or an appropriate stopping place is reached.

          In addition to group process skills, four other competencies
          necessary to the functioning of a coven are: ritual leadership,
          administration, teaching, and counseling. In a study group the
          last one may not be considered a necessary function, and the
          other three may be shared among all participants. But in a coven
          the leaders are expected to be fairly capable in all these
          areas, even if responsibilities are frequently shared or
          delegated. Let us look briefly at each.

          Ritual leadership involves much more that reading invocations by
          candlelight. Leaders must understand the powers they intend to
          manipulate: how they are raised, channeled and grounded. They
          must be adept at designing rituals which involve all the sensory
          modes. They should have a repertoire of songs and chants, dances
          and gestures or mudras, incense and oils, invocations and
          spells, visual effects and symbols, meditations and postures; and

          the skill to combine these in a powerful, focused pattern. They
          must have clarity of purpose and firm ethics. And they must
          understand timing: both where a given ritual fits in the cycles
          of the Moon, the Wheel of the Year, and the dance of the
          spheres, and how to pace the ritual once started, so that energy
          peaks and is channeled at the perfect moment. And they must
          understand the Laws of Magick, and the correspondences, and when
          ritual is appropriate and when it is not.

          By administration, we refer to basic management practices
          necessary to any organization. These include apportioning work
          fairly, and following up on its progress; locating resources and
          obtaining them (information, money, supplies); fostering
          communications (by telephone, printed schedules, newsletters
          etc.); and keeping records (minutes, accounts, Witch Book
          entries, or ritual logbook). Someone or several someones has to
          collect the dues if any, buy the candles, chill the wine, and so
          forth.

          Teaching is crucial to both covens and study groups. If only one
          person has any formal training or experience in magick, s/he
          should transmit that knowledge in a way which respects the
          intuitions, re-emerging past life skills, and creativity of the

                                           1946
          



          others. If several participants have some knowledge in differing
          areas, they can all share the teaching role. If no one in the
          group has training and you are uncertain where to begin, they
          you may need to call on outside resources: informed and ethical
          priest/esses who can act as visiting faculity, or who are
          willing to offer guidance by telephone or correspondence. Much
          can be gleaned from books, or course -- assuming you know which
          books are trustworthy and at the appropriate level -- but there
          is no substitute for personal instruction for some things.
          Magick can be harmful if misused, and an experienced practitioner
          can help you avoid pitfalls as well as offering hints and
          techniques not found in the literature.

          Counseling is a special role of the High Priest/ess. It is
          assumed that all members of a coven share concern for each
          other's physical, mental, emotional and spiritual welfare, and
          are willing to help each other out in practical ways. However,
          coven leaders are expected to have a special ability to help
          coverners explore the roots of teir personal problems and choose
          strategies and tactics to overcome them. This is not to suggest
          that one must be a trained psychoanalyst; but at the least, good
          listening skills, clear thinking and some insight into human
          nature are helpful. Often, magickal skills such as guided
          visualization, Tarot counseling and radiesthesia (pendulum work)
          are valuable tools as well.

          Think carefully about your skills in these areas, as you have
          demonstrated them in other organizations. Ask acquaintances or
          co-workers, who can be trusted to give you a candid opinion, how
          they see you in some of these roles. Meditate, and decide what
          you really want for yourself in organizing the new group. Will
          you be content with being a catalyst and contact person --
          simply bringing people with a common interest together, then
          letting the group guide its destiny from that point on? Would
          you rather be a facilitatir, either for the first fonths or
          permanently: a low-key discussion leader who enables the group
          to move forward with a minimum of misunderstanding and wasted
          energy? Or do you really want to be High Priestess -- whatever
          that means to you -- and serve as the guiding spirit and
          acknowledged leader of a coven? And if you do want that job,
          exactly how much authority and work do you envision as part of
          it? Some coven leaders want a great deal of power and control;
          others simply take an extra share of responsibility for setting
          up the rituals (whether or not they actually conduct the rites),
          and act as "magickal advisor" to less experienced members. Thus
          the High Priest/ess can be the center around which the life of
          the coven revolves, or primarily an honorary title, or anything
          in between.

          That is one area which you will need to have crystal-clear in
          your own mind before the first meeting (of if you are flexible,
          at least be very clear that you are). You must also be clear as
          to your personal needs on other points: program emphasis, size,
          meeting schedule, finances, degree of secrecy, and affiliation
          with a tradition or network. You owe it to prospective members
          and to yourself to make your minimum requirements known from the
          outset: it can be disastrous to a group to discover that members
          have major disagreements on these points after you have been
          meeting for six months.


                                           1947
          



                                      The Heirophant 

                    "An official expounder ofsacred mysteries or religious cere-
          monies,esp.  in ancient Greece;  an initiating or  presiding priest" -
          OED.  I generally  use it in  the "initiating priest/ess" context  (CM
          heritage,that).   Those who hold the power *and authority* to initiate
          others into  our particular Trad,  are hierophants when  they actually
          exercise that power.

                    Most of usare explicitlyoathbound to ensurethat thecandidate
          is a worthy person, properly prepared to receive what we  are about to
          confer,and  that the  rite  of adoption/initiation  is correctly  done
          according  to Trad standards.  Those Trads who've dispensed with oaths
          still, implicitly,expect something rather similar.

                    When I consider acandidate for initiation,I first look tosee
          whether I have a 'proper person' according the expectations of my Art.
          Next I look to see whether the Lady's Initiation rests upon them. 

               Lastly, I look to see that s/he understands what s/he is about to
          promise, and has the skills necessary to carry it out (the gumption to
          stand  by his/her oath  is part of  'proper person', IMO).   While the
          marks ARE plain to  see,speculation by the uninitiated notwithstanding
          <g>,  all three  ARE judgement  calls  on my  part.   Then again,  ANY
          situation touching upon my Oath requires a judgement call on my part.

                    At1st Degree,Alexandriantradition permitsme toextend benefit
          of the  doubt in cases  where the  marks are recent  enough that  they
          shine but dimly (or where the candidate's history leads one to suspect
          s/he may not feel bound to stand by what s/he swears to).   Gardnerian
          tradition does not. Then  again, H'Alexandrian tradition requires that
          no benefit  of the doubt be granted  at 2nd Degree, whereas Gardnerian
          tradition again contradicts.  In either case, a 2nd of either Trad has
          been put to  the test and found  fully appropriate to the  Trad in the
          judgement of his/her heirophant, we simply do it at different degrees.
          (That's the theory,anyway,  and why we come down so  hard on those who
          f*ck-initiate.)
               























                                           1948
          





                      RAVEN GRIMASSI ON HEREDITARY ITALIAN WITCHCRAFT

                    [Conversations arising from Raven's posts are
                    included with the material to which they refer,
                    but are indented to make them less intrusive.]

                              THE OLD WAYS: THE SPIRIT FLAME

               I would like to share some of the Old Hereditary Ways here, and
          invite others to post their techniques for Ritual or Magic, etc. I
          know many of you choose to believe that we Hereditary Witches do not
          exist, but that's O.K., you may still find this info of use (or at
          least of some interest). This first post is about what we call The
          Spirit Flame. In the Aridian Tradition, it is the focal point of the
          altar. A bowl is placed upon the center of the altar, and is filled
          with a special liquid, which will burn a blue flame. The appearance of
          the blue flame represents the presence of Divinity, within the ritual
          setting. The use of fire as a sacred symbol is one of the most ancient
          of practices.

               If you wish to experience the Spirit Flame, you can perform the
          following, using any high quality perfume, or cologne. Strega Liquore
          is excellent, and contains all but one of the original ingredients (it
          is quite expensive, however). Place the bowl in the center of your
          altar (the bowl must be able to hold fire). Fill the bowl about half
          full. Set two altar candles, forward of the bowl, off to each side
          (you are forming a triangle; the bowl is the bottom point of an in-
          verted triangle). Light the candles,
          and extinguish any other source of light. With a ritual tool such as a
          wand or blade, trace a crescent over the liquid, and say:

                    "In the name(s) of ____________
                    and by this sacred sign
                    be this the Essence of the Divine"

          Then take a lit match and touch it, gently, to the surface of the
          liquid (do not use any liquid other than perfume or Liquor/ liquore).
          As you light the bowl say :

                    "I call upon Thee ___________________
                    be Thou present at this sacred place "

               A beautiful blue flame will appear, and gently dance upon the
          surface of the liquid. We consider the flame to be sacred, and we use
          it to bless objects, empower tools, and create our ritual circles/sac-
          red space. Feel free to experiment with it, but please treat it with
          respect. Allow the flame to go out by itself.

               I have altered the wording, and omitted some of the gestures and
          invocations. You may insert the names of your own deities in the blank
          space. Even though altered, the technique here is sound, and should
          enrich whatever you may choose to do with the Spirit Flame. 

               This ritual has been preserved among the Hereditary Clans, and is
          still an aspect of all ritual gatherings. It is the oldest of our
          "laws" that nothing may be removed from the Teachings, so we still




                                                                            1950

          keep the Old Ways alive (we can add to our material, but we cannot
          remove anything). In Italy, Strega Liquore has been used as the Spirit
          Flame liquid, since it was first distilled in 1873. Originally the
          recipe was sold to the Alberti family, by some Strega (Italian for
          witch), with the exception of one certain ingredient. Before this, a
          liquid made from a mixture of distilled grape wine, and distilled
          grain, was the basis for the Spirit Flame liquid. It was quite similar
          to Brandy, which was first distilled around 100 A.D.

               Scenes showing fermentation appear on pottery made in Mesopotamia
          as early as 4200 B.C. The earliest forms of Spirit Flame Liquid would
          have been a fermented substance, followed later by ones which were
          distilled. I am not at liberty to go into the individual ingredients,
          unfortunately. However, Strega Liquore is about as close as one can
          get without being initiated.
          If the Spirit Flame was used outside of Italy, I am unaware of it. But
          I would be happy to know that others had this Tradition as well.

                    Don't laugh too hard at the following
                    Raven... I experimented with lighting the Strega
                    in my bowl, in my case a cast-iron chili pot cum
                    cauldron. It does WHOOSH, doesn't it?! (No, I
                    didn't set myself on fire). And the blue is love-
                    ly... But everything got so hot that the Strega
                    went into a rolling boil and essentially doused
                    itself. IS this supposed to happen? I think I hear
                    you laughing.... SeraLuna

                    Dear SeraLuna, You can always pick out an Aridian,
                    as they have no eyebrows, eyelashes, or hair!!
                    <VBG> Seriously though, no it isn't supposed to do
                    that. I suspect that you used too much Strega
                    Liquore, and that the pot was too big. A Chili pot
                    full of Strega would... well, it would do exactly
                    what you described! I am glad that you're OK. Next
                    time use only a small bowl, no larger than a
                    cereal bowl, and only use about 2 or 3 oz. of
                    liquid. Many Blessings, Raven

                                     ----------

                                    THE WALNUT WITCHES

               In Italy, there is a legend of Witch gatherings in the town of
          Benevento, at the site of an old walnut tree. Manuscripts from old
          witch trials in Italy, speak of this tree which (it was said) had
          always been there, and was in leaf all year long. The nuts of this
          tree, were said to have been of pyramid-like form. Many of these
          walnuts were sold as talismans and amulets. The tree was so huge, and
          its branches so thick with leaves, that its shade was said to be like
          night itself. It was considered sacred to Proserpine, Nox, Diana, and
          all Cthonic deities. The walnut witches were said to have been a very
          powerful society of witches. It was through their dedication that the
          Old Religion survived intact, during the Inquisition (and afterwards).




                                                                            1951

          In 662 A.D. Romuald, Duke of Benevento, lived in Benevento and was
          said
          to have joined in these celebrations at the walnut tree. In Benevento
          there also lived a man named Barbato. He was a christian, and later
          became a Bishop (eventually he was even sainted). Hard times befell
          Benevento, and the army of the Byzantine Emperor Constans II, was
          threatening to invade. Barbato went about the town blaming all the
          troubles of Benevento, on the witches and their religion. After cor-
          responding with Constans, Barbato approached Romuald, and said that he
          (Barbato) would perform a miracle and save Benevento, if given author-
          ity to "cleanse" the town of its "heathen sins". In desperation,
          Romuald agreed, and sure enough Benevento was not conquered (but it
          was attacked).

               Barbato had the Walnut tree cut down, and converted Romuald to
          Christianity. One story is told that Barbato had a church built upon
          the site of the old tree, and another that the tree was seeded in a
          different place, and still another that the tree grew again in the
          same spot.

               Whatever the case, my mother says that a walnut tree still stands
          in Benevento, in the Stretto di Barba, near the river. Witches still
          gather there today in secret. Benevento has long been associated with
          Witchcraft, and was once the sanctuary of the followers of Aradia, in
          the 14th Century. In Charles Leland's book ETRUSCAN MAGIC & OCCULT
          REMEDIES there are several exaggerated (but fun) stories of the good
          witches of Benevento. Leland also states that the witches of Benevento
          were very well known for their healing, and for dispensing coins to
          the poor.

               A last note of interest, Strega Liquor is made in Benevento (and
          has been for quite awhile). If you can find a bottle, check out the
          label. You'll find a picture of witches and satyrs dancing beneath a
          tree (walnut I assume <G>).

                                        ----------

                                       THE WATCHERS

               In the early stellar cults, there were four "royal" stars (known
          as lords) which were called the Watchers. Each one of these stars
          "ruled" over one of the four cardinal points. The star Aldebaran, when
          it marked the Vernal Equinox, held the position of Watcher of the
          East. Regulus, marking the Summer Solstice, was Watcher of the south.
          Antares, marking the Autumn Equinox, was the Watcher of the west.
          Fomalhaut, marking the Winter Solstice, was Watcher of the north.
          Towers were constructed, bearing the symbols of these Watchers, for
          the purpose of evocation. During the "rites of calling" symbolic
          gestures were given and the names of the Watchers were called out. In
          the stellar mythos, the Watchers themselves were deities who guard the
          Heavens and the Earth. Their nature (and "rank") was altered by the
          successive Lunar and Solar cults, which replaced the Stellar Cults.
          Eventually the Greeks reduced them to Gods of the four winds, and the
          Christians made them principal-ities of the air. Their connection with




                                                                            1952

          the stars was vaguely preserved among the populace, in the concept of
          Angels. 

               In the Italian system, these ancient Beings are called the Grigo-
          ri. They are the Guardians of the "doorways" between the physical
          plane and that which is beyond. In Italian witchlore, the stars were
          thought to be the campfires of the legions of the Watchers (there were
          other stellar associations as well). In the 16th Century, the French
          theologian Sinistrari spoke of Beings existing between "men and an-
          gels". He called them demons, and associated them with the Elemental
          natures of Earth, Air, Fire, and Water. This, however, was not a new
          concept, but was taught by certain Gnostic sects in the early days of
          Christianity. In the Old Testament (Daniel 4: 13-17) there is referen-
          ce to the Irin, or Watcher, which appear to be an order of angels. In
          his book DICTIONARY OF ANGELS, Gustav Davidson lists the Watchers as a
          high order of angels, known also as the Grigori. In Rabbinic lore, the
          "good" Watchers dwell in the 5th Heaven, and the "evil" Watchers dwell
          in the 3rd. 

               In Aridian lore, the Watchers guard our circle and watch over us.
          They assist us in our spiritual growth, and "escort" us to the next
          realm, when we cross from physical life. We acknowledge them as Guar-
          dians of the entrances and exists, to and from the worlds which con-
          nect with the physical plane. We also know them as the Keepers of the
          Ancient Wisdom, and guardians of the Art. They are Clan Guardian
          spirits, known as The Old Ones.
          They are also pre-Christian and pre-Gardnerian.

                                        ----------

                                         THE LARE

               In the Old Religion of Italy there are certain spirits called the
          Lare (pronounced Lar-ray), who are both protectors and preservers. In
          Roman mythology, they were house spirits/family spirits. Upon the
          home's hearth, a small Lare "house" (or chapel) was placed. Each one
          had a receptacle for offerings, which consisted of wine, honey, milk
          and flowers (or grain). The focal point of a Family is their home, and
          in olden times the focal point of the home was the hearth (the Latin
          word "focus", means hearth). The hearth held the fire which provided
          heat, and served to cook the meals. A prayer was said to the Lare
          every morning, and special offerings were made at family celebrations.

               These spirits were originally gods of the cultivated fields and
          were worshipped at the crossroads. In early Etruscan times, they were
          called Lasa. In Tuscany today, the word lasa refers to spirits. The
          Lare cult maintains a strong family connection, and is largely respon-
          sible for the existence of hereditary Italian witch families. Genera-
          tion after generation has remembered and honored the previous ones,
          passing on the ancient traditions of the Old Religion. This is why we
          can trace our heritage back, and recall the family lines. Today,
          Aridians still place a Lare house in their home, and give offerings.
          At birthdays, candles are lit on the shrine for the family member, and
          also when they die. At certain seasonal rites, the family names are
          recalled, back down the family lines. Stories are retold and so on. It




                                                                            1953

          is really quite beautiful, and very primitive. It is our culture and
          our heritage which binds us together. Sadly, this is something which
          modern culture does not really understand, or appreciate.

