Aradia: Gospel of the Witches (Chapter 2: The Sabbat, Treguenda, or Witch Meeting)

Chapter II

The Sabbat, Treguenda Or Witch-Meeting

Charles G. Leland


Here follows the supper, of what it must consist, and what shall be said and done to consecrate it to Diana.

You shall take meal and salt, honey and water, and make this incantation:

I conjure thee, O Meal!
Who art indeed our body, since without thee
We could not live, thou who (at first as seed)
Before becoming flower went in the earth,
Where all deep secrets hide, and then when ground
Didst dance like dust in the wind, and yet meanwhile
Didst bear with thee in flitting, secrets strange!

And yet erewhile, when thou were in the ear,
Even as a (golden) glittering grain, even then
The fireflies came to cast on thee their light
And aid thy growth, because without their help
Thou couldst not grow nor beautiful become;
Therefore thou dost belong unto the race
Of witches or of fairies, and because
The fireflies do belong unto the sun…

 


Queen of the fireflies! hurry apace,
Come to me now as if running a race,
Bridle the horse as you hear me now sing!
Bridle, O bridle the son of the king!
Come in a hurry and bring him to me!
The son of the king will ere long set thee free!
And because thou for ever art brilliant and fair,
Under a glass I will keep thee; while there,
With a lens I will study they secrets concealed,
Till all their bright mysteries are fully revealed,
Yea, all the wondrous lore perplexed
Of this life of our cross and of the next.
Thus to all mysteries I shall attain,
Yea, even to that at last of the grain;
And when this at last I shall truly know,
Firefly, freely I’ll let thee go!
When Earth’s dark secrets are known to me,
My blessing at last I will give to thee!

 

Here follows the Conjuration of the Salt.

I do conjure thee, salt, lo! here at noon,
Exactly in the middle of a stream
I take my place and see the water around,
Likewise the sun, and think of nothing else
While here besides the water and the sun;
For all my soul is turned in truth to them;
I do indeed desire no other thought,
I yearn to learn the very truth of truths,
For I have suffered long with the desire
To know my future or my coming fate,
If good or evil will prevail in it..
Water and sun, be gracious unto me!

 

Here follows the Conjuration of Cain.

I conjure thee, O Cain, as thou canst ne’er
Have rest or peace until thou shalt be freed
From the sun where thou art prisoned, and must go
beating thy hands and running fast meanwhile:
I pray thee let me know my destiny;
And it ’tis evil, change its course for me!
If thou wilt grant this grace, I’ll see it clear
In the water in the splendor of the sun;
And thou, O Cain, shalt tell by word of mouth
Whatever this my destiny is to be.
And unless thou grantest this,
May’st thou ne’er know peace or bliss!

 

Then shall follow the Conjuration of Diana.

You shall make cakes of meal, wine, salt, and honey in the shape of a (crescent or horned) moon, and then put them to bake, and say:

I do not bake the bread, nor with it salt,
Nor do I cook the honey with the wine;
I bake the body and the blood and soul,
The soul of (great) Diana, that she shall
Know neither rest nor peace, and ever be
In cruel suffering till she will grant
What I request, what I do most desire,
I beg it of her from my very heart!
And if the grace be granted, O Diana!
In honor of thee I will hold this feast,
Feast and drain the goblet deep,
We will dance and wildly leap,
And if thou grant’st the grace which I require,
Then when the dance is wildest, all the lamps
shall be extinguished and we’ll freely love!

 

And thus shall it be done: all shall sit down to the supper all naked, men and women, and the feast over, they shall dance, sing, make music, and then love in the darkness, with all the lights extinguished; for it is the Spirit of Diana who extinguishes them, and so they will dance and make music in her praise.

And it came to pass that Diana, after her daughter had accomplished her mission or spent her time on earth among the living (mortals), recalled her, and gave her the power that when she had been invoked…having done some good deed…she gave her the power to gratify those who had conjured her by granting her or him success in love:

To bless or curse with power friends or enemies (to do good or evil).
To converse with spirits.
To find hidden treasures in ancient ruins.
To conjure the spirits of priests who died leaving treasures.
To understand the voice of the wind.
To change water into wine.
To divine with cards.
To know the secrets of the hand (palmistry)
To cure diseases.
To make those who are ugly beautiful.
To tame wild beasts.

 

And whatever thing should be asked from the spirit of Aradia, that should be granted unto those who merited her favor.

And thus must they invoke her:

Thus do I seek Aradia! Aradia! Aradia! At midnight, at midnight I go into a field, and with me I bear water, wine, and salt, I bear water, wine, and salt, and my talisman – my talisman, my talisman, and a red small bag which I ever hold in my hand – con dentro, con dentro, sale, with salt in it, in it. With water and wine I bless myself, I bless myself with devotion to implore a favour from Aradia, Aradia. (emphasize italics and repetitions)

Aradia! my Aradia!
Thou art my daughter unto him who was
Most evil of all spirits, who of old
Once reigned in hell when driven away from heaven,
Who by his sister did thy sire become,
But as thy mother did repent her fault,
And wished to mate thee to a spirit who
Should be benevolent,
And not malevolent!

Aradia, Aradia! I implore
Thee by the love which she did bear for thee!
And by the love which I too feel for thee!
I pray thee grant the grace which I require!
And if this grace be granted, may there be
One of three signs distinctly clear to me:
The hiss of a serpent,
The light of a firefly,
The sound of a frog!

But if you do refuse this favour, then
May you in future know no peace nor joy,
And be obliged to seek me from afar,
Until you come to grant me my desire,
In haste, and then thou may’st return again
Unto thy destiny. Therewith, Amen!

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Aradia: Gospel of the Witches (Chapter 1: Diana Gave Birth to Aradia)

Chapter I

How Diana Gave Birth To Aradia (Herodius)

Charles G. Leland


“It is Diana! Lo!
She rises crescented.”

-Krats’ Endymion

“Make more bright
The Star Queen’s crescent on her marriage night.”

-Ibid.

