Archive for the ‘Wiccan coven in Warner Robins’ Category


Morgan’s Wiccaning

   Posted by: Scrivener


Morgan’s Wiccaning



6 . 15. 2011


Circle of the Dark Moon Coven

Circle of the Dark Moon Coven



You will need these items:


  • The usual tools, candles, paraphernalia for ritual


Items specific to the Ritual

  • A bird-feather fan (optional)
  • Sage
  • Anointing Oil
  • A white candle with the child’s mundane name and Wiccan name carved into it (optional)
  • Water
  • Wine
  • Salt




Cleansing Sacred Space


Sweep the area with besom then smudge with violet-sage.

Cleansing Sacred Space


(Maiden sweeps—with circular widdershins motions—widdershins about the ritual area.
When she is satisfied that enough negativity has been removed she sets the besom aside. Next, she lights the black crone/resolutions candle.
Finally, the maiden checks the layout of the altar making sure that the black candle is at
least near the cauldron.

Except for the above mentioned exceptions, the maiden ensures that the altar should be
divided between male objects on the right—God candle, censer, salt dish, HP’s
athame/sword/wand, and besom— and female objects on the left—Goddess candle,

cauldron, bowl of water, chalice, libation plate (if used), bell, and the HPS’ athame/wand/sword. The pentacle should be placed forward and between the Goddess and God candles.

The maiden also ensures that the chalice is filled and the ‘cakes’ are on the plate. When these tasks are completed, she assists the HPS in any other way deemed necessary. )


Call to the Circle


HPS: (Rings bell to call everyone to the circle.)


HPS: This time is not a time; this place is not a place; today is not a day;

and this night is not a night. I stand at the threshold between the worlds. I stand ready to part the veil of mysteries may the Ancient Ones help and protect us on this mighty journey.


Blessed be.


Coveners: So mote it be.


Consecration of the Elements


Charge at the Pentacle


(HP and HP kneel before the altar. The HP is on the right. Both of them place their right hands upon the pentacle. After a moment, they rise.)


Blessing the Salt


HPS: (places dish of salt upon the pentacle)
HPS: I consecrate thee O creature of salt from the Earth,
magickal aid, and seasoning for Brighid’s Cauldron of rebirth.

I cast from thee all hindrance and malignity, so that in my works of magick you may well serve me.


(HPS removes the dish of salt from the pentacle and then places the dish of water upon the pentacle. Then she takes the salt and using her athame drops into the water three measures of salt. She stirs the water three times with the tip of her athame. HPS sets the salt aside.)


Blessing the Water


HPS: I consecrate thee O creature of water
life giving, whether swiftly flowing or falling from the firmament.
I cast from thee all hindrance and malignity, so that in my works of
magick you may well serve me.
All: So mote it be.

Blessing the Air


(HP places the censer containing incense upon the pentacle)


HP: I consecrate thee O creature of Air—force of the full moon that

brings the imagination to dare.

I cast from thee all hindrance and malignity, so that in my works of
magick you may well serve me.

All: So mote it be.


Blessing the Fire


(HP lights the incense)


HP: I consecrate thee O creature of Fire—force of Magick’s pyre.

I cast from thee all hindrance and malignity, so that in my works of magick you may well serve me.


All: So mote it be.


(HP sets the censer aside.)



Circle Casting


By Earth


(HP holds the scabbard while the HPS draws the sword. HPS and HP proceed around the circle. While walking about the circle, HPS holds sword pointed at the perimeter. )


HPS: (Traces the about the circle with her athame or sword. If “increasing magick” is to be done she walks deosil about the circle otherwise she travels widdershins if banishing magick is being performed. If mother and child are amenable, they may accompany the HPS as she conjures the magick circle. )


HPS: This sacred knife today we take in hand,

To cut the cord of newborn memory

Of sorrows; cut the fears and birthing pains.

You’ll start anew with newborn wings set free.


We scribe this holy Circle; sacred space

Within the holy temple blessed with mirth.

Come forth in childhood, my sweet, to learn

Of Air and Water, Fire and holy Earth.


We set the stage, oh little one, today’s

The day to come and meet the universe.

This blade doth circle and these words do make

A temple sweet and fine as any verse.


This magick circle is both a rampart and protection against all wickedness that shall both contain and entertain the powers that shall be raised within.


Wherefore do I consecrate thee in the name of Lugh and Hecate.



Strengthening the Circle


By Water


Witch 1: Rain of water and salt sprinkled upon the ground,

Protect us from wickedness, and make our magick sound.