               FROM: TONY MARCANO 
               It should also be noted that the prayers said at the larari-
               um differed on the kalends, nones, and ides. Also, the lares
               were worshipped along with the penates, Vesta, and the
               genius (pronounced ghen-yoos). Roman traditions accepted/to-
               lerated many gods, which allowed for the inclusion of a
               "wiccan" pantheon but very often these were very different
               traditions shared within the same household. The MTR (trad-
               itional Romans) in Italy as a tradition/organization does
               not embrace stregeria (although some of them may also be
               practicing witches) but rather view themselves as Roman
               Pagans, members of the collegium and curia, and in some
               cases flamines.

                    FROM: RAVEN GRIMASSI 
                    Please understand that I am not talking about
                    Roman Religion here. I am talking about my Tradi-
                    tion, which has its roots in ancient Italy. Our
                    people lived under Roman rule perhaps, but did not
                    follow the classic Roman Religion. We are Strega
                    and are different from classic Roman Tradition. I
                    am not leaving things out here, I'm speaking of
                    the Ways of my Clan. Certainly there were other
                    things going on in Italy concurrently with us (but
                    different from us). Thanks for adding your knowle-
                    dge to this post, but I simply wish to keep things
                    clear (and not to contradict you).

                                        ----------

                                  DIANA & REX NEMORENSIS

               There is a very interesting myth about the worship of Diana,
          which I would like to share here. Long ago, in the Alban hills, there
          came a runaway slave who was favored by the Goddess Diana. Because She
          had freed him, he desired to worship Her, and She gave him sanctuary.
          One day Diana appeared to him beneath a large tree which stood in the
          center of a clearing, within a large grove. Then just after sunset She
          proclaimed Her love for him, but at the same time demanded that he
          prove himself worthy of Her favors. So Diana brought before him a
          mighty warrior, who was Guardian of the Grove. Then She told the
          runaway slave to challenge the Guardian. But the Guardian would not
          accept the
          challenge, unless the former slave could prove his strength and coura-
          ge. So the runaway climbed the great tree, and broke off a large
          branch with his hands. The branch was so strong that no ordinary man
          could break it. So the Guardian accepted the challenge, and the two
          battled for the favor of Diana. The Guardian was defeated and met his
          end at the hands of the runaway slave. Then Diana touched his shoulde-
          rs, placed a wreath upon his head, and said "Thou art Rex Nemorensis
          (King of the Woods)". This is one of the mystery texts, and deals with




                                                                            1954

          parts of our inner self. Look at the characters in the Myth as your-
          self, and
          at Diana as Enlightenment.

               Now, back to the note. In central Italy lies the lake once known
          as Lacus Nemorensis. This lake was also known as the Speculum Dianae
          (Mirror of Diana). Here on the northeast shore of this ancient lake,
          once stood the temple of Diana. Here too was the sacred grove of
          Diana. In ancient times the followers of Diana gathered at the Temple
          to give worship, and to be healed by the water, which was said to flow
          into a pool within the Temple. At Nemi, in the Alban Hills, Diana was
          worshipped in many forms. At the new moon She was the chaste Huntress
          and the crescent moon was her bow. In this aspect She was seen as the
          eternal virgin, free from the need for men. At the time of the full
          moon, Diana was the Enchantress, the Queen of Magic. At the dark of
          the moon Diana was vengeful, secretive, and somewhat dangerous. As the
          chaste, Her name was pronounced Dye-anna. As the Queen it was pronoun-
          ced Dea-nah, and at dark of moon it was pronounced Dee-anna. These are
          essentially the same aspects commonly referred to as Maiden, Mother,
          Crone.

               Another term for Rex Nemorensis, was the Hooded One. It is inter-
          esting, because a cult formed in the Groves of Nemi around this theme,
          and was comprised of outlaws and runaway slaves from Rome.

               There is a similarity between this mythos, and the Robin Hood
          legend. Especially when you consider that runaway slaves and outlaws
          from Rome gathered in the forests of Nemi. The Hooded One was a title
          for the representative of the God (usually referred to as Kern). This
          person was the cult leader, and held the title of either the Hooded
          One, or Rex Nemorensis. The major difference probably lies in the fact
          that the Hooded One could be either a male or a female. But Rex Nemor-
          ensis was always a male. Legend says that the Hood helped to conceal
          the gender. The outlaws of the Forest in Nemi were more of a religious
          cult, and lived more off than the land, than off the rich (although an
          occasional ambush here or there was not out of the question).

                                        ----------


                                     DIANA AND DIANUS

               The most common names found associated with The Old Religion, in
          Italy, are Diana & Dianus. Dianus is the nature god, associated with
          the woods, herds, fertility, and so on. He was present in the rites of
          Diana at the sacred grove of Nemi. He is also known as verbius, and is
          linked to the title Rex Nemorensis. Oaks were sacred to Dianus, which
          were present in the groves at Nemi. It seems likely that, in time, he
          was also associated with the god Janus. Janus was a god of doorways/p-
          ortals (and of beginnings in general). In this aspect, Janus was a
          guardian who kept non-initiates away from the Mystery Traditions. He
          carried a whip and a rod, which could usher in, or drive away. Dianus,
          as the guardian Rex Nemorensis, is easily linked to Janus, in this
          aspect. In the Aridian Tradition, Diana and Dianus would be two parts
          of the Divine One Great Spirit. Usually, Dianus is visualized as a




                                                                            1955

          stag god, or a man with antlers. He can also be associated with the
          forest god, known as Kern (no, Kern, not Herne ...different land,
          similar story).

               Dianus is the consort of Diana, even in Her chaste aspect. Here
          they are more like brother and sister. In other aspects they are
          lovers, and so on. Historical references to the cult of Diana and
          Dianus (other than Classical Age) appear as early as the 4th Century
          A.D.

               Jana is one of the names we Aridians use for the Goddess (the
          others are Tana & Fana). The Goddess Jana is the Moon Goddess of the
          Janarric Clan. In Naples, the term Janarra was once used as the word
          for witch (instead of Strega). The Janarra are the keepers of the
          Lunar mysteries, in the Triad Traditions. Sometimes they are called
          the Sea Witches, because they once practiced along the coastal regi-
          ons, and near the Bay of Naples.

               In Italy there are three Clans, known as the Triad. THe first is
          called the Fanarra, second is the Janarra, and third is the Tanarra.
          The Fanarra are the "keepers of the earth mysteries", the Janarra are
          "keepers of the Lunar mysteries", and the Tanarra are the "keepers of
          the stellar mysteries". Originally they were one Clan, comprised of
          the covens which Aradia had established in the 14th Century. When the
          Inquisition began murdering witches, the Clan split up into their
          respective mystery traditions, in order to preserve at least one of
          the old Mystery Teachings. As the Fates would have it, however, all
          three survived. The Aridian Tradition is a rejoining of the three,
          back into the original state (as practiced in the time of Aradia).
          Each leader of a Clan, has a working knowledge of the two other Clans.
          Each Clan has a different aspect of Deity, for their Focus. 

               Fanus is the basic earth connection of the God. He is lord of the
          mysteries of the earth. He is primal, and one of the first awakenings
          of Divine Consciousness (in the Physical Plane). Janus is the awaken-
          ing of the Divine Consciousness to the Solar System (if you will). He
          is the connection to the Sun and other planetary influences. Tanus is
          the awakening of Divine Consciousness to the Universe. He is the
          connection to higher Divinity, to the Source of All Things. So, ac-
          tually they are the same Deity, but seen in various aspects (more
          properly, they are symbols of the stages through which Human Under-
          standing has marked its contact with Divinity). Dianus is Fanus in a
          higher aspect. Fanus is more like Pan, while Dianus is more like Kern
          (stag horned god of the forests of Nemi). The double faces of
          Janus symbolize (among other things) the stage of a God who is between
          its base earth aspect, and its higher Divine aspect. These gods may
          also be thought of as the stages of Child, Adolescent, and Adult
          (although I would never say that to their face...nor neither face of
          Janus). Another illustration might help: Fanus is seen with animal
          horns, while Janus is seen wearing a crown, and Tanus is visualized
          with a blue flame forming a sort of "halo" around his head. Thus, you
          have the Nature made (horns), Human made (crown), and Divine made
          (light)
          concepts of Deity. 




                                                                            1956

               Just a bit of an extension from my first reply (and a bit
               less emotional I hope). Frazer was not presenting a "Trad-
               ition" or a "System". He was simply speaking of the ancient
               practices and concepts of The Old Religion (and other things
               as well). You asked about our differences and likenesses. We
               share the common knowledge of Diana at Nemi, and some
               aspects of Her cult there. Rex Nemorensis is simply another
               aspect of what was once practiced at Nemi. In my Tradition
               there is no office of this title, and his legend is only one
               of the Mystery Teaching concepts, which we have retained
               over time. Legend says that Aradia (the Holy Strega) es-
               tablished a camp in the ruins of Diana's Temple, there at
               Nemi. I suppose that might be considered a connection
               somehow. Actually, Aradia was a Tuscan Witch and taught the
               Old Religion as a whole (not simply as practiced at Nemi).
               Frazer doesn't go into much depth concerning the Witch Cult
               in Italy, so I don't know what else to compare it to. I am
               NOT giving a history of my Tradition here, but my Tradition
               is a part of what I am posting. 
               In Leland's book, Aradia is the Daughter of Diana & Lucifer.
               In the mythos of the Aridian Tradition, Aradia is quite
               human (and is not the actual "daughter" of Diana). Now, 
               Diana does have three aspects, just as Dianus has. She is
               Fana, Jana, and Tana just as he is Fanus, Janus, and Tanus.
               How this all came about, goes back to the Coven which Aradia
               had founded in the 14th Century . In time as this coven
               divided and established other covens, the Inquisition arose
               (by the way, in Italian the word for coven is boschetto -
               pronounced boss-kett-oh - and means a grove). Hoping to keep
               the mysteries alive, they established three Clans. Each Clan
               was a "Keeper" of one of the mystery traditions. These were
               the Earth, Lunar, and Stellar Mysteries. Each Clan then
               named the Deities in accordance with their mystery system.
               That is how Diana and Dianus came to be known by these many
               names. It is customary in some Traditions/Systems to have an
               "inner court" name for the God & Goddess. A name not known
               to any non-initiates. So, some groups will chose (or 
               create) a secret name, which only they will use when 
               addressing Deity.

               For those who both believe, and do not believe, in the anti-
          quity/survival of The Old Religion, I offer the following: In 30 B.C.,
          the Roman Poet Horace wrote his work called the Epodes of Horace. In
          part, they deal with a dialogue between he and an Italian witch named
          Canidia. In Epode 5, he associates Diana & Proserpina with witches in
          a mystery Cult. In Epode 17, he names these goddesses as patron
          goddesses of Witchcraft, and states that witches use a book called
          Libros Carminum, by which they "call down the moon" and make philtres
          and evoke spirits. Other Roman writers of the period, support this
          basic theme in their writings (such as Lucan and Ovid). From this we
          can conclude, that the association of witches with Diana, was general-
          ly accepted in Italy (circa 30 B.C.). Bear in mind that this is being
          written about in pre-Christian times, and not in the 1950's of Gerald
          Gardner. In note titled "The Society of Diana", I will show that this




                                                                            1957

          cult continued on (in Historical documentation) through the 19th
          Century.
           
           EPODE 5 : "...Night and Diana, who command silence when
                    secret mysteries are performed, now aid me: now
                    turn your vengeance and influence against my
                    enemies' house..."

           EPODE 17: (to canidia) "Now already I yield to your mighty
                    art, and suppliant beseech you by the realms of
                    Proserpine, and by the powers of Diana, not to
                    be provoked, and by your books of enchantments
                    that are able to call down the fixed stars from
                    heaven, Canidia, at length spare your magic 
                    words, and turn backward your swift wheel..."

          (Canidia replies)

                    "...must I, who can move waxen images and call
                    down the moon from the sky by my spells, who can
                    raise the vaporous dead, and mix a draught of love
                    lament the effect of my art, availing nothing upon
                    you ?"

                                        ----------

                                   THE SOCIETY OF DIANA

               The historical documentation which I present here, is drawn from
          the research notes and books of, Professor Carlo Ginzburg (Professor
          of Italian Renaissance Studies at Univ. of California in Los Angeles),
          Professor Ernesto de Martino (Prof. of the History of Religions at
          Cagliari Univ., Italy), Professor Cardini (Prof. of History at the
          Univ. of Florence), and Julio Baroja (Anthropologist)

               In his book, The World of Witches, Julio Baroja writes of southe-
          rn Europe "There seems to have been a flourishing cult of Diana among
          European country people in the 5th & 6th Centuries, and she was
          generally looked upon as a Goddess of the woods and fields, except by
          those trying to root out the cult, who thought she was a devil". In
          the authors notes, for chapter 4, he adds that the cult also wor-
          shipped a male deity called Dianum. In 906 A.D., Regino of Prum wrote
          in his instructions to the Bishops of the Kingdoms of Italy, concern-
          ing this cult. Here he states
          "...they ride at night on certain beasts with Diana, goddess of the
          pagans, and a great multitude of women, that they cover great distan-
          ces in the silence of the deepest night, that they obey the orders of
          the goddess...by speaking of their visions (they) gain new followers
          for the Society of Diana..."

               The following Chronology will demonstrate the continuation of
          this "Society of Diana" up through the centuries to modern times.

          1006 A.D. : 19th book of the Decretum (entitled Corrector)
                    associates the worship of Diana with the common




                                                                            1958

                    pagan folk.

          1280 A.D. : Diocesan Council of Conserans associates the
                    Witch Cult with the worship of a Pagan Goddess

          1310 A.D. : Council of Trier associates witches with the
                    goddess Diana (and Herodias) 

          1313 A.D. : Giovanni de Matociis writes in his Historiae
                    Imperiales, that many lay people believe in a
                    nocturnal society headed by a queen they call
                    Diana

          1390 A.D. : A woman was tried by the Milanese Inquisition
                    for belonging to the "Society of Diana", she
                    confessed to worshipping the "goddess of Night"
                    and stated that "Diana" bestowed blessings on
                    her
          
          1457 A.D. : 3 women tried in Bressanone, confess that they
                    belonged to the "Society of Diana" (as recorded
                    by Nicholas of Cusa).

          1526 A.D. : Judge Paulus Grillandus writes of witches in the
                    town of Benevento who worship a goddess at the
                    site of an old walnut tree.

          1576 A.D.: Bartolo Spina writes in his Quaestico de
                    Strigibus. listing info gathered from 
                    confessions, that witches gather at night to
                    worship "Diana", and have dealings with night
                    spirits.

          1647 A.D.: Peter Pipernus writes in his De Nuce Maga
                    Beneventana & De Effectibus Magicis, of a women
                    named Violanta who confessed to worshipping
                    Diana at the site of an old walnut tree in the
                    town of Benevento.
          
          1749 A.D.: Girolamo Tartarotti associates the Witch Cult
                    with the ancient cult of Diana, in his book
                    Del Congresso Nottorno Delle Lammie.

          1890 A.D.: Author Charles Leland associates the Witch Cult
                    with the goddess Diana, as a survival of the
                    ancient ways, in his book Etruscan Magic & Occult
                    Remedies.

          1894 A.D.: Lady Vere de Vere, after investigating
                    witchcraft as it then existed in the Italian
                    Tyrol region, wrote an article in La Rivista of
                    Rome (June 1894) stating that "...the Community
                    of Italian Witches is regulated by laws,
                    traditions, and customs of the most secret kind,
                    possessing special recipes for sorcery."




                                                                            1959

          1895 A.D.: Professor Milani (Etruscan Scholar & Director of
                    Archaeological Museum in Florence) states that
                    various elements of ancient Etruscan occultism
                    have been "marvelously preserved"in the 
                    "Italian Witch Tradition." Professor Milani
                    was familiar with the works of both Lady Vere
                    de Vere and Charles Leland.

               This theme continues through various authors (T.C. Lethbridge,
          Carlo Ginzburg, Doreen Valiente) into the 1900's and current era.
          Books written since 1950's are common enough and probably do not need
          listing here.

          Source material for Chronology:
               Ecstacies-deciphering the witches Sabbath
               Night Battles-witchcraft and agrarian cults (by Ginzburg)
               Etruscan Magic & Occult Remedies, Legends of Florence, 
               Aradia; gospel of the witches (by Charles Leland).
               The World of Witches, by Julio Baroja.


                                        ----------

                                     A PRAYER TO DIANA

          " Great Diana, Goddess, hear my words of adoration. Hear my voice when
          I speak your praises. Hear my chanting as it rises upon the smoke of
          the incense I offer you. See me when I reach up to you; when the Full
          Moon shines upon me give me your blessings. Oh Diana, teach me your
          ancient mysteries, ancient rites of invocation which the Holy Strega
          spoke of, for I believe the Strega's story: when she spoke of your
          shining glory, when she told us to entreat you, told us when we seek
          for Knowledge to seek and find you above all others. Give me wisdom,
          Diana, and bind my oppressors. Grant me the Ancient Knowledge, and
          speak to my inner spirit, teaching me all the Holy Mysteries. I
          believe your ancient promise, the promise to all the ancient Clan,
          that we who seek your Holy Presence will receive of your Wisdom.
          Diana, think yet even for a moment, upon one who calls upon your
          name".