 

This is the Gospel of the Witches:

Diana greatly loved her brother Lucifer, the god of the Sun and of the Moon, the god of Light (Splendor), who was so proud of his beauty, and who for his pride was driven from Paradise.

Diana had by her brother a daughter, to whom they gave the name of Aradia (i.e. Herodius).

In those days there were on earth many rich and many poor.

The rich made slaves of the poor.

In those days were many slaves who were cruelly treated; in every palace tortures, in every castle prisoners.

Many slaves escaped. They fled to the country; thus they became thieves and evil folk. Instead of sleeping by nigh, they plotted escape and robbed their masters, and then slew them. So they dwelt in the mountains and forests as robbers and assassins, all to avoid slavery.

Diana said one day to her daughter Aradia:

‘Tis true indeed that thou a spirit art,
But thou wert born but to become again
A mortal; thou must go to earth below
To be a teacher unto women and men
Who fain would study witchcraft in thy school

Yet like Cain’s daughter thou shalt never be
Nor like the race who have become at last
Wicked and infamous from suffering,
As are the Jews and wandering Zingari,
Who are all thieves and knaves; like unto them
Ye shall not be…

And thou shalt be the first of witches known;
And thou shalt be the first of all I’ the world;
And thou shalt teach the art of poisoning,
Of poisoning those who are great lords of all;
Yea, thou shalt make them die in their palaces;
And thou shalt bind the oppressor’s soul (with power);
And when ye find a peasant who is rich,
Then ye shall teach the witch, your pupil, how
To ruin all his crops with tempests dire,
With lightning and with thunder (terrible),
And with the hail and wind…

And when a priest shall do you injury
By his benedictions, ye shall do to him
Double the harm, and do it in the name
of me, Diana, Queen of witches all!

And when the priests or the nobility
shall say to you that you should put your faith
In the Father, Son, and Mary, then reply;
“Your God, the Father, and Maria are
Three devils…”

“For the true God the Father is not yours;
For I have come to sweep away the bad
The men of evil, all will I destroy!”

“Ye who are poor suffer with hunger keen,
And toil in wretchedness, and suffer too
Full oft imprisonment; yet with it all
Ye have a soul, and for your sufferings
Ye shall be happy in the other world,
But ill the fate of all who do ye wrong!”

 

Now when Aradia had been taught, taught to work all witchcraft, how to destroy the evil race (of oppressors), she (imparted it to her pupils) and said unto them:

When I shall have departed from this world,
Whenever ye have need of anything,
Once in the month, and when the moon is full,
Ye shall assemble in some desert place,
Or in a forest all together join
To adore the potent spirit of your queen,
My mother, great Diana. She who fain
Would learn all sorcery yet has not won
Its deepest secrets, then my mother will
Teach her, in truth all things as yet unknown.
And ye shall all be freed from slavery,
And so ye shall be free in everything;
And as the sign that ye are truly free,
Ye shall be naked in your rites, both men
And women also: this shall last until
The last of your oppressors shall be dead;
And ye shall make the game of Benevento
Extinguishing the lights, and after that
Shall hold your supper thus:

Aradia: Gospel of the Witches (Preface)

Aradia: Gospel of the Witches

Preface

Charles G. Leland


This book was written by Charles G. Leland in 1890. It is not copyrighted in any way and therefore may be duplicated in any manner required for the widest possible dissemination.

If the reader has ever met with the works of the learned folk-lorist G. Pitre, or the articles contributed by “Lady Vere de Vere” to the Italian Rivista or that of J. H. Andrews to Folk-Lore, he will be aware that there are in Italy great numbers of strege, fortune-tellers or witches, who divine by cards, perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets, and, in fact, comport themselves generally as their reputed kind are wont to do, be they Black Voodoos in America or sorceresses anywhere.

But the Italian strega or sorceress is in certain respects a different character from these. In most cases she comes of a family in which her calling or art has been practiced for many generations. I have no doubt that there are instances in which the ancestry remounts to mediaeval, Roman, or it may be Etruscan times. The result has naturally been the accumulation in such families of much tradition. But in Northern Italy, as its literature indicated, though there has been some slight gathering of fairy tales and popular superstitions by scholars, there has never existed the least interest as regarded the strange lore of the witches, nor any suspicion that it embraced an incredible quantity of old Roman minor myths and legends, such as Ovid has recorded, but of which much escaped him and all other Latin writers.

This ignorance was greatly aided by the wizards and witches themselves, in making a profound secret of all their traditions, urged thereto by fear of the priests. In fact, the latter all unconsciously actually contributed immensely to the preservation of such lore, since the charm of the forbidden is very great, and witchcraft, like the truffle, grows best and has its raciest flavour when most deeply hidden. However this may be, both priest and wizard are vanishing now with incredible rapidity – it has even struck a French writer that a Franciscan in a railway carriage is a strange anomaly – and a few more years of newspapers and bicycles (Heaven knows what it will be when flying-machines appear!) will probably cause an evanishment of all.

However, they die slowly, and even yet there are old people in the Romagna of the North who know the Etruscan names of the Twelve Gods, and invocations to Bacchus, Jupiter, and Venus and Mercury, and the Lares or ancestral spirits, and in the cities are women who prepare strange amulets, over which they mutter spells, all known in the old Roman time, and who can astonish even the learned by their legends of Latin gods, mingled with lore which may be found in Cato or Theocritus. With one of these I became intimately acquainted in 1886, and have ever since employed her specially to collect among her sisters of the hidden spell in many places all the traditions of the olden time known to them. It is true that I have drawn from other sources, but this woman by long practice has perfectly learned what few understand, or just what I want, and how to extract it from those of her kind.

Among other strange relics, she succeeded, after many years, in obtaining the following “Gospel”, which I have in her handwriting. A full account of its nature with many details will be found in an Appendix. I do not know definitely whether my informant derived a part of these traditions from written sources or oral narration, but believe it was chiefly the latter. However, there are a few wizards who copy or preserve documents relative to their art. I have not seen my collector since the “Gospel” was sent to me. I hope at some future time to be better informed.