(Sprinkles the salt and water mixture around the circle)


By Air


Witch 2: Into the night sky, incense smoke, roil, rise, and writhe,

Sunder us from the mundane like a scythe.


(Takes incense around circle)


By Fire


Witch 3: Fire, shine true and bright,

Aid, grant clarity of sight,

Mayest the Gods be with us this night.


(Takes candle around circle)



Calling the Quarters


Note: if the coven plans to perform “increasing magick,” the quarters should be called in usual deosil order of East, South, West, and then North.


However, if the coven plans don’t include a working, or banishing magick is being performed, then, the quarters should be called in widdershins order of East, North, West, and then South. For the purposes of this document, the quarters will be presented in traditional dark moon widdershins order.


The Individual quarter calls themselves are presented on separate pages for ease of changing calling order. Page numbers have also been removed on the quarter call pages so that all one needs to do is reorder the pages to correctly reflect the type of magick being performed during the ritual.



East: Hail and welcome ye Sylphs of the Airs and realms of the Atmosphere,

I do summon, stir, and call you up.

Bring with you the hosts of the watchtowers of the East

to guard our circle and to witness our rites.

Sylphs, thou art the gatekeepers of the Eastern Portals of Knowledge and Intellect.


(Draw the invoking pentagram of Air)






South: Hail and welcome ye Salamanders from your realms of Fire,

I do summon, stir, and call you up.

Bring with you the hosts of the watchtowers of the South

to guard our circle and to witness our rites.

Salamanders, thou art the gatekeepers of the Southern Portal.

(Draw the invoking pentagram of Fire)






West: Hail and welcome ye Undines of the Waters,

I do summon, stir, and call you up.

Bring with you the hosts of the watchtowers of the West

to guard our circle and to witness our rites.

Undines, thou art the gatekeepers of the Western Portals to Death and Initiation.

(Draw the invoking pentagram of Water)






North: Hail and welcome ye Gnomes, Dwarves, and Trolls of the Earthen Realms,

I do summon, stir, and call you up.

Bring with you the hosts of the watchtowers of the North

to guard our circle and to witness our rites.

Gnomes, Dwarves, and Trolls thou art the gatekeepers of the Northern Portal of Boreas.

(Draw the invoking pentagram of Earth)










Drawing Down the Dark Moon


Invocation to the Goddess


(HPS & HPS return to the altar)


HPS : (Assumes the Goddess position)


O thou beautiful, Lady of the Moon,
most revered, mysterious, and triune,
Round and full above, yet hidden from our sight.

You glide through a starry sky this Full Chaste Moon night.


Thou art the Holy priestess, the triple Goddess,
Our mighty protectress during the full Moon in darkness.

You are maiden, mother, and crone,

At once, beautiful, full, dark and terrible to behold.

Admirable queen of the starry night,

Show me the mysteries and clear my sight.
I invoke thy lunar ecstasy, and thy mystic trance.
I invoke thy magick, and thy initiated guidance.

I invoke thee to enrich my soul’s power,
O Mother, Brighid come, onto me in this enchanted and sacred hour.

I invoke thee and call upon thee, bright Mother in Shadows of us all.

At the crossroads, I await thee; please heed my call.


O Brighid be with me on this moonlit night.

Mistress of all sorceries, to those brave enough, you grant the sight.

O Goddess please come unto me; grant me your wisdom’s might

and descend upon me, your priestess tonight.


(HPS lights the Goddess Candle)


(HP stands before the HPS)


HPS: (draws invoking pentagram before the HP)


Of the Mother darksome and divine,
Mine is the scourge and mine is the kiss;
The five-point star of love and bliss-
Here I charge you, in this sign.

(HP: stands aside)



The Charge of the Goddess


HP: Listen to the words of the Dark Mother, who of old was called Hecate, Nuit, Morrigan, Banba, Erda, Macha, MotherNight, Sekhmet and many other names.


HPS: (HPS as the Goddess Herself, the HPS turns to face the coven.)


HPS: Whenever ye have need of anything,
once in the month, and better it be when the moon is full,
then shall ye assemble in some secret place
and adore the spirit of me,
who am Queen of all the witches.


There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deeper secrets;
to these will I teach all things that are as yet unknown,
And ye shall be free from slavery;
and as a sign ye be truly free,
you shall be naked in your rites,
and ye shall dance, sing and feast,
make music and love, all in my praise.

For mine is the ecstasy of the spirit, and more
and mine is also Joy on Earth;
for my law is love unto all beings.
Keep pure your highest ideals;
strive ever towards them,
let nothing stop you or turn you aside.