               I have always loved this old prayer. Once saw a very similar
          version of it in a book called The Grimoire of Lady Sheba. Always
          wondered where she came by it. Her version is more poetic, and has all
          the nice "Thee" and "Thou" stuff. I like both versions, because of the
          mention of The Holy Strega (but I am partial to my Family one). 

                                        ----------

                    FROM:     HELEN TYLER
                    My compliments & thanks to you for your posts on
                    the Old Ways, Raven. I am a Solitary practitioner
                    of the Hereditary/Traditional Way & started on the
                    Path in the 30's at my Grandmother's knee (turned
                    66 last week & am still on the Path - learning
                    more & more every day!). Since you mentioned Lady




                                                                            1960

                    Sheba's Prayer in your post, thought everyone
                    might like to see it. She does not mention her
                    source, then again, she does not give the source
                    on many of her writings.

                                      Prayer to Diana

                    O My Goddess, Diana, hear my song of adoration.
                    Hear my voice when I sing Thy praises. Hear my
                    songs as they rise heavenward, when the Full Moon,
                    brightly shining, fills the heavens with Thy
                    beauty. O my beautiful Moon Goddess, hear me as I
                    stand before Thee. See me when I reach toward
                    heaven, when my arms reach upward toward Thee.
                    When the Full Moon shines upon me, give me Thy
                    blessings, O Diana. Teach me of Thine ancient
                    mysteries, ancient rites of invocation that the
                    Holy Strega spoke of, for I believe the Strega's
                    story: when she spoke of Thy shining glory, when
                    she told us to entreat Thee, told us when we seek
                    for knowledge to seek and find Thee above all
                    others. Give us wisdom, O Diana: how to bind our
                    oppressors, how to cure the sick among us. Teach
                    me, O Diana. Give me Thy blessings, O Great Moon
                    Goddess. Shield me from my oppressors. Receive me
                    as your daughter, Diana. Receive me, though I am
                    earth-bound. Grant me ancient Wiccan knowledge.
                    When my body lies resting nightly, speak unto my
                    inner spirit; teach me all Thy holy mysteries. I
                    believe Thine ancient promise, Thy promise unto
                    the ancient Wicca that we who seek Thy holy prese-
                    nce will receive Thy Wisdom. Now the Full Moon
                    shines upon me. Hear me! I stand before Thee!
                    Grant me wisdom! O Diana! Shield me from my op-
                    pressors! Teach me Thine holy mysteries! I sing
                    Thy praises unto the heavens. Let Thy glory shine
                    about me. Bless us, O gracious Queen of Heaven.
                    Descend Thou among us; Descend and conquer, Gra-
                    cious Goddess.

                    Taken from The Witches Workbook: The Magick Grimo-
                    ire of Lady Sheba, by Jessie Wicker Bell, pub.
                    Kensington Pub. Co., 1975

                                        ----------

                                   THE LEGEND OF ARADIA

               In 1508 A.D. the Italian Inquisitor Bernardo Rategno (having
          studied witch trial records preserved in the archives of the Inquisi-
          tion at Como) wrote a text called the Tractatus de Strigibus. In this
          text he states that the " witches sect" had begun to expand 150 years
          earlier. This would place the "expansion" about 1350 (14th Century
          Italy). What caused this to happen ? Well, the answer may be found in




                                                                            1961

          the old legend called The Legend of the Beautiful Pilgrim. This legend
          can be found in
          author Charles Leland's notes for his book: Aradia, gospel of the
          witches.

               According to this story, there once was a young woman from the
          town of Volterra who "travelled far and wide, teaching and preaching
          the religion of old times, the religion of Diana, the Queen of the
          Fairies and of the Moon, the Goddess of the poor and the oppressed".
          Leland goes on to say "And the fame of her wisdom and beauty went
          forth over all the land, and people worshipped her, calling her La
          Bella Pellegrina (the Beautiful Pilgrim). In the Aridian Tradition we
          refer to Aradia as The Holy Strega (pronounced Stray-gah, meaning
          witch) and we honor her memory. We do not worship her.

               According to our teachings, Aradia formed covens (called groves)
          in central Italy during the 14th Century. She taught the Old Religion
          of Nature, and of Magic, but above all she taught a Spirituality.
          Beyond this she gave hope to peasants whose lives were made miserable,
          in service to the wealthy class. She taught them personal power, and
          personal value, in an Age when the Church taught shame and sin, and
          servitude. Aradia returned their beautiful pagan heritage to them, a
          heritage which was preserved in secret by courageous Priests and
          Priestesses of The Old Religion. Aradia taught harmony with Nature,
          and directed her followers to merge with Nature through seasonal
          rites, and ritual observation of the Full Moon (times of planetary
          power).

               Charles Leland's version of Aradia, is not the original version.
          It has little to do with the Aradia I have addressed here. His work is
          a Christianized view of Aradia, and does not reflect the beliefs, or
          practices, of Hereditary Italian Witches. So, if you chose to read his
          book, bear in mind that he and I are NOT speaking of the same Aradia.
          His account of the Legend given here, is the only thing I can agree
          with in his book. The rest of his book does not show Aradia in a
          positive light.

                                        ----------

                                    THE GIFTS OF ARADIA

               In the 14th Century, Aradia taught that certain powers could be
          obtained through following The Old Religion. Aradia called them "gift-
          s" because she stressed that these powers were side benefits of adher-
          ing to the Old Ways, and not the reason for becoming a witch. These
          gifts are commonly referred to, today, as the traditional powers of
          Witchcraft.

          1. To bring success in matters of love
          2. To bless and consecrate
          3. To speak with spirits
          4. To know of Hidden Things
          5. To call forth spirits
          6. To know Secret Signs
          7. To possess the Knowledge of changing forms




                                                                            1962

          8. To possess the Knowledge of Divination
          9. To know secret signs
          10. To cure disease
          11. To bring forth beauty
          12. To have influence over wild beasts
          13. To know the secrets of the hands

               Aradia taught that a witch must observe the Seasonal Rites and
          the time of the Full Moon, in order to keep these powers.

                                        ----------

                                   THE BEAUTIFUL PILGRIM

               In 1508 A.D., the Italian Inquisitor Bernardo Rategno (having
          studied witch trial records preserved in the archives of the Inquisi-
          tion at Como) wrote a text called the Tractatus de Strigibus. In this
          text he states that the "witches sect" had begun to expand rapidly 150
          years earlier. This would place the "expansion" in the mid 1300's.
          What caused this to happen ?  The answer may lay hidden in the Legend
          of La Bella Pellegrina (the beautiful Pilgrim). This legend appears in
          Charles Leland's research material (1887), and was even then consider-
          ed a very old legend. According to this story, there was a young woman
          from the town of Volterra, who "travelled far and wide, teaching and
          preaching the religion of old times, the religion of Diana, the Queen
          of the Fairies and of the Moon, Goddess of the poor and the oppressed-
          ". Leland goes on to say "and the fame of her wisdom and beauty went
          forth over all the land, and people worshipped her, calling her The
          Beautiful Pilgrim". This legend appears in his book ARADIA, GOSPEL OF
          THE WITCHES. The book itself is not really very good, but does contain
          some interesting bits of Lore. In my Tradition we do have the legend
          of Aradia, but she differs from the Aradia presented in Leland's book
          (not from this legend, but from his portrayal of her character). In my
          Tradition, Aradia was a great teacher who brought about a "revival" of
          The Old Religion, in 14th Century Italy. We honor her memory, but we
          do not worship her. We call her The Holy Strega . Strega (pronounced
          stray-gah) is the Italian word for Witch. Aradia taught that certain
          "powers" would be gained through the practice of The Old Religion, if
          one was truly dedicated. These are the "traditional" powers of which
          she spoke:

          To bring success in love
          to bless and consecrate
          to speak with spirits
          to know of hidden things   
          to call forth spirits
          to know the voice of the wind
          to possess the knowledge of changing forms
          to possess the knowledge of divination
          to know secret signs
          to cure disease
          to bring forth beauty
          to have influence over wild beasts
          to know the secrets of the hand




                                                                            1963

           In my tradition it is that taught we are descended from those covens
          which Aradia established in the 14th Century.


                                        ----------

                                 CELEBRATIONS OF THE YEAR

               In Italy, witches do not use the word Sabbat for their seasonal
          rites. The Italian word is Treguenda (pronounced tray-gwen-dah) and is
          similar in meaning to Sabbat. Webster's dictionary lists Sabbat as old
          French for Sabbath (old English as well). The word Sabbatical is shown
          to mean "of or suited to the Sabbath" and "a period of rest that
          occurs in regular cycles". The word Treguenda has as its root the word
          Tregua, which means "a respite, or a truce". It is interesting to note
          that "Tregua" (tray-gwah) is also slang for the Full Moon Ceremony.
          The actual word for the Full Moon Ceremony is Veglione (pronounced
          Vay-yoe-nay), and literally means to dance all night. Veglione is also
          the name of a popular folk dance in Italy. 

               In early times the followers of The Old Religion were farmers and
          craftsmen. Their lives were largely spent in toil. Their Religion
          provided times in which they could set aside their work, and enjoy a
          social and spiritual celebration. These Festivals were indeed "respit-
          es" or "periods of rest occurring in regular cycles". 

               In The Aridian Tradition there are 8 Treguendas, four major and
          four minor. The major rites occur in October, February, May and Augus-
          t. These are the Spiritual Festivals which are considered of greater
          importance. The minor festivals occur on the Spring & Autumn Equinox,
          and on the Summer & Winter Solstice. These are the Earth Festivals,
          and are seasonal/agricultural in nature. The Mythos of the Old Religi-
          on runs through each of these Celebrations. They are named as follows:

          Shadowfest (La Festa dell' Ombra)
          Winter Solstice (La Festa dell' Inverno)
          Lupercus (Festa di Lupercus)
          Spring Equinox (Equinozio della Primavera)
          Tana's Day (La giornata di Tana)
          Summer Solstice (La Festa dell' Estate)
          Cornucopia (La Festa di Cornucopia)
          Autumn Equinox (Equinozio di Autunno) 

               A common term for the 8 rites is the "Wheel". It is thought of as
          a Spinning-wheel, turning and weaving the patterns of Life. On the
          physical level it is symbolic of the changing seasons. On the spiritu-
          al level it is symbolic of the "seasons of the soul". The Mythos which
          is an integral part of each rite, symbolizes the Journey of the Soul
          through a variety of Existences. In the Mystery Teachings of the
          Wheel, we discover that we are the
          characters in the Myth. Everything is symbolic within each myth, and
          represents various aspects of the encounters facing a soul as it
          passes from life to life. Through a study of the Mythos, and routine
          participation in each Treguenda, one can gain spiritual enlightenment. 




                                                                            1964

               The mythos within the Full Moon Ceremony, weaves its way through
          each Treguenda, and completes the spiritual vision. It is interesting
          to note that the ancient teachings connect the light of the Moon, to
          passages and reincarnations of the Soul.

                    FROM: MINNIE BAXTER 
                    Merry Meet Raven,To make sure we are talking or
                    thinking about the same thing let me give you some
                    information:
                    Aradia (Strega Witch) was born in Volterra, Italy,
                    on August 13, 1313. In her early teens (10-12
                    yrs.) she moved with her parents to the Alban
                    hills near the lake now known as Nemi. This region
                    not far from Rome. She experienced something in
                    the unexplained area, a mystery to herself. This
                    was the beginning of her promoting the old relig-
                    ion that was taught to her by her aunt. 
                    On the subject of her "mystery". A voice using
                    telepathy spoke to her telling her to look up-
                    wards. She gazed upwards and saw the skies began
                    to darken (for there was a Moon Shadow) and she
                    understood. This changed how she perceived life.
                    Is this the clan of people you are saying is your
                    relatives? If so lets talk about "The Moon Shadow"
                    she saw in the sky. Are you Raven under the direc-
                    tion of the council of the Third Clan?

                    FROM: RAVEN GRIMASSI 
                    The titles of the books which I have written are:
                    (listed only because someone asked)
          
                    The Book of Ways (Volumes 1 & 2) 1981 & 1982
                    The Book of the Holy Strega 1981
                    The Teachings of the Holy Strega (1991 reprint,
                    new Intro)
                    Whispers, teachings of the Old Religion of Italy
                    1991
          
                    I have also just completed a booklet titled : The
                    Aridian System, an introduction to Italian Witchc-
                    raft. 
                    These are the only books available at this time,
                    on the Aridian Tradition. I am currently writing a
                    book of rituals and magic, which I will be sub-
                    mitting to a couple of Publishers soon.
                    We use some Latin, as preserved from the earlier
                    material. Most of the invocations are done in
                    Italian, but we speak English for the majority of
                    the ritual gathering. We also have another lan-
                    guage from the oldest material, it does not have a
                    name, but we refer to it as "the tongue of the
                    Moon". Most likely related to ancient Etruscan,
                    and may have a connection to Enochian as well. It
                    only appears in a few of the old rituals. Mine is
                    the only book in the Family which contains English




                                                                            1965

                    (My mothers was mostly Italian, Latin and Tongue
                    of the Moon).
                    You asked about having to be of Italian blood, to
                    best work this System. I do not require it, but
                    the old family members do have a hangup about
                    "being of the blood". I have initiated many non-I-
                    talians, and they do quite well in the System. I
                    think that magically speaking, practicing a System
                    to which you have genetic roots, does bring about
                    a stronger current response. But that is simply my
                    experience, and may not be true for everyone. So
                    my answer is no, you do not need to be Italian in
                    the Aridian System.
                    Also forgot to reply to your question about being
                    related to those early clans. The answer is yes
                    (at least that's what the family lore has to say).
                    I come from a very old line of witches in the
                    Naples area of Italy. We trace our Tradition back
                    to the 14th Century where it connects with the
                    Alban Hills region of Nemi (being descended from
                    those covens which The Holy Strega founded at that
                    time). She, herself, was a Tuscan witch and taught
                    her Tradition which went back      to pre-Christi-
                    an times. So, in that respect, I say that my
                    ancestors invented the worship of Diana at Nemi.
                    Yes, my friend, I am the Raven to whom you refer.
                    You have obviously read (or heard of) one of my
                    books.    Perhaps you have read "The Book of the
                    Holy Strega", or "The teachings of the Holy Streg-
                    a". 
                    You asked about the "Moon Shadow" mentioned in my
                    book. Well, there are two opinions of what may
                    have happened there. One is that a Solar eclipse
                    had taken place, another that something of an
                    inner experience had manifested. No one in any of
                    the Triad Clans can say for sure. Whatever hap-
                    pened, Aradia took it as a divine sign for the
                    mission she then undertook. Hereditary witches (at
                    least of my family line in Italy) have kept a
                    written book. Many Hereditary Clans were connected
                    to Nobility during the Middle Ages. This gave them
                    not only sanctuary, but education in reading and
                    writing. Many Italian Courts of Royalty kept
                    astrologers and local wisemen/ wisewomen. The
                    persecution of witches in Italy began about 100
                    years later than anywhere else in Europe, and was
                    almost entirely focused on organized group prac-
                    tices. The local village witch was usually tolera-
                    ted because of his/her healing abilities, and so
                    forth. My family line goes back five generations
                    to the Tavani Family, who were Nobility of the
                    Kingdom of Naples. According to our Elders, early
                    witches kept a runic script on animal hide. In
                    time this evolved to parchment, and so on. The
                    runic script still survives, but has been replaced




                                                                            1966

                    by the common arabic alphabet (at least in the
                    case of non-magical info).

                                        ----------




                                        SEA SPELLS

               Witches have long used the powers and forces within the sea, for
          the purpose of magic. The Sea is so deeply connected to the cycles of
          the Moon, that the aspect of Sea Magic cannot be overlooked. Janarric
          witches, in the central coastal region of Italy, long ago devised a
          system of symbols which they used in the casting of spells. These
          symbols were placed upon sea shells, in a circular manner around the
          edge of the shell. The shell was then set near the water, at the
          appropriate Tide (lunar phase), so that the Sea Powers would receive
          the spell, and grant it success.

               Many times, offerings were left upon the shore, for the deities,
          to invoke Their favor. These offerings included white flowers, pearls,
          white pebbles, etc. I cannot reproduce the old symbols here, but any
          symbolic symbol which reflects your wish should work:
                                  The Spell of the Shell

               To perform this spell, you must find a suitable shell in shallow
          water. Take the shell and dry it thoroughly. Next, place a symbol of
          your desire upon the surface of the shell. The symbol must be made
          with a substance which will easily wash off in water. Then, place the
          shell upon the shore, so that the Tide will bring waves across the
          shell. Take care to note the phase of the Moon (waxing moon for the
          gain of something, waning for the dissolving of something). When the
          shell is in place, draw a triangle in the sand, enclosing the shell
          completely. The symbol upon the shell must be facing upwards (toward
          the Moon). Meaningful words, or phrases, may be placed upon the shell
          also, or simply written in the sand (inside the triangle).
          Finally, give the words of enchantment: (toward the moon)

               "Goddess of Moon, Earth, and the Sea,
               each wish in Thy name must come to be.
               Powers and Forces which Tides do make,
               now summon Thy waves, my spell to take "

               Leave the area now, and the spell is set. Once the waves come,
          then your wish will be taken out to the Old Ones. It will usually take
          about 7 days for a Lunar spell to begin to manifest, but can take as
          long as 28 days.

