The Book of Shadows (II): Consecrations, Chants, and Sabbats
Continuing with the first part of the article on Gardner's Book of Shadows, in this second part we will focus on the more "general and repetitive" tasks that can occur when carrying out Sabbaths and other ritual acts.
Consecration of the Banquet with Bread and Wine
As if a copy of the Christian Eucharist, Gardner once chose a wheat cake and wine as the basic foods for this ritual. It is undoubtedly based on the anthropological idea that all religions take their main food and drink as divine symbols. However, the development is distinct from Christianity and takes place between the priestess and the priest, or failing that, between the witch and the warlock, that is, between the participants themselves as a gesture of communion. Let us recall the importance of both sexes in Gardnerian thought, which still provokes disputes among Wiccan groups today.
The witch must carry the athame, and the warlock the cup of wine and a paten or plate with bread. The warlock approaches the witch and offers her the cup of wine. She touches it with the athame and recites:
"Just as the athame is masculine, the chalice is feminine. United they bring blessings."
She immediately takes the cup, drinks, and offers it to the warlock, who also drinks. The same rite is repeated with the paten and the bread or cake. When consecrating the bread, the goddess is referred to as earth and therefore as the germ of the grain from which the bread is made.
"Oh! Queen and Secret Goddess, bless this food in our body, bestow health, wealth, strength, joy, peace, and the fulfillment of love, this is perfect happiness."
Foods may be substituted with others that are in keeping with the purpose of the Sabbath or the festivity, although it is insisted that the drink be spirituous, that is, fermented. In Gardner's words, "that they be alive."
Similar ritual formulas may also be used to bless any other food that will be part of the banquet.
Consecration of the Magical Tools.
- Consecration of the Athame.
"I conjure thee, O Athame, by the names of Abrahach Abrach and Abracadabra, that thou mayest serve as strength and defense in all my magical workings and against my enemies, both visible and invisible. I conjure thee also by the holy name of Aradia and the holy name of Cernunnos." I conjure you, O Athame, to protect me against all adversity. So, come to my aid now. I conjure you, O bronze Athame, by the mighty God and the kind Goddess, by the heavens, the stars, and the spirits who reign over them. Receive such virtue that you may fulfill my wishes wherever I use you, by the power of Aradia and Cernunnos.
- Consecration of Magical Tools
Aradia and Cernunnos, deign to bless and consecrate this pentacle (plate, chalice, wand, censer, whip, cords, etc.). May it acquire for you the virtues required for every act of love and beauty. Aradia and Cernunnos, bless this useful preparation in your honor.>>
For the whip and cords, add: "So that they may remain in good use for your glory."
Witches' Chant or Rune
Some purists believe this chant should only be performed on the November Sabbat. Others, however, consider it an ideal way to open celebrations or close a coven meeting. It is commonly known as Eko Eko Azarak. Regarding its meaning, once again, some argue that the Basque language is the key, since eko meant "behold," and it would make sense to say "behold the Goddess, behold the God..." etc., through its various names.
There are two versions of this chant. The first, except for the first two phrases, is identical to the final chant of the Charge of the Goddess:
<<Eko Eko Azarak
Eko Eko Zomelak
Bagahi laca bachahé
Lamac cahi achabahé
Karrelyos
Lamac
Lamech bachalyos
Cabahagi sabalyos
Baryolas
Lagozatha cabyolas
Samahac et famyolas
Harrahya!>>
The second version has magical words and understandable words. It is intended as a collective chant and not necessarily with an occult or mystical meaning, since it is understood to be the consecration of a common spell, for whose successful outcome the presence of the gods and the elements is invoked.
<<Eko, eko Arazak,
Eko, eko Zomélak,
Eko, eko Cernunnos,
Eko, eko Aradia
Dark night and bright Moon,
East, South, West, and North,
Listen to the song of the witches,
We come to cast our spells.
Earth and Water, Air and Fire,
Rod, cup, pentacle, and sword,
Do as I please.
Obey my commands.
Ropes and censer, whip and dagger,
Powers of the witches' blade,
Awaken all to life.
