About Beltaine

a guide to the symbolism of the Wiccan Sabbat

by Arwynn MacFeylynnd

Date: April 30, May 1, or the Full Moon in Taurus, depending on your tradition.

Alternative names: Bealtaine (Irish Wittan), Bealtinne (Caledonii or the Druids), Celtic Summer, Floralia, Giamonios, the Great Rite, La Giornata di Tana or Tana’s Day (Aridian Strega), May Day, May Eve, Roodmas, Rudemas (Mexican Craft), Samhradh and La Baal Tinne (Faery Wicca), Walburga (Teutonic), Walpurgis Eve, Walpurgisnacht (German) and Whitsun or Old Bhealltainn (Scottish PectiWita).

Primary meanings: Beltaine honors the union of the God and Goddess and the beginning of the fertile Goddess’s reign. We see Her power in the flowering plants and warm days. This day marks the emergence of the God into manhood. The Goddess and the God unite, and the Goddess becomes pregnant. Flowers and greenery symbolize the Goddess, the Maypole the God.

Symbols: Many pagans represent Beltaine with fresh flowers all around and a cauldron filled with flowers. All of the following flowers are symbolic of Beltaine: roses, bluebells, marigolds, daisies, primroses and lilac. Mirrors are also appropriate. Altar decorations may also include a small Maypole or phallic-shaped candle and a daisy chain. Plaiting and weaving straw, creating in wicker and making baskets and fabrics are traditional arts. Other symbols are the traditional full-sized Maypole (about 10 feet tall), May baskets, crossroads, eggs, butter churns and chalices.

Colors: White and dark green particularly, also all colors of the rainbow.

Gemstones: Sapphires, bloodstones, emeralds, orange carnelians and rose quartz.

Herbs: Almond, angelica, ash trees, birch trees, bluebells, cinquefoil, daisies, frankincense, hawthorn, ivy, lilac, marigolds, primroses, rosemary, roses, satyrion root, woodruff and yellow cowslip.

Gods and goddesses: All virgin-mother goddesses, all young father gods and all gods and goddesses of the hunt, of love and of fertility. Some Beltaine goddesses to mention by name include Aphrodite, Arianrhod, Ariel, Artemis, Astarte, Cybele, Diana, Freya, Rhiannon, Shiela-na-gig, Skadi, Var, Venus and Xochiquetzal. Beltaine gods include Apollo, Bacchus, Bel/Belanos, Cernunnos, Cupid/Eros, Faunus, Frey, the Great Horned God, Herne, Odin, Orion, Pan, Puck and Robin Goodfellow.

Customs and myths: Wrapping the Maypole is a Beltaine tradition. In the old days, the Maypole was often made from a communal pine tree decorated at Yule, with most branches removed for Beltaine. In some traditions, the ribbons around the top are red and white; the white can represent the Virgin Goddess and the red the Sun God, or the white the Maiden and the red the Mother. The participants dance around the Maypole with the ribbons — the males holding the red and the females holding the white. As they dance, they intertwine the ribbons to form a symbolic birth canal around the phallic pole, representing the union of the Goddess and God. Many Wiccans choose this time to perform their own handfastings; others hold that the Goddess frowns on marriage in this month. Another great choice would be the next Sabbat at the Summer Solstice.

The Great Rite, jumping the balefire, blowing horns and gathering flowers are other Beltaine traditions. Solitary practitioners might weave ribbons as an alternative to dancing around the Maypole. It is considered taboo to give away fire or food on this day.