For brief explanation I may say the witchcraft is known to its votaries as la vecchia religione, or the old religion, of which DIANA is the Goddess, her daughter Aradia (or Herodius) the female Messiah, and that this little work sets forth how the latter was born, came down to earth, established witches and witchcraft, and then returned to heaven. With it are given the ceremonies and invocations or incantations to be addressed to Diana and Aradia, the exorcism of Cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak, which is to be chanted or pronounced at the witch meetings. There are also included the very curious incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which is curiously classical, and evidently a relic of the Roman Mysteries.

The work could have been extended ad infinitum by adding to it the ceremonies and incantations which actually form a part of the Scripture of Witchcraft, but as these are nearly all – or at least in great number – to be found in my works entitled Etruscan-Roman Remains and Legends of Florence, I have hesitated to compile such a volume before ascertaining whether there is a sufficiently large number of the public who would buy such a work.

Since writing the foregoing I have met with and read a very clever and entertaining work entitled Romanzo dei Settimani, G. Cavagnari, 1889, in which the author, in the form of a novel, vividly depicts the manners, habits of thought, and especially the nature of witchcraft, and the many superstitions current among the peasants in Lombardy. Unfortunately, notwithstanding his extensive knowledge of the subject, it never seems to have occurred to the narrator that these traditions were anything but noxious nonsense or abominably un-Christian folly. That there exist in them marvelous relics of ancient mythology and valuable folklore, which is the very cor cordium of history, is as uncared for by him as it would be by a common Zoccolone or tramping Franciscan. One would think it might have been suspected by a man who knew that a witch really endeavored to kill seven people as a ceremony rite, in order to get the secret of endless wealth, that such a sorceress must have had a store of wondrous legends; but of all this there is no trace, and it is very evident that nothing could be further from his mind than that there was anything interesting from a higher or more genial point of view in it all.

His book, in fine, belongs to the very great number of those written on ghosts and superstition since the latter has fallen into discredit, in which the authors indulge in much satirical and very safe but cheap ridicule of what to them is merely vulgar and false. Like Sir Charles Coldstream, they have peeped in the crater of Vesuvius after is had ceased to “erupt”, and found “nothing in it.” But there was something in it once; and the man of science, which Sir Charles was not, still finds a great deal in the remains, and the antiquarian a Pompeii or a Herculaneum – ’tis said there are still seven buried cities to unearth. I have done what little (it is really very little) I could, to disinter something from the dead volcano of Italian sorcery.

If this be the manner in which Italian witchcraft is treated by the most intelligent writer who has depicted it, it will not be deemed remarkable that there are few indeed who will care whether there is a veritable Gospel of the Witches, apparently of extreme antiquity, embodying the belief in a strange counter-religion which has held its own from pre-historic time to the present day. “Witchcraft is all rubbish, or something worse,” said old writers, “and therefore all books about it are nothing better.” I sincerely trust, however, that these pages may fall into the hands of at least a few who will think better of them.

I should, however, in justice to those who do care to explore dark and bewildering paths, explain clearly that witch-lore is hidden with most scrupulous care from all save a very few in Italy, just as it is among the Chippeway Medas or the Black Voodoo. In the novel to the life of I Settimani an aspirant is represented as living with a witch and acquiring or picking up with pain, scrap by scrap, her spells and incantations, giving years to it. So my friend the late M. Dragomanoff told me how a certain man in Hungary, having learned that he had collected many spells (which were indeed subsequently published in folklore journals), stole them, so that the next year when Dragomanoff returned, he found the thief in full practice as a blooming magician. Truly he had not got many incantations, only a dozen or so, but a very little will go a great way in the business, and I venture to say there is perhaps hardly a single witch in Italy who knows as many as I have published, mine having been assiduously collected from many, far and wide. Everything of the kind which is written is, moreover, often destroyed with scrupulous care by priests or penitents, or the vast number who have a superstitious fear of even being in the same house with such documents, so that I regard the rescue of the Vangelo as something which is to say the least remarkable.

Aradia – Or The Gospel Of The Witches

Hear the Prayer of Aradia, the Holy Strega


Moon & Witch Comments & Graphics

Hear the Prayer of Aradia, the Holy Strega

 

Aradia, the Holy Strega, told her followers to seek the Moon above all others, for the purposes of Magic. In the closing prayer of the Full Moon Ritual, we find these words which Aradia’s followers were later to have written :

 

“O’ Goddess of the Moon…
teach us your ancient mysteries…
that the Holy Strega spoke of,
for I believe the Strega’s story,
when she told us to entreat Thee,
told us when we seek for Knowledge,
to seek and find Thee above all others”.

 

Agrippa understood this also, when he wrote,

 

“Therefore. her (the moon) motion is to be observed
before the others, as the parent of all conception……hence it is,
that without the Moon intermediating, we cannot at any time
attract the power of the superiors…”

 

What Agrippa spoke of, is what witches have known for Ages:

The Moon is the focal point of power upon the Earth.

 

Calendar of the Sun for Tuesday, April 22nd

Calendar of the Sun
22 Eostremonath

Day of Aradia

Colors: White and silver
Element: Air
Altar: Upon a cloth of white and silver place many silver paper stars and a silver paper moon, a glass bowl of water with a silver metal star immersed in it, two white candles, and a spray of white blossom.
Offerings: Silver paper stars with wishes written on them. Give unselfishly of yourself to someone.
Daily Meal: Light, cold food.

Invocation to Aradia

Daughter of Diana the Mother of All,
Daughter of Lucifer the Bright,
Child of Light who glows with the power
Of all the stars in the sky,
Promised one who aids those
Of your mother’s children
Who cry out in great need,
Hear us, Aradia, daughter of the sky,
Whose song is borne on the west winds
And whose touch is the twinkle of a star
As it glimmers at midnight,
Time of the witching hour.
We call upon you, child who was promised
To us as our savior and helpmate,
To remember us in our time of need
And to give us aid in times of hardship.
Your merciful hands extend over us
Like a shower of midnight stars.