And
Come when the spell is cast.
Queen of Heaven, Queen of the Dead,
Night-Horned Hunter,
Give your power to our spell.
Strengthen our magic.
By all the powers of the earth and sea,
By all the power of the Moon and the Sun,
Thus is our spell cast,
That works wonders.
Eko, eko Arazak,
Eko, eko Zomélak,
Eko, eko Cernunnos,
Eko, eko Aradia. >>
Songs and Shouts
Gardner identified the shouts of ancient pagan invocations (especially the Greco-Roman ia ia, evoé, evo, io, io, etc.) as sacred cries, or failing that, as acronyms that would have once concealed divine names, in Gardner's own words, like the Hebrew AGLA. The author considers that iau is actually aeiou, a magical formula that either concealed the names of divinities or was intended to encompass the entire alphabet, or at least an idea of it, with its five vowels. Among modern Wiccans, following both Gardner and Cunningham, the use of vowels in dance cries seems to have established itself with some success, with both iau and aeiou being used, as well as aouie (in the case of Cunningham's followers). Furthermore, both Gardner and those who followed him emphasize the magical utility of lengthening words, thus creating a special vibration and concentration. See Cunningham's most visual example, following the same theory as Gardner:
Invocation to the Goddess
<<Aaaaaaaaaaaaa
Oooooooooooo
Uuuuuuuuuuuuu
Eeeeeeeeeeee
Iiiiiiiiiiiii>>
For philological purposes, these are nothing more than greetings and interjections within chants, but for Neopaganism, they have taken the form of distinctive signs when referring to non-Christian entities. On the other hand, Gardner's chants are very limited, and today Wicca offers a wide variety of them, taken both from books and created according to the coven's personal taste. One preference is that after reciting an invocation, a choir shouts "evoé, evoé" in response.
The Sabbats
Sabbats are the seasonal gatherings or festivals of Wicca and other Neopagan religions that observe them. Their name comes from the association of the Sabbath (the Jewish holy day) with witchcraft. In the Wicca wheel of the year, there are eight sabbats: four major and four minor. In its early days, Gerald Gardner only considered the four major Sabbats for his Book of Shadows, each with a respective ceremonial ritual, which we describe here:
-November Eve or Samhain.
A slow walk or dance is performed to the place where the Sabbath will be held. The Wizard and the High Priestess will lead the procession, holding a wand, a phallus, or a broomstick, while those following them must carry torches or candles. During the procession or dance, a chant can be sung. Gardner recommends the Witches' Chant or Rune that we discussed at the beginning of this article (Eko eko azarak…).
Once at the site, a circle is formed. The Priestess takes the place of the Goddess and the Five Kisses ritual is performed. A group purification takes place (Gardner spoke of 40 lashes; nowadays, purifications consist more of sprinkling with water, incense baths, laying on of hands, or, in any case, whipping in the air). Then the Magician or High Priest takes the place of the God. The High Priestess points to him and invokes him with the Athame:
"Dread Lord of shadows, god of life and giver of life. Yet our knowledge of you is the knowledge of death. Open wide, I pray, your gates, through which all must pass."
Let our loved ones who have gone before return tonight to rejoice with us, and when our time comes, as it should, O Comforter, Giver of peace and rest, we will enter your realms with joy and without fear, for we know when we rest, renewed among our loved ones, that we will be born again by your grace and the grace of the Great Mother. May it be in the same place and at the same time as our loved ones, so that we may meet, know them, and love them again.
Descend, we pray, upon your servant and Priest (name of priest).
After this, the Five Kisses of the Priestess to the Priest take place.
Then it is time to perform initiations or promotions of rank, if anyone presents themselves for that purpose. New purifications are also performed (in pairs, if preferred) to welcome the dead. Wine is toasted and bread is shared, before a grand banquet and dance are held. From here, the magic circle can be dissolved and a lighter celebration can take place.
On this specific date, Gardner recommends performing the Great Rite, that is, a concentration of energy, which can be achieved through pain, trance, dance, song, etc.