               This type of magic is what we call "little works", and belongs to
          the folkmagic level of Witchcraft. There are, of course, much more
          involved spells, and such. But, I do love the simplistic beauty of a
          spell like this. 

                                  The Spell of the Arrow




                                                                            1967

               This is a very old spell, which incorporates symbols which are
          placed along the shaft of an arrow. Traditionally this was performed
          on the shore of a lake, or other calm body of water (such as a Bay).
          It was necessary to be able to see the "path of the Moon" in the
          water. This "path" is the reflection of the moon, stretched along the
          surface of the water.

               To perform this spell, you must take a new arrow and place the
          symbols of your wish/desire along its shaft. Meaningful words or
          phrases may also be added. When the Moon is full, go to the shore, and
          face the water. Fix the arrow into your bow and gaze out upon the path
          of light (which leads to the Moon).
          Next, speak the words of enchantment, then release the arrow:

                    "Where path of Light, to Moon I see,
                    the powers of the Queen shall be !
                    Shaft of wood, as shaft of light,
                    earth to moon, does now give flight !"

               The arrow can either be shot out into the path on the water, or
          upward towards the Moon. The arrow was sacred to Diana, and was con-
          sidered to carry special powers and blessings, in this type of spell.
          This is a folkmagic level spell, and speaks of the early Pagan simpli-
          city concerning magic (more of the Shaman roots). My mother used to
          say that a ceremonial magician must prepare for magic, and wait upon
          the proper time and setting. But a witch can pick up a twig, anywhere,
          anytime, and work a spell of magic. 

               I thought that I would add a couple more basic sea spells, since
          I still have some room on this post.
           
          1. To gain favor with the Goddess, form your name with white petals
          upon the shore, so that the tide will carry them out. This is a very
          old part of the Janarric Initiation ceremony, which ends with the new
          Initiate performing this, so that he/she is "introduced" to the God &
          Goddess, through the naming spell.

          2. To break an "evil" spell (or cure an affliction) form 3 connecting
          towers out of wet sand, near the shore of the sea. Take 3 dark shells
          (or spotted shells) and place a symbol of the thing you wish removed,
          on each. Use a substance which will wash away in the water. Place one
          of the shells upon the top of each tower. Then simply sit, and focus
          on the towers as the waves come and break them down. In your mind, see
          the power of the sea destroying the thing which you desire to remove.

               Well, that should give you a basic idea of the Old Ways of Sea
          Magic, among the Italian Witches of the Coastal Regions. 

                                        ----------

                                  OF THE FULL MOON RITUAL

               The old teachings tell us that the light of the full moon carries
          an astral substance, which effects our Inner Being (including emo-
          tions, rhythms, and subconscious activity). The Full Moon represents




                                                                            1968

          the presence of The Goddess, and in ancient times was considered the
          Goddess Herself. The Holy Strega taught (during the 14th Century) that
          participation in the Full Moon ritual, brought the people into a
          concentrated flow of this energy. This saturation of Lunar Emanation
          could then be directed, allowing it to provide raw energy for magical
          purposes, along with a personal empowerment which could increase
          physic (and magical) abilities.

               In the Aridian Tradition, our ritual is designed to collect and
          concentrate these energies, in the ways which The Holy Strega taught.
          It is also a time for the worship of Deity. This is usually a combina-
          tion of chants, songs, and offerings. The ritual also includes a time
          in which the initiates are directed on an astral journey, through
          which the old teachings are experienced. Up to 3 works of magic can be
          performed during the rite, and this can be for the Community at large,
          or simply for individuals. The ritual concludes with a remembrance of
          Aradia (a "toast" in her honor) and the celebration of "cakes and
          wine".

               Much of the old ways of our Tradition have been handed down from
          the time of The Holy Strega. She left a teaching which came to be
          called "The Charge". Even in the Public Domain, such writers as Char-
          les Leland (1890's) and Doreen Valiente (1950's & 60's) recorded
          elements of this very old teaching.

                                        The Charge

               "Whenever you have need of anything, once in the month, when
               the moon is full, gather then in secret and give worship to
               She who is the Queen of all witches. Gather into the sacred
               circle, and secrets that are as yet unknown shall be reveal-
               ed to you. And you shall be free in mind, body, and spirit.
               And as a sign that you are truly free, you shall be naked in
               your rites. Then shall you sing, dance, feast, and make
               music and love. For such pleasures are the rituals of the
               Goddess. Be true to your beliefs, and keep to the Old Ways
               beyond all obstacles. For our Ways are the keys to the
               Mysteries, and the Essence of the Cycles of Return. In life
               does the Queen of all witches reveal the knowledge of the
               Spirit. And from Death does She deliver you unto Peace, and
               renew you once again. In memory of me, shall you eat cakes
               of grain, wine, salt, and honey. These shall you shape like
               the Moon. Then shall you bless them in my name, and partake
               of them within your sacred gatherings. For I am the Spirit
               of all Witches. Unto all who observe the appointed times,
               will the Queen of Heaven give power. And you shall know
               success in love, and have power to bless and to consecrate.
               And you shall know the tongue of the spirits, obtain knowle-
               dge of things which are hidden, and call forth spirits from
               the Mist. You shall know the Voice of the Wind, and the
               knowledge of changing forms. To you shall secret signs be
               revealed, and you shall possess power to heal. Wild beasts
               shall know you, and cause you no harm. As it was in the Time
               of our beginning, so is it now, so shall it be".




                                                                            1969

               This is taken from the Book of the Holy Strega. Portions of it
          were written into Charles Leland's works (1894) and a version of it
          was written by Doreen Valiente (1950's-60's), based on the works of
          Leland's study of Italian Witchcraft.

               Aradia (not to be confused with Charles Leland's distorted
          version) was born in Italy during the 14th Century and came to be a
          great Teacher (of The Old Religion). She was responsible for the 14th
          Century "revival" of Witchcraft, as noted by the Italian Inquisitor
          Bernardo Rategno in his text TRACTATUS DE STRIGIBUS (written in 1508
          A.D.). Here he records that the "witches sect" had begun to expand
          rapidly, some 150 years prior. Research material published in 1887
          records an interesting Legend, which we believe has preserved the
          story of Aradia :

               There was once a young woman from the town of Volterrra who
               "travelled far and wide, teaching and preaching the religion
               of old times, the religion of Diana, the Queen of the
               Fairies and of the Moon, the Goddess of the poor and the
               oppressed...and the fame of her wisdom and beauty went forth
               over all the land, and people worshipped her, calling her La
               Bella Pellegrina (the beautiful Pilgrim)".
           
               Aradia taught the old pre-Christian Religion of Nature worship,
          and magic. But above all she taught a Spirituality. Beyond this, she
          gave hope to peasants whose lives were made miserable in service to
          the Wealthy. She taught them personal power, and personal value, in an
          Age when the Church taught them shame and sin, and servitude. Aradia
          returned their pagan heritage to them, a heritage preserved in secret
          by courageous Priests and Priestesses of The Old Religion.

               Today, we call her The Holy Strega...

                                        ----------

                                     CONCERNING NATURE

               "Nature is the Great Teacher. In Her are all things revealed.
          Nature reflects the Higher Ways of Spirit. The Creators established
          the Laws of Nature so that through them we might come to know the Laws
          of the Great Ones. Therefore, observe the ways of Nature around you,
          both great and small. Everything has purpose and reason. Be not
          confused by its seeming cruelty, for there is a duality in all things.

               Respect Nature in all ways. Take only that which you must, from
          her, and remember nothing may be taken except that something be given
          (in return). This is the Law for all Witches.

               Know that the wind speaks of the knowledge of the Earth, and the
          spirit of the kindredness of all living things emanates from everywhe-
          re. Nature teaches all living things, all that must be known. She
          teaches birds to make their nests, and animals to hunt, and to sur-
          vive. She teaches children to crawl, and to walk. She teaches Life. 




                                                                            1970

               Once She taught all people of Her ways, but they chose to go
          their own way. They chose to oppose Her, and to control Her. But for
          witches there can be no other way than Nature. A witch must live in
          Harmony with the Forces of Nature". 

               (reprinted from The Book of the Holy Strega)

                                        ----------

                                  CONCERNING THE GODDESS

               The Goddess is the Life Force, in as much as She is the Fertility
          in all things. It is through Her activity that we are born, and that
          seeds push up through the earth, and grow into plants. She moves the
          God to create through His desire for Her. The Goddess is the Joy of
          Life, She is the passion to live. Compassion, love, gentleness, and
          kindness are the Essence of Her Spirit. All women carry the Goddess
          within, in various aspects and degrees.

               Yet, there is a duality in all things, and the Goddess can
          manifest as sterility, vengeance, and destruction. She is the Soul of
          Nature.

               The Goddess rules the Night, and the Moon is Her sacred symbol.
          All women are linked to Her through the Moon, which influences the
          flow of blood. The night is the essence of the mystery which all women
          possess. This is the elusive quality which all women bear, but can
          never be known, or touched upon. The desire of men for women, is the
          desire of God for Goddess. It is the attraction of the Life Force. 

               The Goddess is known as the Queen of Heaven. She is clothed in
          the stars, and wears the Moon as a Crown. She is the Earth Mother,
          clothed in green, and endowed with large breasts which rise as rounded
          hills rise, beyond the lush green meadows. She is pregnant with the
          Child of Life, which She bears each year. She is the Virgin Maiden,
          naked and beautiful. She is youth and the lust for life. She is the
          Enchantress, and Temptress. She is all women. The Goddess does not
          accept live sacrifice, as was known in ancient times. She is the
          Goddess of Life, and all living things. She demands respect for Life.
          If you give offerings in Her honor, then better it be of fruits or
          grains, or things of
          beauty (for these things pass life on).

               The Goddess is the Queen of all witches, who She calls Her Hidden
          Children. We are Her servants, She is not ours. She gives us Life and
          receives us in the Afterworld. She teaches us the ways of Nature, and
          Spirit. She gives us power and magic. She reveals all mysteries, and
          gives light to the darkness. And to the Wise, She imparts Her sacred
          name.

                                     ----------

                                    CONCERNING THE GOD




                                                                            1971

               The God is known as the stern and demanding aspect of Divinity.
          Yet this is only an aspect of His Nature. He is perceived as the Death
          Force, which Transforms. He is Lord of the Afterworld, who restores
          and renews the soul, which is prepared for a new life. This is per-
          formed through the union of the God and Goddess.

               Yet, there is a duality in all things, and the God is also
          Vitality and Strength. He is the Sun, the Lord of Light. He can give
          Life or Death, through His activity. The God is the desire to create,
          dwelling in that state prior to creation. Through the attraction of
          the Goddess, He is moved to create.

               He is Lord of the Heavens, clothed in the Sun, and bearing a
          golden rod. He is Lord of the earth, horned like a stag, and powerful.
          He is the Lord of the Afterworld, dark and lonely, stern, and Just.
          For His are the two faces of Janus. Through Him is order established
          and discipline mastered. He is the inner strength of the individual.
          He is the essence of strength and defense.

               Yet, He is also the warrior, and the destroyer. He is Power and
          Will. All men bear His essence, in various aspects and degrees. He is
          all men. 

               There is a side of the God, which can be seen by those who desire
          to love Him. It is a gentleness, a compassion, and an understanding.
          This comes from His awareness of His Strength and Power. His compas-
          sion is born of His understanding of Justice. His nobility can be seen
          in the soaring of a hawk, or in the beauty of a great Stag keeping
          watch over his herd.

               The God is sexual desire and virility within the male. He is
          attraction, sensuality, and sexuality. He is physical nature, just as
          the Goddess is spiritual nature. 

               In death, He is the comforter, and the renewer. He is the Great
          Initiator, and Teacher. He rules the Afterworld, and dispels the
          darkness with His presence. He is the illuminator, and reveals all
          that is hidden. He scatters all falsehoods, and establishes Truth.

                                     ----------




                                   THE LASA AND THE LARE

               In the Aridian Tradition, the Lasa are an Elven or Fay Race. They
          are the spirits of The Old Religion. The Lare (lar-ray) are the
          spirits of the Witch Clan (a type of ancestral spirit). I would not
          say that the Lare represent the next level for the Human Soul, but it
          is possible that one may serve as a Lare (for a time) following the
          Death experience. According to the Teachings, when our physical bodies
          die, our soul dwells in the Realm of Luna, while preparing for the
          next life. During this time, it is possible that the soul may serve
          the needs of those




                                                                            1972

          souls still dwelling upon the Earth, as one of the Lare.

               The Teachings tell us that our soul will either be prepared for
          another physical body, or for a body of Light, depending upon our
          evolution as a spiritual Being. There are four possible bodies, in
          which the Soul may exist. The Physical, Lunar, Solar, and Stellar.
          Each represents a stage of advancement, and corresponds to one of the
          Four Worlds, which comprise Existence (as we understand it). 

               It is a bit complicated to go into here, but the Lasa are con-
          nected to the Witch Clan, and many witches were once of the Lasa Race,
          prior to being born Human. This is where the "Fairy Godmother" concept
          originated. It is a remnant of the old teaching, in which the Witch
          Clans are related to the old Fay Race, and have contact with them
          through a Fay Guardian (or Fairy Godmother). This is why many witches
          are born into Witch Clans, with their psychic abilities already
          functioning (makes training a great deal easier). 

                                     ----------

                               PRESERVATION OF THE OLD WAYS

               It is one of our Laws, within the Aridian Tradition, that nothing
          may ever be deleted from any ritual or oral teaching. Material may be
          added to a ritual, or an oral teaching may be expanded, but nothing of
          the original may ever be removed. Because situations change with time,
          the Laws do allow us to add and adapt, as needs be. When looking over
          the material, it is easy to see the different Time Periods, and needs
          of the people, reflected in the rituals and Teachings.

               Therefore, when you look at the Aridian Material, you will see
          things which reflect the days of hunting, and the days of planting &
          harvesting. Everything from Hunting Magic, to blessing seeds and
          fields, still exist in our ritual material. This current Era we live
          in, will leave information regarding Aids and other concerns of our
          People, imprinted upon our rituals, down to the Generations which will
          follow us. Each addition is marked with a symbol, so that it is clear
          what was added, so that a History of the adaptations may be discerned.

               Because we believe in a living connection with our ancestors, we
          still perform those aspects of the rituals, which may seem out of
          place to us. Many of us no longer Hunt or plow fields for planting, or
          copulate in the fresh furrows to encourage an abundant crop. But these
          rites are still preserved, and we adapt them to our modern needs. For
          despite our so-called progress as a Race, our basic needs are still
          the same: Food, Shelter, Safety, Sex, Family, Love, and Purpose.

               So, the ritual for an abundant crop is performed for the abun-
          dance which our own labors may bring. Fertility rites are performed
          for our own Family needs, and to return the Essence of Fertility back
          into a dying World. Because our World is so overcrowded, many Systems
          feel that Fertility Rites are obsolete. What they do not understand is
          that it was part of the ancient rites to help "empower" the soil and
          the plant & animal Life with the condensed energy of Fertility raised
          within a Circle of Magic. The personal fertility of the Clan, was




                                                                            1973

          secondary. Unfortunately, many modern groups have removed all of the
          sexual energy producing aspects from the rituals, and replaced them
          with
          symbolic gestures. While this may appeal to the intellect, and ease
          personal sexual inhibitions, it does not serve Nature. Because of
          Judaic-Christian condemnations, many modern groups have abandoned the
          old Ways of the Nature Religion, and profess a non-sexuality regarding
          this ancient Fertility Cult. In the Aridian Tradition we do not
          apologize for preserving our Heritage, and we are proud of the dif-
          ferences between us and Judaic-Christian groups. We have adapted the
          sexual aspects, to our modern society (and modern concerns regarding
          sexual issues) but they are still quite plainly visible within the
          ritual material. 

               It is a challenge to preserve the old Traditions, and yet to
          adapt to modern circumstances, without compromising the integrity of
          either. 

                                     ----------

                                "COMMON CAUSE" WITH NATURE

               My Mother is very Old World, having been raised in a small
          village near Naples. When I was a child she used to tell me that our
          People have always performed the Rites which cause the Sun and the
          Moon to return as they do, and the Seasons to return each year. She
          used to say that if we were to stop, then the World would die. But,
          she would add, there will always be at least one person, who will
          maintain the Ways which give Life to our World. I do not know if she
          believed this literally, but as an adult now, I truly understand what
          she was saying, on a metaphysical level.

               It is the purpose of our yearly rites, to give energy back into
          the World. Just as soil is depleted by crop growing, and the fields
          must be rotated, so too is the etheric substance depleted, which
          empowers the mechanism of "Lifegiving" on this Planet of ours. For
          example, at the Summer Solstice, it is part of our ritual to raise an
          energy field, and to "impregnate" it with a "formed thought". Once
          this "cone of power" is formed, then it is released and directed into
          the "Bound Ether" of our Community. The cone can be charged to dis-
          perse pollution in the air, or to rid the "Community Atmosphere" of
          negativity (crimes, gangs, rapes, etc.) or to replace lost fertility
          within the soil, and so on. In this way, we join in the dance of
          Nature, and make Common Cause with Her efforts to maintain lifegiving
          energies. Each of the eight rites of the year, serve a similar pur-
          pose, and contribute to that which is appropriate at any giving Season
          of the year. The Full Moon rituals, are likewise times of renewal.
          There is an occult property to Moonlight itself, and if properly
          drawn, condensed, impregnated, and directed, it too can be used to
          give Life back into the World. Another purpose for the Rite of the
          Full Moon is to empower us, as witches. Moonlight can be
          used to increase psychic ability, and to recharge the power centers of
          an individual. It is from Moonlight, that we as witches, draw our
          power. Science is beginning to catch up a bit now, with the ancient
          knowledge of Witches, and is taking a look at the effects of the Moon




                                                                            1974

          upon us, and upon our World. Soon, I think, Science will begin to see
          that the Occult Teachings of the Craft, are a Metaphysical Science as
          valid as Physical Science.