Chant:
Moon, moon, shining bright,
Midnight on the water,
Oh, Aradia,
Diana’s silver daughter.
Hope, hope, shining bright,
Bring us through the dark night,
Oh, Aradia,
Child of moon and starlight.
(All place their stars upon the altar and then douse the candles.)

 

[Pagan Book of Hours]

WOTC’s Extra – Goddesses/Gods You Can Call On for Specific Spellworking

Goddesses You Can Call Upon for Specific Spellwork:

Aphrodite: Greek; Goddess of passionate, sexual love.
Aphrodite will assist you in pulling loving energy toward yourself.
Aradia: Italian; Queen of the Witches, daughter of Diana.
Aradia is an extremely powerful entity and a protectress of Witches in general.
Artemis: Greek; Goddess of the Moon.
Astarte: Greek; Fertility Goddess.
Whether you wish to bear children or have a magnificent garden, Astarte will assist in your desire.
Demeter: Greek; Earth Mother archetype.
Excellent Goddess where birthing or small children are involved.
Diana: Roman; Moon Goddess and Goddess of the Hunt. Diana is many faceted.
She is seductress (as she enchanted her brother Lucifer to beget Aradia in the form of a cat) as well as a mother figure for Witches.
Isis: Egyptia; represents the Complete Goddess or the Triple Goddess connotation in one being.
Persephone: Greek; Goddess of the Underworld as well as Harvest. Daughter of Demeter.
Selene: Greek; Goddess of the Moon and Solutions.
Appeal to Selene to bring a logical answer to any problem.
Venus: Roman; Goddess of Love and Romance

 

Gods You Can Call Upon for Specific Spellwork:

Adonis: Greek; consort of Aphrodite. Also another name for “lord”.
In Phoenician his counterpart is Astarte.
A vegetarian God. Roman counterpart is Venus.
Apollo: Greek and Roman; twin brother of Artemis. God of the Sun, Light and the Arts.
Cernunnos: Celtic; Horned God and consort of the Lady. Also Kernunnos.
Eros: Greek; God of Romance and Passionate Love.
Hymen: Greek; God of Marriage and Commitment. His counterpart is Dionysus.
Luce: Italian; Soul mate and Brother of Diana. Father of Arcadia. God of the Sun and Light.
Osiris: wiccan; counterpart of Isis. Over-all God form including vegetation and after-life.
Pan: Greek; God of Nature and the Woods, Laughter and Passion.
Also music and personal abandon. Of course, you can refer to either the God and/or Goddess as merely Lord and Lady if it makes you feel more comfortable.

 

 

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Deity of the Day – Diana

Deity of the Day – Diana


The classical moon goddess, Diana, is still worshipped by neopagans today. Long after Christianity’s triumph over classical paganism, her worship is still going strong.

Diana was the personification of the positive aspects of lunar forces. She was also believed to have led groups of nightriders (known as the “Wild Hunt” or the “Furious Horde”) who flew through the air. The “Wild Hunt” was comprised of “people taken by death before their time, children snatched away at an early age, victims of a violent end.” The goddess would accompany her followers as they wandered at night among the houses of the well-to-do. Whenever they would arrive at a home that was particularly well-kept, Diana would bestow her blessings upon it.

Diana was intrinsically linked with several other witch deities, including Abonde, Abundia, Aradia, Hecate, Herodias, Holda, Perchta, Satia, and Venus.

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Herb of the Day – Vervain, The Witches Herb

Witchy Comments & Graphics
Herb of the Day – Vervain, The Witches Herb

Vervain

(Verbena officinal is)
Feminine. Venus. Earth.

Deities: Cerridwen, Mars, Venus, Aradia, Jupiter, Thor, Juno

The Witches Herb. Love, Protection, Purification, Peace, Money, Youth, Chastity, Sleep. Healing. Empowers any magick, especially love spells. Enhances the dreaming process and is recommended for dream quests. Used to consecrate and empower any ritual tools. Protects from negative emotions and depression. Used in house and home blessings. Turns back negativity. In love spells: add to recipes to attract mates, find true love, achieve sexual fulfillment, work sexual magick, an for bringing extra bliss on the wedding night. The herb of poets, singers, and bards. Inspires artistry. Instills a love of learning. Best when gathered at Midsummer.

Gardnerian Traditional Witchcraft –C.9. The Witches’ Chant or Rune (1957) to D.4. Forming the Circle. (1961)

Gardnerian Traditional Witchcraft –C.9.  The Witches’ Chant or Rune (1957) to D.4.  Forming the Circle. (1961)

C.9.  The Witches’ Chant or Rune (1957)
Darksome night and Shining Moon,
East, then South, then West, then North,
Harken to the Witches Rune:
Here come I to call thee forth.

Earth and Water, Air and Fire,
Wand and Pentacle and Sword,
Work ye unto my desire,
Harken ye unto my word.

Cords and Censer, Scourge and knife,
Powers of the Witches Blade,
Waken all ye into life,
Come ye as the Charm is made:

Queen of Heaven, Queen of Hell,
Horned Hunter of the Night,
Lend your power unto the Spell,
Work my will by Magic Rite.

If chant is used to reinforce a work already begun, end with this:

By all the power of land and seaBy all the might of moon and sun,
What is my will- “So mote it be,”What I do say- “It shall be done.”