Wiccan Tool List Master

Equipment:

a pentacle
6 candles; 1 for each direction, 2 for altar
chalice of wine (hard apple cider on Samhain)
wand
scrounge of silken cords
small bowl of water
small bowl of salt
3 cords, one red, one white, one blue, 9′ long each
white-handled knife
individual athames
incense burner and incense
small hand bell
dish of cakes
sword
chalk
altar cloth of any color
cauldron
tape recorder and tapes of appropriate music
veil for Great Rite of a Goddess color: Blue, green, silver or white

For New or Dark Moon Esbat:

extra incense
an apple and a pomegranate
cauldron with a fire in it and/or a bonfire
crystal ball or other scrying tools
white tabard with hood for Priestess

For Winter Solstice (Yule):

cauldron with candle or oak bonfire
wreaths, 1 of holly and 1 of mistletoe
crowns, 1 of oak and 1 of holly
blindfold
sistrum
animal skull filled with salt

For Spring Equinox:

cords as described in preparations
hard-boiled eggs
a bonfire ready to ignite or a taper
flowers in the cauldron

For Beltane Sabbat:

bonfire

For Initiations:

anointing oil
tub to bathe the candidate in
towels
salts, herbs and oils to add to the bath
a blindfold
a shirt or other clothing that can be cut
a length of string to measure the person
two lengths of cord to bind the hands and feet
bonfire for warmth if needed

For Blessings:

anointing oil
wine

Opening the Circle

Opening the Circle

The last thing that must be done is the opening of the cast circle. The people who purified and blessed the space are not needed for this part, only the person that did the actual casting of it. They should take their athame and return to the east, cutting a slit into the edge of the circle, and then walk around the circle in the opposite direction that it was cast in, visualizing the energy being pulled back into the tip of the athame.

When the person reaches the east once more, they should touch the tip of the athame to the pentacle to ground all of the energy that was put into it. This will keep the athame balanced and ready to use. Once this is done, the area should be cleaned up and put back into the order that it was found.

If the space is rented or public property, make certain that everything that was brought is removed, including the garbage. Dump the offering on the ground under a tree or into running water. If the space is a non-for-profit organization, a small donation is usually welcomed. If none of this is possible, a charitable donation to a local group in the organization’s name can also be done.

Circle Casting

Circle Casting

Why do we cast a circle? We cast a circle for protection from what may be attracted to what we are doing. There are times when spirits that do not wish us to succeed will be drawn by the power that we raise during a circle. Sometimes it is beneficial to cast a circle to lay down a boundary between the ill will that pagans sometimes encounter as they walk on their path. The circle itself is a reminder that we are now in a different time and space, and that this space is special.

The circle is a container as well. It is used to hold the energy that is raised until it is time to release it to whatever end we are working towards. If it was not there, the energy that we raised would have to be directed into a container rather than letting it swirl around in the one that has already been created. It is far easier to tell if there has been enough energy raised when you are moving directly through it than it is to tell if there is enough in the container.

Finally, the circle exists as a link to the people that have cast circles and gathered together in the past, and a link to those that will cast them in the future. It is a continuation of a chain that has evolved over thousands of years, passing information on and down throughout the ages. While there are very few religions that can trace their roots back into antiquity, it is undeniable that there are traces of those religions left, and that there are rites and ideas that have been passed down from one person to another throughout those long years. The circle is our way of trying to connect to those times gone by and it is our legacy to our children and their children for years to come.

Whether your circle has a physical boundary, a boundary of thought, or whether it is simply a grove of trees that is circular, the ideas are still there. The circle is a construct of the mind, an idea that passes between groups. It is the idea of a scares space and sacred time.

Why do we do ritual? Ritual is a way of trying to connect to something that is greater than the self. It is a link to other people and other beings; a link to times past and future. When people come together to celebrate their idea of the sacred, it is a sharing of something that is intangible and profound. It is a way to experience the divine that surrounds us in nature and is a part of ourselves that is not always understood. Ritual is a time for joy to be expressed in the celebration of the seasons and a time for sorry to be shared in the cycles of life that take our friends and loved ones from us and a time for everything in between.

It seems almost innate for people to come together to share this idea of the sacred. While the idea of what sacred is varies from people to people, there are very few cultures that do not espouse some version of the ideas of the sacred being a time set apart from secular life. Many cultures choose to make the goals of the two similar, thus ensuring that both are successful. Religion, it would seem, is something that is almost an inborn need of humans, a way of processing the things that we do not understand and of being able to celebrate them.