               The "bound ether" of our Planet is what Eastern Mystics call
          "Akasha" (wherein you have the Akashic Records). There is also the
          microcosm of the bound ether of a Community, such as a City or Vil-
          lage. It is the energy "atmosphere" which is formed by the Collective
          Consciousness, of the people who live there. All places possess this
          bound Ether, even Bars and Nightclubs, etc. You can "feel" it when you
          enter in. It effects the people who come into contact with it, and
          over long periods of time, can change the way they look at things. It
          is the bound ether of a place which holds the images, which psychics
          can perceive about that place. 

               It is part of the work we do, as Witches, to cleanse this Ether
          of negative thought-forms. Witches have always been the local healers,
          not only of the people there, but also of the places themselves.
          Ritual Magic can change the "vibration" of the bound ether, and thus
          change it's "feel", and thus it's effect. 

                                        ----------

                            TOOLS & PARAPHERNALIA OF LA VECCHIA

               The oldest tool of Italian Witchcraft is the Moon Bowl. This is a
          large shell, used in conjunction with nine small shells, as a tool of
          Invocation. I have spoken of this on other notes. The next tool to be
          used was the Wand, which we associate with the element of air. This is
          because the branches of a tree stretch up into the sky, and birds nest
          in them. The next tool after this was the pentacle. It was originally
          an oval rock, thin and smooth, usually obtained from the coastline
          where it had been reformed by the Ocean waves. Later this was made of
          clay, and marked with a five pointed, upright, star. This tool repres-
          ents earth, since it was taken from the soil. Following this was the
          ritual dagger, which we call the Spirit Blade. This dagger is as-
          sociated with the element of fire, from which it's metal was forged.
          Last in the line of the older tools, was the Chalice, which was
          originally a gourd. This tool represents the element of water. From
          the time of the Middle Ages came the more modern of the tools, which
          are the Spirit Bowl, and the Sword. The spirit bowl actually evolved
          out of the Moon Bowl, and is used more frequently than it's predeces-
          sor. It contains a liquid which burns a blue flame, and is used to
          represent the presence of Deity within the Ritual Circle. The Sword is
          a tool of the Guardian, but is sometimes used by the High Priest.

               The proper ritual circle of the Aridian Tradition measures nine
          paces in all directions, from the center of circle. Directly on the
          center point, the altar is placed, and arranged in orientation to the
          North. We use a black altar cloth, and we wear black hooded robes.
          Black is used for two reasons. On a Metaphysical level, black absorbs
          light and therefore we draw light into ourselves, and retain it. The
          second reason is that it is easier to hide at night when you are all
          in black. During the time of the Inquisition, at the first sign of




                                                                            1975

          danger, witches would extinguish all lights, pull up their hoods, draw
          their hands into the large sleeves of their robes, and seemingly
          "vanish" right before the eyes of the Christian spies.

               The Broomstick is rarely used in the Aridian Tradition, but does
          appear at the "Handfasting" Ceremony, and certain rites of purifica-
          tion. It can also serve as a symbol of the goddess, when turned upside
          down. This is done when there are too few women to take up all of the
          ritual actors needed for the Ceremony. The Skull & Cross bones are
          another ancient tool, rarely used now, but once symbolized the God, in
          the same manner as the Broom was employed for the Goddess. These
          things remain written in the ritual material in order to preserve our
          Heritage (nothing is forgotten, nothing is ever forgotten). When you
          go back far enough into our History, as a Race, you will find Human
          Sacrifice. This was replaced by Animal Sacrifice, which itself was
          later replaced by Plant Sacrifice. However you wish to view
          that, it is simply the story of the Human Race. Remnants of the Plant
          Sacrifice can still be found in such things as the eating of Cakes,
          and drinking of Wine, at the close of Ritual. The Slain God is still
          consumed as this sacred meal to this very day. This is not unlike the
          Christian tradition of the Communion Wafer.

               The written material of La Vecchia is recorded in a Book, which
          we call, THE BOOK OF WAYS. It is divided into three sections: Ways,
          Calls, and Magic. "Ways" contains all of the ritual instructions,
          laws, and Community Rites such as the Blessings of a Child, Marriage
          Rite, Ceremony for the Dead, Rites of Initiation, and so on. "Ways"
          also contains a record of our People, and the teachings concerning our
          practices, as well as material concerning the Goddess and the God.
          "Calls" contains all of the chants, invocations, hand gestures, ritual
          postures, face painting designs of the Clan, and other "secret signs".
          "Magic" contains all of the spells, works for Magic, herbal lore,
          magical correspondences, healing knowledge, potions, recipes for oil
          and incense, and so forth.

               Each initiate is required to copy from the Book of Ways, those
          portions which pertain to her or his degree of Initiation. This is
          overseen by the Initiator, because the Book of Ways is divided up into
          separate Degree Knowledge. In the First Degree, a member will begin to
          acquire their ritual set of tools. The only things which they receive
          at their initiation are a colored length of cord, symbolizing their
          degree, a symbol representing their degree, and the mark of the Clan
          which is painted upon their body. 

               Each degree has a different colored cord, which is linked to the
          Mythos of the Clan. The cord itself, in part, is a remnant of the
          bonds which once held the Sacrificial King, of the Slain God Mythos.
          Each degree also has a hand gesture of identification. There is also a
          hand gesture which identifies you as a witch. These come from the time
          of the Inquisition.

                                        ----------

                            RAMBLINGS ON THE ARIDIAN TRADITION




                                                                            1976

               In the Aridian Tradition, we begin the new year with the ritual
          of Shadowfest (Oct. 31). The calendar which we use today, is off by a
          few days from the old calendar, so I am using the dates most commonly
          associated with the rites of Treguenda. This is the time of Shadows,
          of beginnings lurking in the mists of pro-creation. The wheel of the
          year starts here, and moves on through the remaining seven Treguenda.
          We divide the year up into a period of "rule" by both the High Pries-
          tess and the High Priest, who represent their respective Deity counte-
          rparts. The High Priest "rules" from Oct. 31st until May 1st. Then he
          passes the "power" on to the High Priestess who rules from May 1st
          until Oct. 31st. These periods we call the "God Months" and the
          "Goddess Months". During the God Months we wear hooded robes within
          the Circle. During the Goddess Months we are "naked in our rites".
          Each of the Treguenda are marked by a Myth, which is acted out in
          ritual drama, during the rite. At Shadowfest, the Legend of the
          Descent is performed. This is balanced at the Spring Equinox, when the
          Legend of the Ascent is performed.

               Our Full Moon Ceremonies are the same throughout the year,
          regardless of whether it is a Goddess Month, or a God Month. The only
          difference would be the wearing of a robe, or being nude (or Skyclad
          as Wiccans say), which IS determined by the Season.

               In the Aridian Tradition we perceive the Goddess and the God, to
          be equal (yet different) aspects of the One Great Spirit. We believe
          in Harmony, and do not exalt one above the other.

               We have three stages, or degrees of learning. Each requires the
          mastery of certain aspects of The Old Religion, and the copying of
          material from the Book of Ways. We do not have the Wiccan "year and a
          day" aspect, but watch our initiates, and judge when they are ready to
          advance. An initiate may come forward on their own, and request to be
          considered for advancement, and then will be tested to see if he or
          she has met the conditions of advance-men. We have found that some
          people are ready in a year, and others are not. But, each person is
          given an outline of what they must do to complete their Degree. When
          this is accomplished, then we sit down with them, and make a decision.

                                        ----------

                                      THE BENANDANTI

               There is an interesting book, written by an Italian Professor
          (Medieval Italian History) named Carlo Ginzburg, the title of which is
          NIGHT BATTLES (available in English). Based on official Inquisition
          archives from the 16th & 17th centuries, this is a unique study of an
          isolated Italian peasant culture deeply rooted in early European
          Fertility Cults. It deals with a group of witches who called themsel-
          ves the Benandanti (good walkers). On four ritual occasions of the
          year, they battled with the Malandanti (evil walkers) in a conflict
          over the Crops. This Cult was first discovered by the Church in 1575.
          At first the Benandanti insisted that they went out in the service of
          Christ, but later admitted to being a Witch Cult. One of the Inquisit-
          ors recorded the following "confession": " I am a benandante because I
          go with the others to fight four times a year, that is during the




                                                                            1977

          Ember Days, at night; I go invisibly in spirit and the body remains
          behind; we go forth in the service of Christ, and the witches of the
          devil; we fight each other, we with bundles of fennel and they with
          sorghum stalks...in the fighting that we do, one time we fight over
          the wheat and all the other grains, another time over livestock, and
          at other times over the vineyards. And so, on four occasions we fight
          over all the fruits of the earth and for those things won by the
          Benandanti that year there is abundance".

               It is interesting to note the reference to astral travel and the
          protection (behind the scenes) of the Crops and Livestock.

               In Italy there was a split in the Witch Cult, shortly after the
          Inquisition began. Most witches went "underground" but some decided to
          fight the Christians on their own terms. They invoked the "Devil" of
          the Christians as a power which the Christians seemed to fear. This
          was the origin of the Satanic Cult in Italy. This is why many of the
          symbols, and tools, of Witchcraft and Satanism resemble each other.
          Because the Church was becoming wealthy over owner of land, and many
          peasants were serving as farming labor, the Malandanti chose this as
          their
          battleground. The Benandanti fought to protect the Crops, which was
          the only way peasants had of sustaining themselves.

               If you're interested in this curious sub-cult of Italian Witchcr-
          aft, you might want to check out Ginzburg's NIGHT BATTLES. He also has
          a book out now called ECSTASIES, deciphering the witches sabbat. This
          is an indepth look at the shamanistic roots of Italian Witchcraft.
          Remember though, that the record of these things comes from the
          Inquisition, and you have to be able to look at what they are saying,
          from a pagan's viewpoint (in other words, turn everything around, and
          delete the references to the Devil). 

                                     ----------

                                     THE GOD & GODDESS

               In the Aridian Tradition we have many goddesses and gods, but
          there is a major God and Goddess, who are the central focus of the
          System. La Vecchia is a lunar Cult, and as such it is only natural
          that the Goddess is divided up into four aspects, one for each phase
          of the Moon. Thus we have the Chaste Maiden (new moon), the Temptress-
          /Enchantress (first quarter moon), the Mother (Full Moon) and the
          Crone (last quarter moon). The Dianic Tradition did away with the
          Temptress aspect because of it's association with men, and from this
          arose the Triad aspects of the Goddess, common today among Wiccan
          Systems. The Temptress is simply that stage between Maiden and Mother,
          in which a women becomes aware of her influence over men, and her
          "power" to draw them into acts of pro-creation. Without the Temptress,
          there would be no Mother. The God is also divided into aspects, of
          which there are three. He is the Horned One, the Hooded One, and the
          Old One. These aspects actually preserve the story of the evolution of
          The Old Religion, from the Hunter Gatherer Era into the Agricultural
          Community Era. The Horned One is the Stag God of the Forest. He comes
          from the time of the Hunter. The Hooded One is the Green Man (he who




                                                                            1978

          is hooded-in-the-green). He comes from the time in which Humankind was
          learning to grow crops, and
          came to rely less and less upon wild beasts for food. The Hooded One
          eventually replaced the Horned One, as the symbol of the Slain God.
          Because he came after the Stag God, we say that the Hooded One is the
          son of the Stag God. As Humans matured in their spirituality, they
          eventually came to view the God in a more Human Image, and thus
          emerged the Old One concept (Deity in Human Form). 

               The Stag God is the consort of the Temptress, for he is the base
          sexual nature (among other things). In his domesticated form he is the
          goat (and from this mythos, arose the Christian idea that witches
          copulated with goats) The Hooded One is the Consort of the Mother, as
          he represents the seed, which is planted in the Goddess, and he is the
          ripe pod, bearer of the seeds. The Old One is the consort of the Crone
          (symbols of wisdom and maturity). The Chaste Maiden has no Consort
          (and therefore IS Chaste).

               This is an aspect of the Aridian Tradition which I did not intend
          to go into, when I first decided to post notes. I usually speak of the
          Clan Aspects of the Goddess: Fana, Jana, and Tana. And of the God as :
          Faunus, Janus, and Tanus. These were the names which the Triad Clans
          had chosen as their respective God and Goddess Images, within their
          Mystery Tradition (Earth, Lunar and Stellar). The names which Aradia
          used in the 14th Century were Diana and Dianus. When the Clans were
          forced to scatter during the time of the Inquisition, they chose these
          other names of the Deities who were generally connected with the
          Mystery
          Tradition which the respective Clan was seeking to preserve.

               To further confuse you, it might be of interest to note that, in
          the Aridian Tradition, the waxing Year is represented by the Stag God,
          and the Waning Year is represented by the Wolf God. The Stag god is
          called Cern/Kern (no, not Herne, different Land and different Mythos)
          and the Wolf God is called Lupercus.

               When viewed as a whole, the Tradition appears to be more closely
          linked with Etruscan influences, than with anything else. The Roman
          influence is clearly visible as well. As to Greek influence, there is
          the classical myth of Orestes and Iphigenia. According to this,
          Orestes fled Greece with his sister, after having been accused of the
          murder of a provincial King. Iphigenia had been a Priestess of Ar-
          temis/Diana, and together with Orestes established a Grove at Nemi
          Italy, in honor of the Goddess. Since we know that myths generally
          contain a seed of truth, we must consider a Greek contact, at the very
          least.

               Aradia herself was a Tuscan witch, and brought the Tradition
          south with her, to the Alban Hills region of Nemi. Whether she brought
          it "home" to Nemi, or encountered a kindred Cult worship there, I
          suppose could make an interesting debate. There is nothing in our
          Family Lore to suggest that it came from outside of Italy, however. It
          seems to have always been the belief, in our Tradition, that our roots
          are deeply Tuscan. Legend says that our Clans were once in central and
          southern Italy as well, but had originally come from Northern Italy.




                                                                            1979

               Essentially, from what my own research has brought to light, I
          feel that the strongest current flows back to Etruscan times. For
          example, the oldest name of the Goddess in our Tradition is Uni, and
          the oldest God name is Tagni. These are clearly Etruscan names. Also,
          the Stag God and the Wolf God are central figures in the Aridian
          Tradition and Etruscan vase paintings portray a Goddess holding up a
          Stag and a Wolf, one in each hand. We believe this portrays part of
          our Mythos.

                                        ----------

                                       TANA & TANUS

                       (reprinted from THE BOOK OF THE HOLY STREGA)

               " Tana (Tah-nah) is the sacred name of the Great Goddess, She who
          is all Goddesses. Upon the earth She is known as Fana, in the heavens
          She is Jana (the Moon), and in the Universe She is Tana (containing
          all things). Lakes, hills, streams and beaches are sacred places to
          Tana. Her sacred animals are dogs, owls, and cats. Tana is all that is
          Feminine. She is total Beauty and Love. She is the Divine Lover,
          Enchantress, Temptress, Mother, and Crone. 

               Tanus (Tah-nuss) is the Great God, who is all Gods. On the earth,
          he is Fanus, in the heavens he is Janus (the sun) and in the Universe
          he is Tanus. All mountains are sacred to Him. His sacred animals are
          horses, wolves, woodpeckers, and ravens. Tanus is all that is mas-
          culine. He is Strength and Will. He is the power of Fertility (shared
          with Tana) and the desire behind all of Creation.

               Tana is the balance to Tanus, and He is the balance to her.
          Without Tana, the God would be a judge without compassion. He would be
          stern without understanding. He would control without loving.

               Without Tanus, the Goddess would have compassion without direc-
          tion, understanding without foundation, and love without form.

               The God & Goddess complete each other, and together they are the
          Source of All Things ". 

               These teachings, which appeared in The Book of the Holy Strega,
          are meant to reflect the concept of Deity, as One Source (The Great
          Spirit) separated into masculine and feminine polarities. Each aspect
          is then further broken down into base qualities or aspects (appearing
          as lesser gods and goddesses). To the ancients it made more sense to
          personify the concept of Deity into Beings, similar to Humans, but
          greater in power, and immortal.