C.10. Consecrating Tools (1957)
(Note: if possible lay any new weapon touching an already consecrated one, Sword to sword, Athame to Athame, etc.)
[1] Prepare Circle and purify.  All tools must be consecrated by a man and a woman, both as naked as drawn swords; they must be purified, clean, and properly prepared.
[2] Place tool on pentacle on altar.  Magus sprinkles it with salt and water.  Witch passes it through smoke of incense, replaces it on pentacle.   Touching with already consecrated weapon, they say the First Conjuration.
[2a]  For sword or athame, say “I conjure thee, O Sword (or Athame) of Steel, that thou servest me for a strength and a defence in all magical operations, against all mine enemies, visible and invisible, in the names of Aradia and Cernunnos.  I conjure thee anew by the Holy Names Aradia and Cernunnos, that thou servest me for a protection in all adversities, so aid me.”
[2b]  For any other tool, say, “Aradia and Cernunnos, deign to bless and to consecrate this [tool], that it may obtain necessary virtue through thee for all acts of love and Beauty.”
[3] Again they sprinkle and cense, and say the Second Conjuration:
[3a]  For sword or athame, say, “I conjure thee, O Sword [Athame] of Steel, by the Great Gods and the Gentle Goddesses, by the virtue of the Heavens, of the Stars, of the Spirits who preside over them, that thou mayest receive such virtues that I may obtain the end that I desire in all things wherein I shall use thee, by the power of Aradia and Cernunnos.”
[3b] For any other tool, say, “Aradia and Cernunnos, bless this instrument prepared in thine honour.”  (For the scourge or cords, add, “That it may only serve for a good use and end, and to thy Glory.”)
[4] All instruments when consecrated should be presented to their User by giving the [point-down triangle] sign salute (if they are working in the 1st degree, or the sign of the higher degree if they are working that.)
[5] Then the one who is not the owner should give the Fivefold Kiss to the owner.  For the final kiss, the tool should be placed between the breasts, and the two workers should embrace for as long as they feel like, it being held in place by their bodies.  The new owner should use it immediately, i.e., cast (trace) Circle with Sword or Athame, wave wand to 4 quarters, cut something with white-handled knife, etc.  Cords and scourge should be used at once.
The tool should be kept in as close connection as possible to the naked body for at least a month, i.e., kept under pillow, etc.  When not in use, all tools and weapons should be put away in a secret place; and it is good that this should be near your sleeping place, and that you handle them each night before retiring.  Do not allow anyone to touch or handle any of your tools until they are thoroughly impregnated with your aura; say, six months or as near as possible.  But a couple working together may own the same tools, which will be impregnated with the aura of both.