- February Eve or Imbolc.
After a beginning in the usual manner, everyone should
Purify yourself twice. While the ritual is taking place, a slow, rhythmic dance may be performed outside the usual circle. In the center, the High Priestess will hold a drawn, girded sword and a phallic symbol in her left hand. The Priest will assume the position of the God, and the Priestess will perform the Five Kisses, then recite:
"Awesome Lord of death and resurrection, of life and the giver of life, Lord within us, whose name is Mystery of Mysteries, animate our hearts. Let light crystallize in our blood, filling us with resurrection, for there is no part of us that is not of the gods. Descend, we pray, upon this your servant and Priest (name of priest)."
The purifications and presentations will be made before him, and he himself will purify the priestess. After this, the distribution of bread and wine and the beginning of dances and games, the circle breaks up and the feast and entertainment are enjoyed.
- May Eve (Beltane) or Walpurgis Night
If possible, the arrival should be staged or dramatized on poles or broomsticks. The High Priestess will lead a dance of quick steps, while singing:
"Oh, do not speak to the priests of our arts. For they would call it sin, for we shall be in the woods all night, conjuring up summer. And we bring good news by word of mouth. For the women, cattle, and corn: The sun rises in the south, with oak, ash, and hawthorn."
Gardner proposes that, since Walpurgis is in folklore the Night when witches from all over the world gather, the Presentation Dance should also be performed here. This dance basically consists of a conga or chain, alternating men and women as much as possible, danced in a spiral; it can also be performed in a double spiral. Upon reaching the center, the first person turns and greets or introduces themselves to the person behind them, then steps aside. The second person does the same, turns and greets the person behind them, and so on.
After this, the people form a circle and the usual purification is performed, with the High Priestess taking the place of the Goddess as the main purifying agent for the officiants and participants, laying hands on them after the ritual. The five kisses are said, and the Chief Priest performs the "Descent of the Moon" (see Part 1: Wicca Liturgy)
"I invoke and call upon you, O mighty Mother of us all, bringer of all fertility, by seed and root, by stem and bud, by leaf and flower and fruit, by life and love, we call upon you to descend here upon the body of your servant and Priestess (name)."
After this, the exchange of bread and wine takes place, and various games can be played to create as much interaction as possible among all participants, new and old, and/or from different covens. Gardner recommends performing the Great Rite here before breaking the circle and giving way to the celebration.
- August Eve or Lughnasad.
As with the previous ritual, if possible, one should attend the coven on broomsticks or in some type of procession with them. Afterward, the presentation dance (described in the previous Sabbath), the ritual circle is formed, and the ritual purification is carried out.
The High Priestess stands in the pentagram position, either standing or on the floor. The Magician or Priest performs the invocation:
"O mighty Mother of us all, Mother of all fertility, give us fruit and grain, sheep and cattle, and children to the tribe so that we may be powerful, for your rosy love, descend here upon your servant and Priestess (name)."
Then the five kisses are performed. Gardner proposes a purification game with candles, which after all are a symbol of light at the feast of the god Lugh. He calls this game "deosil." It consists of creating an inner circle with men facing inward, holding candles in their hands, which they pass among themselves. The women form an outer circle around them and must try to extinguish the candles by blowing over the shoulders or between the arms of the men. Whoever's candle goes out is purified by the one who extinguished it.
After the purifications, bread and wine are shared, and the playing and dancing continue, without breaking the circle if possible, at least until the People disperse to enjoy the party and the banquet.
Pietro V. Carracedo Ahumada - pietrocarracedo@gmail.com
Bibliography:
-Guiley, R.E. The Encyclopedia of Witches, Witchcraft and Wicca. New York: Checkmark Books (2008).
-Howard, M. Modern Wicca: A History From Gerald Gardner to the Present. Llewellyn Worldwide, Minnesota, 2009.
-Siegler, E. New Religious Movements, Akal, 2005 Madrid.
Related articles:
> The Wicca Altar and Ritual Tools
> The Book of Shadows (I): Wicca Rituals and Liturgy According to G. Gardner.