                                     ----------

                                HERBS OF ITALIAN WITCHCRAFT

               Though there are many different herbs employed in the religious,
          and magical, aspects of La Vecchia, there are a few which hold special
          importance. These are the herbs called: Rue, Fennel, Pennyroyal, and




                                                                            1980

          Rosemary. There is an old Italian Witch Charm, called the Cimaruta
          (meaning a sprig of rue) which was once worn as a sign of membership
          in the Witch Cult. There is a picture of one in Doreen Valiente's book
          (AN ABC OF WITCHCRAFT & PRESENT). Rue is so deeply connected to
          Witchlore, that it appears in many different aspects of the Tradition.
          It is a healing plant, and a magical plant. Rue bears yellow flowers
          in the shape of a pentagram, against a lush green foliage. It is a
          symbol of the God in the mythos/mysteries and appears in several of
          the Treguenda. Fennel is a plant associated with protection. It's long
          stalks (up to six or seven feet) were used as ritual staffs, at such
          rites as mid-summer, to "fight off" evil and protect the Crops from
          spirits of destruction. In ritual drama, witches would battle evil
          spirits in a war to ensure a bountiful crop. Pennyroyal has been used
          as an herb of initiation, even in the early public Roman Tradition. It
          is one of the ingredients in the oil of Initiation, used in the
          Aridian Tradition. Rosemary was used in the early Marriage Rites, and
          also in the Rites for the Dead. It was associated with Love and with
          Death. It is also used in an oil employed in Pastlife Recall, as
          rosemary is also called the Herb of Memory. Please note that I am
          using the word "was" to denote it's connection with the Past, and not
          to imply that those associations are no longer practiced, because they
          are indeed. 

               Pennyroyal and sage are among your best choices for "purification
          of the spirit", although in some Systems one might suggest Hyssop or
          Angelica. There are several ways to employ pennyroyal and sage, for
          purification. Usually the setting is smoked with a small bundle of
          sage, or you may simply drop some dried sage upon a hot charcoal
          block. The pennyroyal can be used either as a tea, or some leaves can
          be placed in a bowl of hot water, or added to a bath. It is also
          useful when drank with wine. Herbs of the mint family are great herbs
          of purification, for the spirit. 

               Physical purification of the body, is best done with Comfrey and
          Sassafras (avoid long term use of these herbs as a tea, as they can be
          hard on the liver and other organs, if used often). There are many
          other good herbs which serve as tonics and cleansers, and you may want
          to consult a good herbal book. I like A MODERN HERBAL by Mrs. M.
          Grieve and MASTERING HERBALISM by Paul Huson.

               If you want to try the pennyroyal and sage, then use them
          together, that is, at the same setting. Use the sage as a smoke of
          purification (just a few dry leaves at a time). The pennyroyal can be
          added to your bath, as you sit in the hot water, and relax. In this
          case, you would use fresh leaves, cut up into halves (six leaves for
          solar associations, nine leaves for lunar). Or you may simply wish to
          add an extract of pennyroyal to some wine, in a ceremonial setting (in
          which case you would add three drops). The System which you follow
          would, of course, provide the manner in which you would proceed with
          the cleansing, in a "religious" sense. 

                                 Herbs in Magic and Ritual

               Today there are many books which will tell you that if you put a
          sprig of this in your shoe, or a bag of that under your pillow, then




                                                                            1981

          such & such will happen. This is what many popular authors will tell
          you is an herbal spell, but it is actually folk magic/superstition
          (and much of it is nonsense). Herbs work in magic and ritual for a
          variety of reasons, based upon Occult concepts or physical properties. 

               Ancient witches started with the seed and worked with the plant
          as it grew. The plant was established and raised as a type of "famili-
          ar spirit". In the Italian Tradition, there is a teaching that all
          things have within them a "numen". A numen is a consciousness, or
          power, dwelling within an object. You might say that it is the divine
          spark of the Creators within their Creations. Some Systems refer to
          this as "Mana". Numen can be amplified within an object through magic,
          and the numen spirit can be "contacted", and enlisted in the art of
          spell casting, etc. This is why ancient Grimoires were very specific
          concerning the planting and harvesting of herbs, and other plants.

               Once dealt with properly, the power of the numen can be carried
          along in the various parts of the plant. This empowers the herb. The
          ancients also taught that plants were under the power of certain
          planets, and set up a table of correspondences. In the art of magic,
          it is clear that there are energy imprints left within the electromag-
          netic make-up of all living organisms, caused by emanations from the
          Moon, and the planets of our solar system. Some plants such as the
          Sunflower and the Moonflower, were given their associations to their
          respect planetary bodies due to the fact that they physically change
          position, as they "follow" the Sunlight/Moonlight with a turning of
          their flowers.
          Other plants were associated with Venus due to their heart shaped
          leaves; Mars due to their chemical natures (peppers, tobacco, etc),
          and so on. 

               Herbs are also employed for their natural drug properties, in
          magic and ritual. Some cause magical states of consciousness either
          through ingestion or inhalation, and this can aid in the casting or
          spells, or in other works of magic.

               Various herbs were associated with a certain Goddess, God, or
          Spirit. These herbs were then offered up as incense to "attract" them
          to the work at hand. The ancients taught that prayers or requests were
          carried upon the smoke of the incense. So what better way to be
          "heard" by the gods, than to send your words upward upon the scent of
          their favorite plant!

               Plants also became associated with the gods, or with mythic
          heroes/heroines, through their appearance in the Myths. In most cases
          the plant somehow resembled the nature of the Character in the Myth,
          and later came to represent that character in ritual settings. This is
          typical of various grains, evergreens, and so forth. All having
          something of the nature of the Goddess, God, or Spirit concerned.

               There is a book out called CELEBRATING ITALY by Carol Field which
          is actually a cookbook, but contains a lot of info on Seasonal Fes-
          tival meals, and religious associations of various foods. It's a great
          book.




                                                                            1982

               Certain grains appear in various meals, and do have connections
          with old Witch Lore. One of the blessings of the meal at a Treguenda,
          addresses this:

               "Blessings upon this meal, which is as our own body. For
               without this, we ourselves would perish from this world.
               Blessings upon the grain, who as seed went into the earth
               where deep secrets hide. And there did dance with the
               elements, and spring forth as flowered plant, concealing
               secrets strange. When you were in the ear of grain, spirits
               of the field came to cast their light upon you, and aid you
               in your growth....thus through you I shall be touched by
               that same Race, and the mysteries hidden within you, I shall
               obtain, even unto the last of these grains..."

                                        ----------

                                     THE OLD RELIGION

               The Old Religion is a pre-Christian European Religion, which is
          founded upon reverence for Nature, and the worship of Deity through
          ritual observation of the Seasons, and the phases of the Moon. It is
          not a worship of these things, but a worship of Deity through these
          things. It is believed that through a continuous participation in the
          rituals of the year, that a person becomes "attuned" to the energies
          of Nature, and begins to merge with Her (so that Her Ways, become our
          Ways). It is through this attunement, that one gains certain abilit-
          ies, such as Divinatory skills, psychic awareness, and so on. People
          who practice this religion refer to themselves as Witches, Wiccans, or
          Pagans.

               It is through this growing awareness, as one practices the Old
          Ways, that a special rapport begins to develop between the practition-
          er, and his or her own understanding of Deity. For Witches, this Deity
          is conceived of as a Goddess and a God (the Feminine & Masculine
          aspects of the Source of All Things).

               The ritual celebrations consist of 8 yearly Festivals, as well as
          monthly gatherings at the time of the Full Moon. These 8 rituals are
          often referred to as the Wheel of the Year. 

               The purpose of the Religion is to teach the soul how to evolve to
          a higher realm, by revealing the Ways of Nature. Since Nature is a
          reflection of the Spiritual Laws which established it, a study of its
          secrets can enlighten the soul, and thus prepare it for a higher
          existence (freeing it from the cycle of reincarnation). The purpose of
          the Old Religion is also to give due worship to the Great Spirit, to
          ensure the Fertility of the Earth, and to create & maintain Balance
          and Harmony, within the bound Ether of this physical dimension.

               The Old Religion teaches personal power and personal empowerment.
          It also teaches personal responsibility, and reveals that everything
          is connected together. It is like a web, the threads of which are
          joined together. Any vibration causes a reaction, felt by every other
          thread.




                                                                            1983

               It is from this Law of Cause and Effect, Action and Reaction,
          that the code of Ethics for witches arise.

                                        ----------

                                      CODE OF ETHICS

               A Witch lives by a code of ethics which is built upon the Laws of
          Nature. Our behavior is not regulated by a fear of what awaits us in
          the Afterlife, but a respect for what awaits us in this Life. Everyth-
          ing, and everyone, is connected. What we do to one another, and to our
          World, we do to ourselves.

               The Holy Strega spoke of this when she said :

               " Every act which you perform will draw to itself three
               times the nature of the act. Such is the Law. This affects
               not only the acts of each day, but reaches into the Future
               as well. Here the Law establishes those debts which must be
               paid. Therefore, consider well your actions. Nothing escapes
               the Law, nor is hidden from it. The Law does not punish or
               reward. It only returns the intent of each action to its
               origin. If you step off from a high place, you will fall,
               and this is consistent. There is no intent, there is nothing
               good or evil. It may be good to leap upon your enemy from a
               high place, and surprise him, or it may be bad to fall and
               be injured. But the nature of the descent itself is only a
               Law. So too is the nature of the Law of Return".

               This teaching is similar to the Wiccan Rede of "and as it harm
          none, do as thou wilt". The Rede is often misunderstood to mean do
          whatever you want, as long as you don't harm anyone in the meantime.
          This is not what it is addressing. It is addressing the issue that
          each person must seek out their True Will (the Nature of their Higher
          Self). By doing so, one is attuned to the "Spiritual Plan" which has
          been established for them (or by them, depending upon your view). Once
          so attuned, no one can be harmed by your actions, because you are
          following a Spiritual Plan, of which they themselves are also a part.
          This is the understanding of the connectiveness of all things, and of
          the Law of Return (and Intent). We were not meant to simply wander
          about doing whatever seems right, without regard to a goal, and the
          impact of that goal. We have a responsibility to ourselves, and to
          each other.

                    Dear Raven, I agree entirely with your 
                    interpretation of the Witches' Rede. It's a point
                    I have been trying to make in many notes to this
                    board."An it harm none" is simply a warning pref-
                    ace, not a "Thou shalt not," as many seem to in-
                    terpret it. Whereas "Do what you will" is a pos-
                    itive injunction: Thou SHALT do what thou wilt.
                    Some people on the board say we are right to
                    over-emphasize "harming none" because of the many
                    novices who want to cast love or revenge spells
                    and 




                                                                            1984

                    might not understand the concept of True Will. I
                    say that's all the more reason to start them early
                    working on understanding and discovering their
                    True Wills. I've been a Pagan for 20 years, and
                    still can't say I fully understand the concept of
                    True Will. By the way, does your use of the term
                    "True Will" come ultimately from Crowley? Obvious-
                    ly the concept itself pre-dates him by centuries,
                    but what about the actual term?Jana

                    Dear Jana -- I've been thinking about what "do
                    what thou will" really means for some time now.
                    When I first heard the rede I assumed it meant,
                    like a lot of people, that it means do whatever
                    you want as long as it harms none. But after
                    reading your interpretation as "do what thou Will"
                    meaning to follow one's True Will and after other
                    readings that were not necessarily Pagan, I see
                    True Will as meaning to live in tune with one's
                    inner self regardless of what society, parents and
                    religion expects of one. Sort of like "follow your
                    bliss", though that phrase is over worked these
                    days. Discovering one's True Will is difficult
                    because you have to peel through all the layers of
                    socialization. I don't mean that one has to live
                    outside the bounds of society, but one has to go
                    one's own way AND still be a socially responsible
                    person. Another catch phrase is "march to the beat
                    of a different drum". I'm still working this
                    meaning out so these thoughts may not be fully
                    formed yet.    Brenda

                    Dear Jana, Whenever I come across this phrase
                    "True Will", I do think of Crowley. Definitely did
                    when I saw Gardner's use of it (he had a fairly
                    liberal sprinkling of Crowley in his Wicca stew).
                    The term as I use it, does originate with Crowley.
                    It's easier, and everyone is using it, so it's a
                    common point of reference. But the concept is much
                    older than Crowley, of course, and it's not exac-
                    tly the same concept as his. I tend to avoid
                    phrases and terms from my Tradition (for the most
                    part), on this board, because it would take up too
                    much time and space, just getting it all clear.
                    Would much rather spend the time getting the info
                    out, and trying to preserve some of the Old Teach-
                    ings. I feel a bit like Johnny Appleseed.....
                    Blessings to you - Raven

                                        ----------

                                   NATURE AS THE TEACHER

               Nature is considered to be the Great Teacher. The Ancients taught
          that the "Creators" placed into the fabric of Creation, a reflection




                                                                            1985

          of that which created it. Therefore, the laws of Nature are reflec-
          tions of Divine Laws or Principles, which operate in a dimension
          behind and above those of physical Nature. Thus, the Ancients coined
          the phrase "as above, so below". This means that that which is below,
          is (in essence) like that which is above.

               Studying the Ways of Nature gives us a glimpse (crude though it
          may be) of the Divine Ways, and from these we see the returning of the
          Seasons (reincarnation) and the laws of Cause & Effect (Karma) con-
          cerning the use (and misuse) of the Earth's land, air, resources, and
          living creatures. The ways of the "Gods" are imprinted upon the Ways
          of Nature. Understanding Nature, allows one to begin to understand the
          Creators.

               One of the reasons for the Seasonal Rituals is to saturate us,
          and harmonize us, with the focused Essence of Nature at these appoin-
          ted times. Properly cast ritual circles serve to attract and condense
          these energies, so that we are "bathed" in them. The more that we
          gather at these times of Nature's energy flow, the more we become like
          Nature, and when we become more like "Her", it is easier to understand
          "Her", and "Her " Ways.

               This is why the Ways of the Old Religion are fashioned according
          to the Ways of Nature. Everything from the ritual circle construction,
          to the way we move within it, to the way in which we create magic
          (cast spells, etc) are all modelled after the principles of Nature.
          This is where the term Occult Sciences comes from. It is not hocus-po-
          cus, it is Metaphysical Science.

               This is why it is also quite difficult to simply make something
          up, and call it a Tradition (although this is exactly what many people
          do).

                                        ----------

                                     THE ART OF MAGIC

               One of the major attractions to Witchcraft, for the beginner, is
          often the practice of Magic. Just as there are many misconceptions
          about Witchcraft, there are also many concerning the art of Magic (or
          Magic itself). True magic is the ability to bring about the manifesta-
          tion of personal (or Group) desire. This is accomplished by ones
          ability to collect, focus, and direct enough "raw" energy with which
          to create the desired manifestation. There are many different ways of
          working magic, and many different aspects of magic. Basically speak-
          ing, however, most types of magic will fall into one of two methods,
          and these are called "raised" or "drawn". Raised energy, is that which
          emanates from the body and/or mental sphere, of the person. Drawn
          energy is that which is attracted in from other Realms by ritual
          means. This includes workings which involve gods and/or spirits. Magic
          may also fall into the realms of "black magic" which is negative, and
          "white magic" which is positive. There is also a type referred to as
          "Gray Magic" which is a blend of the two. Witches understand the laws
          of Nature and of Karma, and therefore do not practice black magic. It
          is an old Teaching that the type of energy which we send out, will




                                                                            1986

          come back upon us "times three". So there is a need for clear thinking
          when it comes to employing a work of Magic. Many people think that
          Magic has no basis in scientific fact. This is not correct, for there
          are physical reasons why magic does indeed "work". These reasons are
          based upon energy fields and various currents existing around the
          Earth. Energy currents are caused by the rotation of the Earth, and
          the gravitational forces of the Sun and the Moon, and other celestial
          bodies. The actual spinning of the Earth creates electrical magnetic
          currents within our bound Atmosphere. As the Earth moves around the
          Sun, stress is created on the earth by the sun's gravity. This stress
          causes vibrational currents in our atmosphere as well. Positive cur-
          rents flow from east to west across our planet. There are also seas-
          onal tides which are based on fluctuations of the electrical magnetic
          current around the earth, in accordance with the position of the Sun
          and the Earth. Positive (electrical) Tides flow from late March to
          late September. Negative (magnetic) Tides flow from late September to
          late March. The Religious Festivals of The Old Religion mark the peak
          times of each of these Currents.

               Generally we can say that Magic is really a matter of Vibrational
          cause and effect. Essentially, we "disturb" the bound Ether of our
          Planet, and certain things result. It is the art of Magic to "impreg-
          nate" the Ether with our formed desires, and then to direct them to
          manifest. The major difference is whether the ripple is sent out or
          brought down. Magic which deals with the invocations of spirits and/or
          deities incorporates the vibrations theory, as a catalyst. The forces
          behind Magic are real, being both natural and supernatural. It is the
          art of getting these forces to work for you, and not against you, that
          is the Art of Magic.

               Ritual magic works on the basis of attracting sympathetic ener-
          gies by means of words (which are vibrations, as addressed in note
          #1), gestures, and dramatic portrayals; the theory being that the
          combination of these factors directed by the personal or group "Will",
          and boosted by the need/desire, will attract sympathetic energies
          which will cause a "ripple" in the necessary Plane, resulting in
          Manifestation. Everything which is now a physically created object,
          was once only a concept. For example, the computer that you are using
          to access this note, was once merely a visualized image in someone's
          mind. They had to mentally "form the thought" which was to become your
          computer. Once visualized, they could then proceed to take the steps
          necessary to cause their "Thought-form" to become a physical object.
          This is essentially the formula for Magic. The tools and clothing (or
          lack thereof) used in a ritual setting, serve to trigger or stimulate
          the participants so that the necessary energies can be raised. The
          tools which are used in a ritual also act as extensions of the ritual-
          ist's "Will Power" and Mental/Psychic abilities. Everything placed
          into a magical operation, serves to gradually induce a change in
          Consciousness, within the person, or persons, involved in its perfor-
          mance. Candles, robes, chanting, and the actual setting up of the
          altar & casting of the circle, all contribute to this evolution of
          Consciousness, from mundane to magical. This is also one of the reas-
          ons for choosing a "Craft" name. This allows a person to become some-
          thing a bit beyond who they usually are. Plain ol' Suzie Q. may not be




                                                                            1987

          able to perform magic, but once within the ritual circle, Ladyhawke
          certainly can...