D.1 The Old Laws (1961)
[A] The Law was made and Aredan of old. The law was made for the Wicca, to advise and help in their troubles. The Wicca should give due worship to the Gods and obey their will, which they Aredan, for it was made for the good of the Wicca, As the [5] Wicca’s worship is good for the Gods, For the Gods love the Wicca. As a man loveth a woman, by mastering her, so the Wicca should love the Gods, by being mastered by them.
And it is necessary that the Circle, which is the Temple of the Gods, should be truly cast and purified, that it [10] may be a fit place for the Gods to enter. And the Wicca should be properly prepared and purified, to enter into the presence of the Gods.
With love and worship in their hearts they shall raise power from their bodies to give power to the Gods, as has been toughed us of old, [15] For in this way only may man have communion with the Gods, for the Gods cannot help man without the help of men.
[B] And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest shall support her as the representative of the God, And the High Priestess shall choose whom she [20] will, if he have sufficient rank, to be her High Priest),
For the God himself, kissed her feet in the fivefold salute, laying his power at the feet of the Goddess, because of her youth and beauty, her sweetness and kindness, her wisdom and Justice, her humility and generosity.  So he resigned his lordship to her.
But the Priestess should [25] ever mind that all power comes from him. lt is only lent when it is used wisely and justly. And the greatest virtue of a High Priestess is that she recognizes that youth is necessary to the representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the Coven so decide in Council,  For the true [30] High Priestess realizes that gracefully surrendering pride of place is one of the greatest of virtues, and that thereby she will return to that pride of place in another life, with greater power and beauty.
[C] In the days when Witchdom extended far, we were free and worshipped in Alther Greatest Temples,  but in these unhappy times [35] we must hold our sacred mysteries in secret. So it be Aredan, that none but the Wicca may see our mysteries, for our enemies are many, And torture looseth the tongues of many. It be aredan that each Coven shall not know where the next Coven bide, or who its members are, save the Priest and Priestess, [40] That there shall be no communication between them, save by the Messenger of the Gods, or the Summoner. Only if it be safe, may the Covens meet, in some safe place, for the great festivals.
And while there, none shall say whence they come, or give their true names, to the end that, if any are tortured, in their agony, they can [45] not tell if they know not.  So it be Aredan that no one may tell any not of the Craft who be of the Wicca, nor give any names, or where they bide, or in any way tell anything which can betray any to our foes, nor may they tell where the Covenstead be, or where is the Covendom, [50] or where be the meetings or that there have been meetings.
And if any break these laws, even under torture, The Curse of the Goddess shall be upon them, so they never reborn on earth, And may they remain where they belong, in the Hell of the Christians.
[D] Let each High Priestess govern her Coven with Justice and [55] love, with the help of the advice of the elders, always heeding the advice of the Messenger of the Gods, if he cometh. She will heed all complaints of brothers, and strive to settle all differences among them, but it must be recognized that there be people who will ever strive to force others to do as they will. [60] They are not necessarily evil, and they often do have good ideas, and such ideas should be talked over in council. And if they will not agree with their brothers, or if they say, “I will not work under this High Priestess,” it hath always been the old law to be convenient for the brethren, and to void disputes, any of the Third [65] may claim to found a new Coven because they live over a league from the Covenstead, or are about to do so. Anyone living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his intention and on the instant void his dwelling and remove to the new Covendom.
Members of the old Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new boundaries. Those of the Craft who dwell outside both Covendoms may join either indifferent, but not both, though all may, if the Elders [75] agree, meet for the Great Festivals, if it be truly in peace and brotherly love. But splitting the coven oft means strife, so for this reason these laws were made of old,  And may the curse of the Goddess be on any who disregard them.  So be it aredan.
[E] If you would Keep a book let it be in your own hand of write. [80] Let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another, for if it be found in their hand of write, they well may be taken and Engined. Each should guard his own writings and destroy it whenever danger threatens. Learn as much as you may by heart, and when danger is [85] past, rewrite your book an it be safe. For this reason, if any die, destroy their book if they have not been able to, for an it be found, ’tis clear proof against them, And our oppressors well know, “Ye may not be a witch alone” So all their kin and friends be in danger of torture.  So ever destroy anything not necessary.
[90] If your book be found on you. ’tis clear proof against you alone.  You may be engined.  Keep all thoughts of the Craft from your mind.  Say you had bad dreams; a devil caused you to write it without your knowledge.  Think to yourself, “I know nothing.  I remember nothing.  I have forgotten everything.”  Drive this [95] into your mind.  If the torture be too great to bear, say, “I will confess.  I cannot bear this torture.  What do you want me to say?  Tell me and I will say it.”  If they try to make you speak of the brotherhood, Do NOT, but if they try to make you speak of [100] impossibilities, such as flying through the air, consorting with the Christian Devil, or sacrificing children, or eating men’s flesh, to obtain relief from torture, say, “I had an evil dream.  I was not myself.  I was crazed.”
Not all Magistrates are bad. If there [105] be an excuse they may show mercy.  If you have confessed aught, deny it afterwards; say you babbled under torture, you knew not what you did or said.  If you are condemned, fear not.  The Brotherhood is powerful.  They may help you to escape, if you stand steadfast, but if you betray aught, there is no hope for you, in this [110] life, or in that which is to come.  Be sure, if steadfast you go to the pyre, Dwale will reach you.  You will feel naught.  You go but to Death and what lies beyond, the ecstasy of the Goddess.
[F] ‘Tis probable that before you are engined, Dwale will reach you. [115] Always remember that Christians fear much that any die under torture.  At the first sign of swoon, they cause it to be stopped, and blame the tormenters.  For that reason, the tormenters themselves are apt to feign to torment, but do not, so it is best not to die at first. If Dwale reaches you, ’tis a sign that you have a friend somewhere. [120] You may be helped to escape, so despair not. If the worst comes, and you go to the pyre, wait till the flames and smoke spring up, bend your head over, and breath in with long breaths. You choke and die swiftly, and wake in the arms of the Goddess.
[G] To void discovery, let the working tools [125] be as ordinary things that any may have in their houses.  Let the Pentacles be of wax, so they may be broken at once. Have no sword unless your rank allows you one.  Have no names or signs on anything.  Write the names and signs on them in ink before consecrating them and wash it off immediately after.  Do not Bigrave them, [130] lest they cause discovery.  Let the colour of the hilts tell which is which.
[H] Ever remember, ye are the Hidden Children of the Gods.  So never do anything to disgrace them. Never boast, Never threaten, Never say you would wish ill to anyone.  If you or any not in the Circle speak of the Craft, [135] say, “Speak not to me of such. It frightens me.  ‘Tis evil luck to speak of it.”
For this reason: the Christians have spies everywhere. These speak as if they were well affected, as if they would come to Meetings, saying, “My mother used to go to worship the Old Ones. I would that I could go myself.”*  To these ever deny all knowledge.
[140] But to others ever say, “‘Tis foolish men talk of witches flying through the air; to do so they must be light as thistledown,” and “Men say that witches all be bleared-eyed old crones, so what pleasure can there be in witch meetings such as folk talk on?”  Say, “Many wise men now say there be no such creatures.” Ever [145] make it a jest, and in some future time, perhaps the persecution will die, and we may worship safely again.  Let us all pray for that happy day.
[I] May the blessings of the Goddess and the God be on all who keep these laws which are Aredan.
[J] If the Craft hath any Appanage, let all brothers guard it, and help to keep it clear and good for the Craft, and let all justly guard all monies of the Craft.
But if some brothers truly wrought it, ’tis right that they have their pay, an it be just, an this be not taking [5] money for the use of the Art, but for good and honest work.  And even the Christians say, “A labourer is worthy of his hire.”  But if any brothers work willingly for the good of the craft without pay, ’tis but to their greater honour.  So it be Aredan.
[K] If there be any disputes or quarrels among the brethren, the [10] High Priestess shall straight convene the Elders and enquire into the matter, and they shall hear both sides, first alone, then together, and they shall decide justly, not favouring the one side or the other, ever recognizing that there be people who can never agree to work under others, but at the same time there be some people who [15] cannot rule justly.  To those who ever must be chief, there is one answer, “Void the Coven and seek another, or make a Coven of your own, taking with you those who will to go.”  To those who cannot rule justly, the answer be, “Those who cannot bear your rule will leave you,” for none may come to meetings with those with whom they are at [20] variance;  so, an either cannot agree, get hence, for the Craft must ever survive. So it be Aredan.
[L] In the olden days when we had power, we could use our Arts against any who ill-treated any of the Brotherhood, but in these evil times, we may not do so, for our enemies have devised a burning [25] pit of everlasting fire, into which they say their God casteth all the people who worship him, except it be the very few who are released by their priests’ spells and Masses, and this be chiefly by giving money and rich gifts to receive his favour, for their Alther Greatest God [Greatest God of all] is ever in need of Money. [30] But as our Gods need our aid to make fertility for men and crops, So the God of the Christians is ever in need of man’s help to search out and destroy us.
Their priests tell them that any who get our help or our cures are damned to the Hell forever, so men be mad for the terror of it. But they make men [35] believe that they may scape this hell if they give victims to the tormenters.  So for this reason all be forever spying, thinking, “An I can but catch one of the Wicca I will scape this fiery pit.” But we have our hidels, and men searching long and not finding say, “there be none, or if they be, they be in a far country.”
[40] But when one of our oppressors die, or even be sick, ever is the cry, “This be Witches Malice,” and the hunt is up again.  And though they slay ten of their people to one of ours, still they care not; they have many thousands, while we are few indeed.  So it is Aredan that none shall use the Art in any way to do ill [45] to any, howevermuch they have injured us.  And for long we have obeyed this law, “Harm none” and nowtimes many believe we exist not.  So it be Aredan that this law shall still continue to help us in our plight.  No one, however great an injury or injustice they receive, may use the Art in any to do ill or harm any.  [50] But they may, after great consultations with all, use the Art to prevent or restrain Christians from harming us and others, but only to let or constrain them and never to punish, to this end.  Men say, “Such an one is a mighty searcher out and persecutor of Old Women whom he deemeth to be  Witches, [55] and none hath done him Skith [harm], so this be proof they cannot, or more truly, that there be none,” For all know full well that so many folk have died because someone had a grudge against them, or were persecuted because they had money or goods to seize, or because they had none to bribe the searchers.  And many have died [60] because they were scolding old women, so much so that men now say that only old women are witches, and this be to our advantage, and turns suspicion away from us.
In England ’tis now many a year since a witch hath died the death,
but any misuse of the power might raise the Persecution again; so never break this law, [65] however much you are tempted, and never consent to its being broken.  If you know it is being broken in the least, you must work strongly against it, and any High Priestess or High Priest who consents to it must be immediately deposed, for ’tis the blood of the Brethren they endanger.  Do good, an it be safe, and only if [70] it be safe, for any talk may endanger us.
[M] And strictly keep to the Old Law, never accept money for the use of the art.  It is Christian priests and sorcerers who accept money for the use of their Arts, and they sell Dwale and evil love spells and pardons to let men scape from their sins. [75] Be not as these. Be not as these. If you accept not money, you will be free of temptation to use the Art for evil causes.
[N] You may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure you harm none.  But ever let the Coven debate the matter at length.  Only if all are satisfied that none may be harmed [80] may the Art be used.  If it is not possible to achieve your ends one way without harming any, perchance the aim may be achieved by acting in a different way, so as to harm none.  May the Curse of the Goddess be on any who breach this law.  So it be aredan.
[O] ‘Tis adjudged lawful an anyone need a house or land, an none will [85] sell, to incline the owner’s mind to be willing to sell, provided it harmeth him not in any way, and that the full worth is paid, without haggling.  Never bargain or cheapen anything which you buy by the Art. So it be Aredan.
[P] It is the Old Law and the most important of all Laws [90] that no one may do or say anything which will endanger any of the Craft, or bring them in contact with the law of the land, or the Law of the Church or any of our persecutors.  In any disputes between the brethren, no one may invoke any laws but those of the Craft, or any Tribunal but that of the Priestess and the Priest and the [95] Elders. And may the Curse of the Goddess be on any who so do. So it be Aredan.
[Q] It is not forbidden to say as Christians do, “There be Witchcraft in the Land,” because our oppressors of old made it Heresy not to believe in Witchcraft, and so a crime to deny it, which thereby put [100] you under suspicion.  But ever say “I know not of it here, perchance they may be, but afar off. I know not where.”  But ever speak so you cause others to doubt they be as they are.  Always speak of them as old crones, consorting with the Devil and riding through the air. But ever say, “But how may men ride through the air an they be not [105] as light as thistledown?” But the curse of the Goddess be on any who cast any suspicion on any of the Brotherhood, or speaks of any real meeting place, or where any bide. So it be Aredan.
[R] Let the Craft keep books with the names of all Herbs which are good for man, and all cures, that all may learn.  But keep [110] another book with all the Banes [poisons] and Apies. and let only the elders and trustworthy people have this knowledge. So it be Aredan.
[S] And may the Blessings of the Gods be on all who keep these Laws and the Curses of both God and Goddess be on all who break them So it be Aredan.
[The following two sections were added after 1960.]
[T] Remember the Art is the secret of the Gods and may only be used in earnest and never for show or vainglory.  Magicians and Christians may taunt us, saying, “You have no power.  Do magic before our eyes.  Then only will we believe,” seeking to cause us to betray our Art before them.  Heed them not, for the Art is holy, and may only be used in need.  And the curse of the Gods be on any who break this law.
[U] It ever be the way with women, and with men also, that they ever seek new love, nor should we reprove them for this, but it may be found to disadvantage the Craft, as so many a time it has happened that a High Priest or High Priestess, impelled by love, hath departed with their love; that is, they have left the coven.  Now, if a High Priestess wishes to resign, she may do so in full Coven, and this resignation is valid.  But if they should run off without resigning, who may know if they may not return within a few months?  So the law is, if a High Priestess leaves her coven, but returns within the space of a year and a day, then she shall be taken back, and all shall be as before.  Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away.  If she returns not at the end of a year and a day, then shall the coven elect a new High Priestess.  Unless there be a good reason to the contrary.  The person who has done the work should reap the benefit of the reward,  Maiden and deputy of the High Priestess.