Why do we place the elements of ritual in a particular order? The simple answer is that it makes it easy for more than one person to follow what is happening when there is a common order to what is being done. The not so simple answer is that there is a logical progression from start to end to rituals that allow people to perform their rites in the simplest and easiest manner possible, allowing more people to participate.

Paganism is a group of religions that tends to frown on a centralized religious structure, and so it is important that more people be able to perform these rituals. Simplicity and structure gives the ability of those who do not wish to spend years mastering the smallest component of a ritual to participate as well. Common sense also plays a part in the order of a ritual. For most people, it makes sense to cast a circle and cut it off from the world outside before inviting the gods and elements as it is somewhat rude to make them stand around and wait, or call them and then cut them off from the ritual as you cast your circle. Some, however, find that it makes more sense to cleanse and purify the area, bring everyone in, and then cast the circle and invite the gods. Still others call the gods first and then cast the circle. As with anything, each person must decide what works best for them and why.

Where do we place things in a ritual? When thinking about where to place an event in a ritual, it is necessary to examine that event to find out what the results might be, or the reason that it is being done. If you are going to Draw Down the Moon (Call a Goddess into a person), then you need to consider just how tiring this is going to be for that person. Will they want to run and jump around to raise energy after? Is the Goddess likely to want that sort of thing?

If a person were going to do a drawing down for a God and Goddess, doing that before the Great Rite would make sense as it is a rite that takes the opposites of male and female and uses that polarity to make the rite that much stronger. Ritual creation takes the ability to think about the small details such as this and form them into a larger, successful whole.

How do we know when it is right to do something and when it is not? Start to decide this by thinking of the outcome of the ritual. What is the purpose that you are getting together for? If you are doing a healing, it would be good to invite gods that have that particular aspect. If you are doing a binding or a deconsecration, choose gods that deal with endings. If you are celebrating Beltaine, a fertility holiday, don’t invoke a Crone goddess who is past her fertile years.

The yardstick that any witch must use in creating a ritual is “Does it make sense to do it this way?” If it does not make sense, then find a different way of doing the event that does. There is no limit to what can be done with ritual. There is no right or wrong way to do a ritual. If it does not make sense to call the quarters, then don’t. Because something has always been done need not mean that it should always be done. Similarly, don’t throw out tradition unless it makes sense to do so.

Circle Etiquette

Never summon Anything you can’t banish.

Never put asafoetida on the rocks in the sweat lodge.

Do not attempt to walk more than 10 paces while wearing all of your ritual jewelry, dream bags and crystals at the same time.

When proposing to initiate someone, do not mention the Great Rite, leer, and say, “Hey, your trad or mine?”

Never laugh at someone who is skyclad. They can see you, too.

Never, ever set the Witch on fire.

Looking at nifty pictures is not a valid path to mastering the ancient grimoires. Please read thoroughly and carefully from beginning to end so that your madness and gibberings will at least make some sense.

A good grasp of ritual and ritual techniques are essential! In the event of a random impaling, or other accidental death amongst the participants, (see next rule) a quick thinker can improvise to ensure successful completion of the Rite. Make them another sacrifice, Demons like those.

Watch where you wave the sharp pointy items.

Avoid walking through disembodied spirits.

Carry an all purpose translators dictionary in case the ritual leader begins talking in some strange and unknown language.

Avoid joining your life force to anything with glowing red eyes.

If asked to sign a contract or pact and you are experiencing doubts or reservations, sign your neighbors name. Malevolent entities rarely ask for photo ID.

Blood is thicker than water. Soak ritual garments an extra 30-45 minutes.

While drunken weaving may be mistaken for ecstatic dancing, slurring the names of Deities is generally considered bad form.

Calendar of the Sun for Monday, February 6th

Calendar of the Sun
6 Solmonath

Day of Aphrodite Genetrix

Colors: Sea green and white
Element: Water
Altar: Lay with a cloth of sea green, strings of pearls, white lace, many scallop shells, colored glass sea floats, abalone, small shells with hearts and fishes painted on them, and a large chalice of Greek wine with frothy sugared egg whites floating in it.
Offerings: Shells. Fishes. Promises to aid expectant parents.
Daily Meal: Ocean fish. Shellfish. Sweet things, especially desserts. Whipped cream.