                                     ----------

                                    THE ETHERIC WORLDS

               Aradia originally taught the concept of four "worlds" or Realms
          of Existence. These were the Physical, Lunar, Solar and Stellar.
          According to her Teachings, the Physical World was the dwelling place
          of those spirits/souls who were not prepared to dwell within the
          Higher Realms. The Lunar World was connected to the Physical, and was
          a temporary dwelling place which served to revitalize the soul between
          incarnations. It is interesting to note, that the old legends say that
          the light of the moon grows as it receives those souls who are depar-
          ting the physical life (until it is full) and then the light wanes as
          those souls reincarnate.

               The Solar World served to also revitalize the soul, but in add-
          ition it "forged" a new body for the soul to inhabit. Then the soul
          could enter into the Higher Realms and abide there. The Stellar World
          was considered the Final Realm where the soul would come to dwell.
          This was the "original" Realm from whence we had first come (according
          to her Teachings).

               Through the functions of these Four Worlds, the souls "work their
          way" up through various levels, as they evolve. In each World a type
          of body is required, through which the soul can be animated and per-
          form the tasks which are necessary to that realm of existence (thus a
          physical body for the Physical Plane, an astral body for the Lunar
          Plane, and so on).

                                     ----------

                                    DEATH AND THE SOUL

               According to the old Teachings, the physical body is merely a
          vehicle, or vessel, which the soul employs to experience the Physical
          Existence. In some respects, the body may be thought of as a "garment"
          which the soul wears during its "lifetime" upon the Physical Dimen-
          sion. In time it wears out, or is damaged beyond repair, and can no
          longer serve its function. The soul will then pass through the "death"
          experience, and be freed from the physical vessel, which once "housed"
          it.

               The Teachings tell us that the soul remains near the body for
          three days, as the astral cord gradually dissolves. This "cord" is an
          energy link, between the soul and the body (more about this in the
          next note). In the case of cremation, the soul is freed almost im-
          mediately. 

               According to the old Teachings, the soul will then be drawn to
          that Realm of Existence which is most Harmonious to its general vibra-
          tion (which is the tonal, or vibration, resonating from the sum of all
          the experiences through which it has passed).




                                                                            1988

               It is from here, that the Mythos of the Summerland (or Luna, as
          it is called in the Aridian Tradition) begins.

                                        ----------

                                      THE ASTRAL BODY

               Aradia taught that the soul, which dwells within our physical
          body, has a body of "light" called a spirit body (commonly called an
          astral body today). The soul can leave the physical body by employing
          this body of light, and does so every evening, while a person's physi-
          cal body is asleep. Sometimes a soul will only journey out into the
          Dream Worlds, and sometimes it will travel out into the Astral Worlds.
          The soul requires nourishment for its body of light, just as the
          physical body does, and it is through contact with these other Realms,
          that the astral body is maintained.

               The Teachings tell us that the astral body is connected to the
          physical body by a "silver cord" of etheric material. This cord will
          always draw the soul back to the physical body, as long as it remains
          intact. Once the silver cord is broken, the soul is freed from the
          physical body, and cannot dwell within it any longer.

               The astral body is a duplicate of the physical body, which the
          soul is using in the Physical Dimension. It is this spirit body which
          we see in dreams, and in hauntings, and so on. Some Occultists believe
          that this astral body is what Jesus was using when he walked upon the
          water, was resurrected, and so forth.

               The consciousness of the personality (you or me) dwelling within
          the physical body, can be transferred into the astral body, and ex-
          perience these other Realms, just as we do this Physical Dimension. It
          is similar to dreaming, except that we are in control of our own
          actions, and can direct our activities.

               During the time of the Inquisition, it was extremely dangerous
          for witches to gather for their Festivals. So the Priestesses and
          Priests, of the Old Religion, developed an ointment commonly referred
          to as "Flying Ointment". It contained many Alkaloid ingredients such
          as belladonna, and could "force" an inexperienced witch out of his or
          her physical body, thus causing astral projection of the spirit body,
          to take place. The Elders of the Coven would then "escort" the neo-
          phytes to the "Sabbat". Because of the nature of both the ointment,
          and the astral dimension, many wild and preposterous stories were
          recalled by the new witches, of what had taken place at the Sabbat (if
          you've ever been so "out of it" that your friends had to tell you what
          you did at a party, the next day, you can probably relate to what I'm
          getting at here). This came up from time to time, during the witch
          trials. The fact that the Inquisitors were not above fabricating a
          "confession" does not help us sort out the truth of these times,
          anyway. Therefore, it is hard to say how much was because of the
          belladonna, and how much was because of the Inquisitors.

                    FROM: ANN MAGILL 




                                                                            1989

                    I had read about the Body of Light before, but
                    this is the clearest explanation yet. Is so called
                    'lucid dreaming' a type of astral projection, or
                    is it somewhere in between?

                    FROM: RAVEN GRIMASSI 
                    Yes, the Dream World is part of the astral projec-
                    tion experience. Conscious dreaming (dream con-
                    trol) is part of our training in the Aridian
                    Tradition. Many people experience dreams of fly-
                    ing, or dreams which seem quite real, and these
                    are astral-like experiences. I teach that the
                    Dream World is like a doorway, or portal, to the
                    Astral Realm. I first teach students to become
                    conscious that they are dreaming, and then to take
                    control of the dream. Next they move up to prog-
                    ramming the dream (which is great fun). Once they
                    can become Conscious in a dream, and alter the
                    dream as they desire, then they are ready to move
                    out into the Astral Dimensions. In this way, they
                    have some experience with how the astral plane
                    "works", and how to cope/behave while exploring
                    this other Realm.
                    This was used a great deal during the time of the
                    Inquisition, as I mentioned in an earlier note. It
                    is still a very important technique. I do not
                    encourage people to simply buy a book on Astral
                    Projection and go "popping out" into the unknown.
                    If I'm taking a trip to another Country, I want to
                    know the customs and laws of that Country (how
                    things work there) before I simply hop on a Plane
                    and go rushing off into the unknown (not very
                    adventurous for an Aries, am I ?).


                    FROM: ANN MAGILL
                    I seem to remember reading in THE GREAT COSMIC
                    GODDESS that one of the 'crimes' witches were
                    accused of during the Inquisition was dreaming ...
                    Maybe that is one of the reasons that dreams are
                    devalued in modern western culture. I think it is
                    a great injustice when parents tell their chil-
                    dren: "Don't worry. It wasn't real--it was only a
                    dream." It was a real dream, and taught about real
                    problems. To deny it is to deny the child the
                    reality of his or her existence.

                                     ----------

                                   LUNA, THE SUMMERLAND

               It was an ancient belief that the Moon was the dwelling place of
          those souls who had passed from the physical life. Old myths speak of
          the God, as the Sun, crossing the sky each day and gathering the souls
          of all who had died during the night. He would then carry them off to




                                                                            1990

          the West, and down into the Underworld. Here they were presented to
          the Goddess (remember, the moon sets in the west too) who then carried
          them off to the Afterlife World. Aradia called this Realm, Luna.
          Today, many Wiccans refer to this concept as the Summerland.

               Luna is a "place" in which the soul is renewed and revital-ized.
          It can then become prepared for its next incarnation, or in some
          cases, for its next "move" up into the Higher Dimensions (when it no
          longer requires the need for the physical dimension experiences). The
          Moon is connected to the cycles of Fertility, the Tides, and to menst-
          ruation. It is not difficult to see why the ancients then linked the
          Moon to the cycles of Death and rebirth.

               Old legends spoke of the Moon receiving souls from the physical
          life, and that the light of the moon swelled with the collective light
          of their spirit bodies. As the souls returned back into the World, the
          light of the Moon began to wane.

               The old teachings say that in Luna, there is communion with those
          who have gone before us, and that "plans" are made to be reborn among
          those who we knew before. In a way this also addresses the issue of
          "Karmic" links and connections.

               The "portal" to the Realm beyond Life, stands at the Western
          Quarter. This association was established due to the fact that the Sun
          and the Moon "disappear" in the West, just as we too, in our time,
          disappear. The association of a body of Light and the Soul, also seem
          to have originated with this concept, and the non-physical (yet phy-
          sical) properties of the Sun and the Moon, as "understood" by the
          Ancient Peoples.

               The beliefs of a People, have a powerful impact upon the Astral
          material, of the Astral Dimension. Within the Astral Plane, thoughts
          ARE things. So, it is here that the Summerland, or Luna, exists.

                                        ----------

                                   THE WHEEL OF THE YEAR

               The first thing to note here is that the calendar which you and I
          use today, is off by several days from the old calendar. Therefore the
          dates which I am using here are those dates which are commonly as-
          sociated with the Rites of the year, among Witches, Neo-Wiccans, and
          Pagans in this current Age. 

               The Aridian Year begins on October 31st and is marked by the
          Treguenda (Sabbat) known as Shadowfest. In our Mythos this is the time
          of Shadows, the time of pro-Creation. Hidden within the mists of the
          Realm of Shadows are the God & Goddess, joining together in a Divine
          act of pro-Creation, through which All Things shall come to be. From
          this Season forward until Spring, the God rules the Year. As his
          representative, the High Priest is given charge and bears the respon-
          sibility for organizing the rituals and overseeing the training of new
          Initiates. During this Season all Initiates are robed within the
          ritual circle, as a symbol of the time of Shadows. On May 1st (Tana's




                                                                            1991

          Day) the rule of the Year is passed to the Goddess, through her repre-
          sentative the High Priestess. She will then be given charge over the
          Year, until Shadowfest, when the reign is passed once again. During
          Her Season all Initiates are nude within the ritual circle. This is a
          symbol of their Freedom from Slavery, and of the openness of this time
          of the year. All things are springing forth in Nature, and revealing
          their natural beauty. Slavery can come in many forms. Some people are
          slaves to Judaic-Christian morality, and though professing to be
          Pagan, still hold to the morality of Christianity, and to their in-
          hibitions which rob them of personal empowerment. 

               Following Shadowfest, the year turns to the rite of the Winter
          Solstice. Here the Goddess gives birth to that which issues forth from
          the Union of the God & Goddess in the time of Shadows. A new light is
          born on the Winter Solstice, which will save the World from what seems
          to be an ever encroaching Darkness (Winter).

               The next rite is called Lupercus, and in our Mythos this is the
          time of puberty for the newborn God. It is a time of purification, and
          is associated with bonfires and torches. Remnants of the ancient Roman
          Lupercalia can still be seen in this Rite today.

               Following Lupercus is the Spring Equinox. This is the time when
          the Goddess journeys from the Realm of Shadows into the World of
          Light. The Legend of the Ascent is read and a Mystery Play is per-
          formed during the reading. The seeds which will be planted are bles-
          sed, as is the earth itself. 

               Next in order is Tana's Day, which is observed on May 1st. This
          ritual marks the Courtship of the Goddess and the God. Here the God
          passes his Reign to the Goddess, in a Drama enacted by the High Pries-
          tess & High Priest. It is a ritual of the Celebration of Life and
          Fertility. Tana's Day is followed by the Summer Solstice, which is a
          time of magic and renewal. Energy is raised to cleanse and renew the
          Earth, and to banish evil and negativity from the Community (and the
          World). After the Summer Solstice comes Cornucopia, which is a Celebr-
          ation of the coming Harvest, and a time of Plenty.

               Following the Rite of Cornucopia, comes the Autumn Equinox. This
          is the time in which the God is slain, and enters into the Afterworld.
          The Goddess journeys there also to find her lost love, and this is
          enacted in a Drama Play held during the ritual, in which the Legend of
          the Descent is read (just as was done with the Legend of the Ascent in
          the Spring Equinox). The wheel of the year has then turned completely,
          as the Season then leads back into Shadowfest, on October 31st. Here
          the God and Goddess unite once again, and the Cycle begins anew.

               The year is also divided up into the times of Waxing and Waning.
          The Waxing Year is associated with the Stag God, and the Waning Year
          is associated with the Wolf God. The common image of the Goat God, is
          merely a domesticated version of the Stag God of the Forest. As Human-
          kind began farming, the domesticated animals became more important
          than the once hunted animals, and the symbolism began to change. Pan
          (or Faunus) is simply the Stag God as seen by an Agricultural Com-




                                                                            1992

          munity which valued domesticated animals more than wild animals of the
          Forest.

               The Winter months brought on the wolves who preyed upon both
          domesticated and wild animals. They were seen as symbols of the power
          of Winter. Their connection with the Stag God of the Forest (the
          Hunted & the Hunter) lay deep in the memories of early Humankind. Thus
          the Wolf God came to symbolize the Waning Year and the Stag God came
          to symbolize the Waxing Year. This is 
          symbolized by the phenomenon of the cycle of regeneration and growth
          of the stag's antlers. 

               The Stag and the Wolf (as deities) go back to the days of Anti-
          quity, in Witchcraft. An early Etruscan painting, found upon a vase,
          depicts a Goddess holding up a Stag and a Wolf, one in each hand. This
          is no surprise, for Italian Witchcraft originates from Tuscany which
          is where the Etruscan Civilization once stood.

               Under ideal circumstances we Celebrate the Equinoxes and Solstic-
          es on the exact days on which they occur. Then we calculate the mid-p-
          oint dates between the Equinoxes and Solstices, and establish the
          dates for the other 4 Celebrations accordingly. When these times do
          not work out then we may elect to Celebrate on the popular Wiccan
          dates, if those times fall better in the week. Again, this becomes a
          practical adaptation for our modern Lifestyle. Our goal, of course, is
          to adhere to the Old Ways whenever possible.

                                        ----------

                                     SETTING THE ALTAR

               In the Aridian Tradition every aspect of our ritual work is based
          upon our Mythos. This includes the way in which we set up our ritual
          circles, and prepare our altar. I thought that I might share this with
          you, and hope that you may find it of some interest.

               The original altars were round, being usually a tree stump or a
          large rock. Today many of us use a small table. I have a large wooden
          spool, used by Utility companies for wrapping cables and lines. The
          set up begins by placing a black altar cloth over the altar. This
          represents the "first movement" within Procreation, towards that which
          came to be. Next we place the Spirit Bowl on the center of the altar.
          This represents the Divine Nature, which was present at the Center of
          Creation. Then we place two altar candles upon the altar, one to the
          left symbolizing the Goddess and one to the right symbolizing the God.
          These represent Their presence, as They oversee Creation. Next we
          place the Elemental Bowls, in a pattern which encircles the Spirit
          Bowl. The Earth Bowl is to the North, Air Bowl to the East, Fire Bowl
          to the South, and Water Bowl to the West. The altar itself is set in
          an orientation to true North. The ritual circle is always entered, and
          left by, the North-East "doorway". The setting of these bowls symbol-
          ize the coming together of the Elements themselves, in their part in
          the Creation. We begin with the Air Bowl, and move clockwise. The
          Earth Bowl is placed last. After the bowls have been placed, we lay




                                                                            1993

          out the rituals tools and mundane tools. Each tool is set near the
          Elemental bowl to which its nature is associated.

               At this point, the Spirit bowl is filled with the sacred liquid
          (which burns a blue flame), and the ritual circle would then be cast.

               The spool is a private altar and it is outside underneath my
               Mulberry Tree. It is too heavy to transport for any of our
               gatherings, so we employ an altar that one of our initiates
               made, when we meet for Treguenda, etc.
               The elemental bowls are traditionally ceramic. Some of our
               initiates have gone down to a Restaurant Supply Shop, and
               bought Japanese tea cups for their elemental bowls. For the
               Spirit bowl they bought metal ice cream dishes there, and
               they work quite nicely. Our Spirit bowls are about the size
               of a hand, and approximately 3 or 4 inches deep.
               Regarding a permanent altar, most of us keep a shelf with a
               God and Goddess Statue on it, along with a small bud vase,
               incense holder, and a votive candle. Our old temple setting
               for one of our Groves had a permanent circle (a rope circle
               fastened to the floor) and a standing altar. But even with
               this, the altar must be set up as I stated in the first
               note, because the placement of those items is part of each
               ritual. So, the altar itself is simply a support for those
               items, which through their role in the Mythic Drama (the
               placement) make it a Sacred Space. The permanent altar which
               I described as the "shelf style", is more of a devotional
               altar as opposed to a ritual altar.