D.2. The Verse Charge (1961)
I the Mother, darksome and divine,
Say to thee, Oh children mine
(All ye assembled at mine Shrine),Mine the scourge and mine the kissThe five-point star of love and bliss
Here I charge ye in this sign.       (Assume Goddess position.)

All ye assembled here tonight
Bow before my spirit brightAphrodite, Arianrhod,Lover of the Horned God,
Mighty Queen of Witchery and night

Astarte, Hecate, Ashtaroth, Dione,
(Morrigan, Etain, Nisene),
Diana, Brigid, Melusine,Am I named of old by men,Artemis and Cerridwen,
Hell’s dark mistress, Heaven’s Queen.

(Whene’er trouble comes anoon)
All who would learn of me a Rune
Or would ask of me a boon,Meet ye in some secret gladeDance my round in greenwood shade,
by the light of the full moon.

(In a place wild and lone)
With the comrades alone
Dance about my altar stone.Work my holy Magistry,Ye who are fain of sorcery,
I bring ye secrets yet unknown.

(Whate’er troubles come to thee),
No more shall ye know slavery
Who give due worship unto me,Who tread my round on Sabbat-night.Come ye all naked to the rite,
In token ye be truly free.

I teach the mystery of rebirth,
Keep ye my mysteries in mirthHeart joined to heart, and lip to lip,Five are the points of fellowship
That bring ye ecstasy on Earth.

I ask no offerings, do but bow,
No other law but love I know,By naught but love I may be known,All that liveth is mine own
From me they come, to me they go.