Invocation to Aphrodite Genetrix

Lady of Sea-Foam,
Green as the ocean from which
You sprang, with pearls
Of whitest foam,
Aphrodite Genetrix
Love that creates all Life,
We thank you for the Love
That sparked our existence.
We remember that we were all born of love
Whether it was brief and poignant
As a firefly’s courtship
Or solid and lasting
For half a century,
Whether it sprang from the body
Or the heart, or the soul.
You who bind the proton to the electron
And so bind the world together,
May we never forget your gift of attraction
That makes us all human
Even as you are divine.

Chant: Amor Invictus Amor Invictus

(The ritual for this day is the Great Rite, performed by one man and one woman, as Aphrodite Genetrix is the matron of procreative sexuality. If done symbolically, the man plunges a blade into the chalice held by the woman, and then it is poured as a libation. Ideally, it should be done literally, either by members of the house or by two who have come in for this purpose. If outsiders, it would be an auspicious time to conceive a child. All sit facing outwards in a circle and chant as the couple are wrapped in a red cloth and lay together in the center, and when it is done all repair to their rooms and either contemplate love or have ritual sex, alone or together.)

Calendar of the Sun for Jan. 26th

Calendar of the Sun
26 Luis/Gamelion

Gamelia: Day of the Sacred Marriage

Colors: Red and green
Elements: Fire and earth
Altar: On cloth of red and green, place a chalice of water or wine, a blade, a red candle and a green one, incense, a wreath of flowers or herbs, and a branch on which are slipped two rings.
Offerings: Do something in partnership with someone else.
Daily Meal: Sweet cakes, breads, and fruit. Two of everything.

Gamelia Invocation

On this day we invoke the sacred marriage
Of the Lady and Lord,
Whether we call them Hera and Zeus,
Jupiter and Juno,
Dagda and Boannan,
Shiva and Parvati,
Ariadne and Dionysus,
Odhinn and Frigga,
Or any other two who joined not only in love
And the bonds of the fiery flesh,
But chose to be bound together
In the sight of their community
And create the keel of the ship
That was anchored by love
And that carried the hopes of many others.
For to be married is to make a commitment,
Whether that marriage is to another soul
Or to the soul of the Divine.
Come forth and show us divine love,
And may we all be in awe
Of its holiness and power.

(The ritual for this day is the Great Rite, performed by one man and one woman. If done symbolically, the man plunges a blade into the chalice held by the woman, and then it is poured as a libation. Ideally, it should be done literally, either by members of the house or by two who have come in for this purpose. If outsiders, it would be an auspicious time to conceive a child. All sit facing outwards in a circle and chant as the couple are wrapped in a red cloth and lay together in the center, and when it is done all repair to their rooms and either contemplate love or have ritual sex, alone or together.)

Circle Casting

Circle Casting

A Midsummer Night’s Lore

by Melanie Fire Salamander

Cinquefoil, campion, lupine and foxglove nod on your doorstep; Nutka rose, salal bells, starflower and bleeding-heart hide in the woods, fully green now. Litha has come, longest day of the year, height of the sun. Of old, in Europe, Litha was the height too of pagan celebrations, the most important and widely honored of annual festivals.

Fire, love and magick wreathe ’round this time. As on Beltaine in Ireland, across Europe people of old leaped fires for fertility and luck on Midsummer Day, or on the night before, Midsummer Eve, according to Funk and Wagnall’s Standard Dictionary of Folklore, Mythology and Legend.Farmers drove their cattle through the flames or smoke or ran with burning coals across the cattle pens. In the Scottish Highlands, herders circumnabulated their sheep with torches lit at the Midsummer fire.

People took burning brands around their fields also to ensure fertility, and in Ireland threw them into gardens and potato fields. Ashes from the fire were mixed with seeds yet to plant. In parts of England country folk thought the apple crop would fail if they didn’t light the Midsummer fires. People relit their house fires from the Midsummer bonfire, in celebration hurled flaming disks heavenward and rolled flaming wheels downhill, burning circles that hailed the sun at zenith.