                    Dear Raven, The shelf altar you describe would be
                    considered more of a shrine than an altar, right?
                    Most people, including me, combine the two func-
                    tions in a personal altar. I have a devotional
                    display which I keep on my altar all the time; I
                    simply change the arrangement somewhat when I want
                    to do a ritual. It has the advantage of focusing
                    all my spiritual energy on one altar, while the
                    Aridian system has the advantage of making the
                    setting of the altar an integral part of the
                    creation of magical space within the circle. Just
                    this week I got a new goddess-figure for my al-
                    tar/shrine: a museum replica of the famous Minoan
                    Snake Goddess. I got out all my sea shells to go
                    on the altar with her.   Jana of the Sea

                                        ----------

                                 THE ARIDIAN RITUAL CIRCLE

               In the days of old, our ritual circles were outdoor circles large
          enough to comfortably contain a small group of worshippers. The old
          manner of setting the circle was set forth in our Book of Ways. Here
          it says that the ritual circle must be set near running water, and
          placed before a tree (or group of trees). The tree must be a "Mother
          Tree", and cannot be twisted or deformed in any way. A Mother Tree is




                                                                            1994

          any tree which is full and round (a Father Tree is tall and narrow by
          comparison, like a Pine for example). Most fruit bearing trees are
          called Mother Trees, along with others such as an Oak Tree.

               A wooden stake was then placed into the ground (marking the
          center of the circle) to which a length of cord was attached. An
          initiate would take hold of the cord and pace off nine steps. Another
          initiate would hold the stake as the other then attached the free end
          to a staff. Pulling against the staked cord, this person would then
          trace a circle into the soil, moving clockwise around the initiate in
          the center (who was turning the stake so as not to allow the cord to
          wrap around it). Thus the circle, once traced out, was nine paces in
          any direction from the center.

               Torches were set just within the circle, at each of the direc-
          tional quarters. An altar was then placed exactly where the stake had
          been placed. Stones were set around the traced out line, to clearly
          mark the circle. Entrance to the ritual circle was only allowed at the
          North-East quarter (the same being true of any exit from the circle).

               Once properly established, the circle was then "cast" through the
          traditional ritual method of the circle trod, complete with invoca-
          tional calls, gestures, and so forth. Prior to casting the circle, the
          area was blessed and ritually cleansed, as were all of the initiates.

               Today we still comply with these requirements. It is easy even
          indoors, for most homes have a tree or two in the yard and the house
          is equipped with plumbing (running water). There are magical reasons
          why a tree had to be present, and why the circle had to be near run-
          ning water. The Book of Ways goes into detail about how they are
          employed, once magic has been performed within the circle. 

               Other aspects have been added to our Ritual Circle over time, and
          we do a bit more today, than did our Ancestors (but we DO NOT do any
          less). We must honor the Old Ways, and adhere to them, not leaving
          anything out. We may add to them, but we cannot subtract. There are
          times in which we have to be creative though (as when nine paces will
          take you through the Livingroom wall) <G> .

               It is the intent (or reason) which must be honored, and we do not
          allow ourselves to become slaves to the "Letter of the Law". So we
          adapt as necessary for practicing in the setting available. The ritual
          text, however, cannot be deleted.

                    FROM: B MACCARILLO JR
                    What, pray tell, was the Book of Ways? This IS
                    different since most traditions were passed down
                    orally.

                    Dear Westwind, The Book of Ways is similar to what
                    Wiccans call a Book of Shadows. In my Tradition
                    there is a runic script which has been passed down
                    through the Generations. Oral teachings are also a
                    part of the Tradition, but the majority of our
                    material is written. This is one reason why the




                                                                            1995

                    Teachings remained intact through the Dark Ages,
                    when only Nobility or those of the Church were
                    taught to read and to write. This runic script was
                    passed on through the bloodlines, and it is be-
                    cause of this that we have The Book of Ways today.
                    Oral Teachings are very frail, and it is all too
                    easy to find them changed a bit through the Ages.
                    The script that we use resembles Etruscan, but is
                    still slightly different. Some people see a resem-
                    blance to Enochian Script, but I find very little
                    there myself.  Blessings, Raven

                    The Book of Ways is not a published book, but
                    rather a text which is copied by Initiates of our
                    Tradition. It is hand written, and hand copied.
                    The material in the Book of Ways has been handed
                    down over Generations. Once a person is initiated
                    into our Ways, their Initiator will sit down with
                    them, and oversee the copying of the Book. The
                    Book of Ways is divided into 3 sections: Ways,
                    Calls, and Influences. "Ways" contains all of the
                    rituals, Initiation rites, Community Rites, Myths,
                    and Lore. "Calls" contains all of the chants,
                    ritual gestures, ritual postures, invocations, and
                    symbols. "Influences" contains all of the magical
                    knowledge, herbal knowledge, magical correspon-
                    dences, spells, formulas for oils & potions, and
                    so on.

                    I'm glad you spoke about runes because I'd won-
                    dered how the heck Viking writing got into the
                    Aridian system, but figured that those old war-
                    riors DID get around! Seriously, are these runes
                    part of the secret part of the tradition, or are
                    they open? If so, have they been published in
                    Raven's Call? I'm curious to see them, as you
                    probably have guessed. At any rate, it seems
                    foolish to be inscribing Northern European runes
                    on personal objects when that isn't the tradition
                    which I'm moving towards. Any ideas? SeraLuna

                    Dear SeraLuna, We do not use Germanic runes in our
                    Tradition, and I assume that the confusion here
                    comes from the runes on our Raven's Call Logo ? In
                    our Tradition we have a runic alphabet which is
                    very much like Etruscan (but not quite). We also
                    have another set of runes which are for divin-
                    ation. Neither of these have been revealed to the
                    Public at this time. The divination runes we do
                    intend to make available to the Public. I still
                    have not decided about the alphabet runes.
                    We used the Germanic runes on our Logo because
                    they have a general appeal in the Craft Community.
                         Blessings, Raven




                                                                            1996

                    Dear Raven, I have read something of the history
                    of Germanic runes. Etruscan writing is believed by
                    some scholars to be one of the sources of Germanic
                    runes. It was not that far for wandering Germanic
                    tribes to travel to northern Italy. Certainly some
                    Germanic runes derive from the Latin alphabet.
                    Jana

                    Dear Jana, Thanks, I had not heard of that theory.
                    I knew that the Celts had invaded Italy (circa 390
                    B.C.), and had a brief stay before the Roman
                    Legions drove them out. The Germanic tribes had
                    come much later, I had thought, sometime around
                    161 A.D. ? The Etruscans were defeated by the
                    Romans in the later part of the 300's B.C., and by
                    200 B.C. they were fully absorbed by the Roman
                    Empire.   Blessings, Raven

                    Dear Raven, The book in which I read it was from
                    the University of Washington graduate library, so
                    I can't check the details now. It was a substan-
                    tial scholarly study of runes, not some New Age
                    quickie book. Of course there are many theories on
                    the roots of Germanic runes; the Etruscan/Latin
                    origin in only one, but a strong one.   Jana

                                        ----------

                                       THE NANTA BAG

               In our Tradition we have a "spirit pouch", which I would like to
          share with you. In it's present form it is said to come from 14th
          Century Italy, during the time of Aradia. The wearing of such a pouch,
          however, certainly goes much back in Human history. The purpose of the
          pouch is to keep one in harmony with Nature and the Spirit World. It
          also serves as a "portable altar" for practicing the Craft. It is said
          that these type of pouches were carried by the followers of Aradia,
          during the time of "Wandering".

               The pouch is usually about the size of the average paperback
          book. In it are placed the following objects: 
                    a large sewing needle
                    a thimble
                    a coin (with a pentagram etched on it)
                    a small twig

               This first group of items serves as miniature ritual tools. The
          needle is the Athame, the thimble is the Chalice, the coin is the
          Pentacle, and the twig is the Wand. To these items are also added:
                    a shell (to represent the Goddess)
                    a piece of antler horn (to represent the God)
                    two small candles (for altar candles)
                    ground herbs (for incense)
                    a portion of salt (for purification)
                    a small vessel of anointing oil




                                                                            1997

                    a measure of cord (9 feet)
                    a small finger bowl (for the spirit flame)

               Finally the pouch is completed with the addition of these items:
                    a small stone, smooth and rounded (to represent Earth)
                    a small feather (to represent the element of Air)
                    a small portion of ash (to represent the Fire Element)
                    a small vessel of pure water (representing same)
          
               The principle of Contagion Magic was the foundation for empower-
          ing the pouch. Basically this means that objects absorb power and have
          an energy field around them (their "numen' or "mana"). When one object
          is placed with another, then these objects are joined and influence
          one another. The Nanta Bag in turn, has a contagion influence upon the
          person who carries it (in direction proportion to those items inside
          the pouch). This bag is usually carried by a Priestess or a Priest of
          The Old Religion. With it they can bless, consecrate, heal, and work
          magic and rituals. In the Aridian Tradition we also place any power
          objects which we collect from time to time. Gifts of a crystal or
          other small objects, from people whose power we respect are also
          placed in the bag. Thus the bag begins to take on a great deal of
          Numen or Mana.

               Originally, of course, these pouches were made from animal skins.
          Some were Deerskin and some were Wolfskin. The Book of Ways does not
          specify any type of material. Most of our Initiates use a cotton or
          silk material. The colors do vary, and again the Book of Ways does not
          specify. I have some Initiates who use a leather fannypack. These are
          practical and can be easily worn in public, without anyone giving you
          the evil-eye. Synthetic materials would, of course, be inappropriate.

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

                                    USING THE NANTA BAG

               Once completed, as outlined in the previous note, the Nanta is
          ready to be consecrated. Begin by presenting the pouch (filled with
          the objects) to the four quarters, saying "Blessed be by the spirits
          of the East", and continuing with the spirits of the South, West, and
          North. Next bless the pouch by touching it to each of the elements
          (using the elemental bowls as mentioned in my first note). Always
          begin with the East/Air element. A gesture of power is then made over
          the pouch, or you can trace a crescent or pentagram on it. Once com-
          pleted, say these words over the bag:

               "O'Great Nanta,
               bless and empower this pouch
               and all within it,
               making it a bridge to Power.
               I am linked to Thee
               and thou art linked to Nature.
               We are One from three.
               We are the Triangle manifest.
               In the names of Diana and Dianus,
               so be it done"




                                                                            1998

               When using the pouch, the bag itself serves as the altar, upon
          which the objects inside may be placed. Feel free to add other objects
          to the bag, which you may find useful. Some of our initiates do have
          rather large Nanta bags! The Nanta Bag is a very useful tool which
          allows you to have access to complete set of rituals tools at any
          time. Our Priests and Priestesses carry them either on their person,
          or in their cars, etc. Once we were driving along and saw a dog get
          hit by a car. We all jumped out and grabbed a Nanta Bag. As the dog
          was dying we blessed it with an oil, and performed a simple ritual for
          it's spirit to pass in peace. The look on the faces of the bystanders
          was truly priceless!

                    Dear Raven, What does Nanta mean? From the 
                    verse you quoted it appears to be the name of a
                    spirit or deity.   Jana

                    FROM: RAVEN GRIMASSI 
                    "Nanta" is a powerful spirit, associated with the
                    Earth and with Nature (as a Whole). It is con-
                    sidered a "name of Power". It is not an Italian
                    word, and it's origin most likely is even pre-Etr-
                    uscan.

                    Dear SeraLuna, Many antique stores seem to have a
                    set of antlers laying around, you may want to try
                    that. There are other representations of the "God
                    Energy" which you could use,if you desire. These
                    are: acorns, pine cones, oak, evergreen needles,
                    etc. BTW if you are trying to put a bag together
                    you might be interested in contacting a coin
                    dealer. The Moroccan coins have a pentacle on
                    their face. Some of the coins have a wreath design
                    around the pentacle. Many of us use these coins
                    for our Nanta bags. Also, the Moroccan flag has a
                    pentacle on it (solid red field with a green
                    interlaced pentacle) and some initiates use the
                    small flags as altar cloths for their Nanta bags.
                    What is this younger Generation coming to !?
                    <BG>.     Blessings,     Raven

               Response to a later inquiry about the Nanta Bag:
                    Well, I was unable to find my original note so I'll
               just wing it.  The Nanta Bag originates from 14th Century
               Italy and was used by the wandering priestesses & priests of
               The Old Religion. With the contents of this bag they were
               able to have access to a complete set of ritual tools and an
               altar upon which to perform their works.  The items within
               the bag were minature tools: a sewing needle for an athame,
               a thimble for the chalice, a small twig for a wand, and a
               coin with a star etched upon it for a pentacle.  The bag
               itself became the altar upon which the tools were placed. In
               the bag there were also small candles, a length of cord for
               marking the circle, small symbolic items to represent the
               Goddess and the God (such as a shell for the Lady and a
               piece of horn for the Lord), and items to represent the four




                                                                            1999

               elements (such as a pebble for earth, a feather for air,
               ashes for fire, and a water representation).  Objects of
               personal power were also placed within the bag.  If someone
               whose power you respected gave you a small object then this
               would be kept in the bag as well.  Once completed the Nanta
               Bag served to connect one with the forces of Nature, and
               kept the person within the flow of power.  This is why in
               the Aridian Tradition we call non-initiates "outdwellers"
               because they live outside of the ways of Nature (they live
               in the "Outworld").
                    When all of the items have been collected the bag is
               blessed in the names of the God & Goddess. Then words such
               as the following are said over the bag:
                          "O'Great Nanta,
                          be thou a natural focus
                          and a bridge to power.
                          I am linked to Thee
                          and thou art linked to Nature
                          We are One from Three
                          We are the Triangle Manifest.
                          In the names of Tana and Tanus
                          so be it done".
               Within the bag can also be placed small containers for herbs
               and incense, etc.  Some initiates today use a fanny pack to
               serve as their Nanta Bag, others employ a cotton or leather
               pouch.  We all take them with us when we go camping and it
               is a beautiful experience to lay the tools out beneath a
               Full Moon when you are up in the mountains, or out in the
               desert.

                                        ----------

                                      INNER TEACHINGS

               In Wicca, Witchcraft, and Paganism, the use of cakes and wine in
          a ceremony, goes back to ancient times and is connected to an Occult
          Mystery Tradition. This is the Tradition of the Divine Sacrificial
          King/Slain God Mythos. Because the survival of early Humankind depen-
          ded upon the fertility of animals, crops, and themselves, fertility
          itself became the basis for the early cult focus. Fertility leads to
          Birth, and this is the portal into the Physical World from an in-
          visible world connected to this one. The Nature of the one who is
          coming through this portal (why they came and what their purpose is)
          depends upon Breeding.

               Breeding (selective reproductive strains) was learned by the
          early Humans from observing and experimenting with animals and plants.
          They easily observed that the "best" produced like, and that many of
          the desired traits could be passed on if the breeding was controlled. 

               Death was seen as an exit from this World (just as birth had been
          an entrance). It seemed logical to assume that the one who died was
          returning to where they had been before they were born. Death was seen
          as migration. 




                                                                            2000

               In the "other world" the sacrificial messenger was delivered to
          the Gods to speak on behalf of the Clans needs. It was also believed
          that this person would return to the Clan as a "Savior" and help
          deliver them from the problems of this World, and to secure a place
          for them in the next World. This is why in the Descent of the Goddess
          (Myth) we read "...you must return again at the same time and at the
          same place as the loved ones. And you must meet, and know, and remem-
          ber, and love them again..." This is the major rendering of this
          passage, but there is another.

               In the Descent Myth we find a passage referring to "three great
          mysteries in the Life of Man". These mysteries are also connected to
          the Divine Sacrificial King Mythos. The three great mysteries are
          Birth, Death, and Rebirth. The Descent Myth tells us that "love
          controls them all". The Myth goes on to say "...but to be reborn, you
          must die, and be made ready for a new body. And to die you must be
          born, and without love, you may not be born". This was, in part,
          instructional for the person who was being sacrificed, but it also
          pertained to the Populace as a Whole. Without the bonds of love
          between this world and the next, there can be no interaction (either
          between individuals or gods). Yet, this Mythos is also connected with
          that of the Hanged Man (who was the Hooded Man).

               The Hooded Man was the Guardian of the Sacred Grove at Nemi
          (where he was called Rex Nemorensis, the King of the Woods). This
          enigmatic character embodies the idea of new life springing out of
          death, and he also brings the creative power of the Tree Spirit of the
          Sacred Grove, to the People. The Mythos of the Hooded Man can be seen
          in many Cultures. In various parts of Europe he is known by many
          names: The Green Man, Jack-in-the- green, Jack-in-the-bush, Robin
          Goodfellow, Robyne of the Woods, and Robin o'the Hood. The position
          known as the Hanged Man, stems from that of the Hooded Man. He is the
          symbol of Self Sacrifice for the good of the Whole. The Key to under-
          standing the Hanged Man lies in the fact that he is "enlightened" as
          hangs upon the Tree.

               The title of the "Hanged Man" means, in an occult sense, "suspen-
          ded mind" because "man" and "mind" are from the sanskrit root (used by
          early occultists). The title refers also to the utter dependence of
          Human personality upon the Cosmic life. He hangs now as a co-worker
          with the Divine, having placed his own Ego out of the way of the
          Divine inflow. Only in this way can he attain the Higher Conscious-
          ness, and become useful to his People. The sacred tree of the grove
          represents the bridge to the other worlds, and it is the Consciousness
          which "hangs" upon the tree,
          which serves to unify Humankind with the Divine.

               The mental attitude suggested by the Hanged Man, then, is "Not my
          Will, but Thine". This is ever the position of the Adept, as, indeed,
          it is the position of every person who works in any field of applied
          science. It is an illusive, personal thing which is but the reflec-
          tion, or mask, of "Thy Will", which is the purpose or motive of the
          Cosmic Life - a Will absolutely free, and certain to be realized. 