D.3. Casting and Charging (1961)
[1]  Forming Circle.  Light candles.
1. Draw Circle with Magic Sword or Athame.
2. Sprinkle with consecrated water.
3. Cense.
4. Say, “I conjure thee, O Circle of Power, that thou be a Boundary and a Protection and a meeting place between the world of men and the realms of the Mighty Ones, A Guardian and a Protection that shall preserve and contain the Power which we shall raise within thee, Wherefore do I Bless and Consecrate thee.”
5. Say “I summon, Stir, and Call Thee up, Ye Mighty Ones of the (East, South, West, North) To witness the Rites and to guard the Circle.”

[2]  Closing Circle.
Say, “Mighty Ones of the (East, South, West, North), I thank you for attending, and ere you depart for your lovely realms, I say Hail and Farewell.”

[3]  Consecration of Water and Salt.
Touch water with Athame, saying, “I exorcise thee, O Creature of Water, that thou cast out from thee all the impurities and uncleannesses of the spirits of the World of Phantasm, In the names of Aradia and Cernunnos.”
Touching Salt with Athame, say, “Blessings be upon this creature of Salt.  Let all malignity and hindrance be cast forth hencefrom and let all good enter herein.  Wherefore I bless thee that thou mayest aid me, In the names of Aradia and Cernunnos.”

[4]  Drawing Down the Moon.
“I invoke Thee and call upon Thee, Oh Mighty Mother of us All, Bringer of all Fruitfulness. By Seed and Root, by Stem and Bud, by Leaf and Flower and Fruit, by Life and Love, Do We invoke Thee to descend upon the body of Thy servant and Priestess (name).”
High Priest and other men give Fivefold Kiss.  Women all bow.

D.4.  Forming the Circle. (1961)
FORMING THE CIRCLE.  [1] Must have a man and a woman, properly prepared, i.e., naked.
[2] Mark a circle nine feet across on the floor with chalk, etc.  The best way is to get a string.  Tie 2 loops four foot, six inches apart.  Put one loop over a nail or something in the center.  Put chalk in the other and run it round.  If you can’t make marks on the floor, put furniture, etc., round to form it.  Have a table, etc., as an Altar, with all tools, etc., on it.  Have a bowl of water, and some salt.
[3] Place Athame on the bowl of water.  Say, “I exorcise thee, O creature of Water, that thou cast out from Thee all the impurities and uncleannesses of the Spirits of the World of Phantasm in the name of Aradia and Cernunnos.  But ever mind that Water purifies the body, but the scourge purifies the soul.”
[4] Then place Athame on the salt.  Say, “Blessings be upon this creature of Salt.  Let all malignity and hindrance be cast forth hencefrom, and let all good enter herein.  Wherefore I bless thee that thou mayest aid me, in the name of Aradia and Cernunnos.
[5] Then trace Circle on the lines you have marked out, starting at the East and returning to the East.  (Always go round the circle with your Right hand to the Altar.  Never go Widdershins.)   Then put the Salt into the water. and go round the circle again, sprinkling it to purify it.  Then go round again censing it.  (Everyone in the circle must be sprinkled and censed.)
[6] Then go to the East, Sword or Athame in hand.  Draw an invoking pentacle in the Air, starting at the top and going to the lefthand corner, saying, “I summon, and call thee up, O Ye Mighty ones of the East, to guard the Circle and witness our rites.”  Then holding the point of sword or Athame upwards, do the same to the south, west, and north, and return to the center, to the south of the Altar.
[7] Then each girl should bind her man,  hands behind back and cable Tow to neck.  He should kneel at altar, and be scourged.  When all men are thus “purified,” they purify the girls in turn.  No one may be in the circle without being thus purified.
[8] Then do whatever work wanted.
[9] When closing the Circle, the High Priestess, or whoever she tells to do it, saying, “Hail, ye mighty ones of the East.  I thank you for attending, and ere ye depart for your lovely realms, We say, Hail and Farewell.”

Bibliography
These are books you should read in order to see the sources Gardner used to create these rituals.

Crowley, Aleister.  Magick in Theory and Practice. Castle, n.d. [ca. 1930]
Gardner, Gerald B.  High Magic’s Aid.  Michael Houghton, 1949.
——.  Witchcraft Today.  Jarrolds, 1954.
——.  The Meaning of Witchcraft.  Aquarian Press, 1959.
Glanvil, Joseph, and Henry More.  Saducismus Triumphatus: or, Full and Plain Evidence Concerning Witches and Apparitions.  London: Lowndes, 3d ed., 1689.  Scholar’s Facsimiles, 1966.  One of Murray’s major sources of information.
Leland, Charles Godfrey.  Aradia: The Gospel of the Witches of Tuscany. Scribner’s, 1897.  Buckland Museum reprint, 1964.
Mathers, S. L. MacGregor, ed. and trans.  The Greater Key of Solomon.  De Laurence, Scott, 1914.
Murray, Margaret A.  The Witch-Cult in Western Europe.  Oxford University Press, 1921.  Oxford paperback, 1962.
——.  The God of the Witches.  Oxford University Press, 1934.  Doubleday Anchor, 1960.
Regardie, Israel.  The Golden Dawn: An Account of the Teachings, Rites, and Ceremonies of the Order of the Golden Dawn.  1937-1940.  Hazel Hills, 2d ed., 1969.

* Gardner appended this paragraph to the Craft Laws in the early 1960s.
* Gardner appended this paragraph to the Craft Laws in the early 1960s.
* These are shown by a drawing to be: genitals, left foot, right knee, left knee, right foot, and back to genitals.
* My Lady Epona points out that this is precisely what Charles Cardell had claimed; that is, this paragraph is a response to Cardell, and so it was probably inserted into the Craft Laws after the run-in with the Cardells and Olive Green in 1959.  This again is an indication that Gardner did not promulgate the Craft Laws as a document for the Book of Shadows until about 1960, when Mr. Q was initiated.

APPENDED NOTE: Although the information in regard to cource books is very
correct, it should be noted that additionally Gardner is known to have also
drawn from non-publically available books of Masonic Ritual accessable only to
members of FreeMasonry Lodges.