Midsummer, too, was a lovers’ festival. Lovers clasped hands over the bonfire, tossed flowers across to each other, leaped the flames together. Those who wanted lovers performed love divination. In Scandinavia, girls laid bunches of flowers under their pillows on Midsummer Eve to induce dreams of love and ensure them coming true. In England, it was said if an unmarried girl fasted on Midsummer Eve and at midnight set her table with a clean cloth, bread, cheese and ale, then left her yard door open and waited, the boy she would marry, or his spirit, would come in and feast with her.

Magick crowns Midsummer. Divining rods cut on this night are more infallible, dreams more likely to come true. Dew gathered Midsummer Eve restores sight. Fern, which confers invisibility, was said to bloom at midnight on Midsummer Eve and is best picked then. Indeed, any magickal plants plucked on Midsummer Eve at midnight are doubly efficacious and keep better. You’d pick certain magickal herbs, namely St. Johnswort, hawkweed, vervain, orpine, mullein, wormwood and mistletoe, at midnight on Midsummer Eve or noon Midsummer Day, to use as a charm to protect your house from fire and lightning, your family from disease, negative witchcraft and disaster. A pagan gardener might consider cultivating some or all of these; it’s not too late to buyat herb-oriented nurseries, the Herbfarm outside Fall City the chief of these and a wonderful place to visit, if a tad pricey. Whichever of these herbs you find, a gentle snip into a cloth, a spell whispered over, and you have a charm you can consecrate in the height of the sun.

In northern Europe, the Wild Hunt was often seen on Midsummer Eve, hallooing in the sky, in some districts led by Cernunnos. Midsummer’s Night by European tradition is a fairies’ night, and a witches’ night too. Rhiannon Ryall writes in West Country Wiccathat her coven, employing rites said to be handed down for centuries in England’s West Country, would on Midsummer Eve decorate their symbols of the God and Goddess with flowers, yellow for the God, white for the Goddess. The coven that night would draw down the moon into their high priestess, and at sunrise draw down the sun into their high priest. The priest and priestess then celebrated the Great Rite, known to the coven as the Rite of Joining or the Crossing Rite.

Some of Ryall’s elders called this ritual the Ridencrux Rite. They told how formerly in times of bad harvest or unseasonable weather, the High Priestess on the nights between the new and full moon would go to the nearest crossroads, wait for the first stranger traveling in the district. About this stranger the coven had done ritual beforehand, to ensure he embodied the God. The high priestess performed the Great Rite with him to make the next season’s sowing successful.

In the Middle Ages in Europe, traces of witchcraft and pagan remembrances were often linked with Midsummer. In Southern Estonia, Lutheran Church workers found a cottar’s wife accepting sacrifices on Midsummer Day, Juhan Kahk writes in Early Modern European Witchcraft: Centres and Peripheries, edited by Bengt Ankarloo and Gustave Henningsen. Likewise, on Midsummer Night in 1667, in Estonia’s Maarja-Magdaleena parish, peasants met at the country manor of Colonel Griefenspeer to perform a ritual to cure illnesses.

In Denmark, writes Jens Christian V. Johansen in another Early Modern European Witchcraft chapter, medieval witches were said to gather on Midsummer Day, and in Ribe on Midsummer Night. Inquisitors in the Middle Ages often said witches met on Corpus Christi, which some years fell close to Midsummer Eve, according to Witchcraft in the Middle Ages, by Jeffrey Burton Russell. The inquisitors explained witches chose the date to mock a central Christian festival, but Corpus Christi is no more important than a number of other Christian holidays, and it falls near a day traditionally associated with pagan worship. Coincidence? Probably not.

Anciently, pagans and witches hallowed Midsummer. Some burned for their right to observe their rites; we need not. But we can remember the past. In solidarity with those burned, we can collect our herbs at midnight; we can burn our bonfires and hail the sun.