For mine is the secret door
which opens upon the Land of Youth,
and mine is the cup of the of the wine of life,
and the Cauldron of Cerridwen,
which is the Holy Grail of Immortality.

I am the Gracious Goddess,
who gives the gift of joy unto the heart of man.
Upon Earth, I give the knowledge of the spirit eternal;
and beyond death, I give peace and freedom,
and reunion with those who have gone before.
Nor do I demand sacrifice for behold,
I am the Mother of all living,
and my love is poured out onto the Earth.

I am the beauty of green earth,
and the white moon among the stars,
and the mystery of the waters,
and the desire of the heart of man.
Call unto thy soul, arise, and come unto me.
For I am the soul of nature.
Who gives life to the universe.
From me all things proceed,
and unto me all things must return;
and before my face, beloved of Gods and men,
let thine innermost divine self
be enfolded in the rapture of the infinite.

Let my worship be within the heart that rejoiceth;
for behold all acts of love and pleasure are my rituals. Therefore, let there be beauty and strength,
power and compassion, honor and humility,
mirth and reverence within you.

And thou who thinketh to seek for me,
know thy seeking and yearning
shall avail thee not unless thou knoweth the mystery;
that if that which thy seekest thou findest not within thee, thou wilt never it without thee.

For behold, I have been with thee from the beginning;
and I am that which is attained at the end of desire.


Drawing Down the Sun


Invocation to the God


HP: I invoke thee and call upon thee, Father of us all.

Thy names are too numerous to tell: Anubis, Osiris, Hades,
Cernunnos, Lugh, and the Lord of the Underworld.


You are the stag of seven tines.



You are the Lord of all things wild, the consort of She whom we adore and before, you were her child.




You have many names but those who know your playful side call you Loki, Puck or Pan.




Though the oak grows and the holly is wan,



You are the stag of seven tines.


Great Father, Lugh the Longhand return to Earth, again.


Come at my call and show Yourself to men.

Shepherd of goats, upon the wild hill’s way,

Lead thy flock from night into day.


Forgotten are the ways of sleep and night—

Men seek for them whose eyes have lost the light.

Open the door of dreams, whereby men come to thee.

Shepherd of goats, ruler of wild things, descend upon thy servant and priest.

O, Lugh, answer unto me.


(HP lights the God candle.)


(HPS: stands before the HP)


HP: (draws invoking pentagram before the HPS)


HP: I am the stag of seven tines, Lord of the Underworld, darksome, and divine, Mine is the realm of shadow sublime. Mine is the scourge and mine is the kiss; The five-point star of love and bliss- Here I charge you, in this sign.


(HPS: stands aside)

Charge of the God


(HP assumes the Osiris position with his back to the coven.)


HPS: Listen to the words of the God, who was of old called Donn,

Anubis, Hades, Loki, Cernunnos, Lugh and by many

other names:


HP : Listen to my words,

The Guardian of all things wild and free,

Keeper of the Gates of Death,

Whose Call we all must Heed:


I am the fire within your Heart,

The yearning of your Soul.

I, the Hunter of Knowledge, Seeker of the Holy Quest

I, who stand in the darkness, am He whom you call Death.


I, the Consort and Mate of Her whom we adore,

Beckoned forth to Thee,

To learn the secrets of Death and Peace,

Come thou unto me.


I am corn at harvest and fruit on the trees.

I am He who leads you home.

With Scourge and Flame, Blade and Blood,

These are mine own gifts to thee.


Call unto me in the forest wild and hilltop bare,

And seek me in the Darkest Night.

I, who have been called;

Lugh, Pan, Hades, Hermes, Puck, Loki, and Osiris Bright.


Speak to thee in thy search, Come to dance and sing;

Come live and love; behold this is worshiping.


I, thy Father. You are my children. On swift night wings,

it is I who lay you at the Mother’s feet;

to be reborn and to return again to seek .


Know me, I am the untamed wind,

the fury of storm.

Seek me with pride and humility,

and passion in your Soul.


HPS & HP: Akhera goti—akhera beiti


Statement of Purpose


HP/HPS: Tonight, we’re gathered here to celebrate Morgan’s Wiccaning.


Power Raising


(HPS and HP lead any others in a catchy rune)


Preparing to visit the Watchtowers


All: Oh come with me, my child, and we will see

The secrets found within the Mystery.

For untold ages all have known the lore:

The Mystery of life within the Four

Some people know the four as winds above

While others call them Unicorns, with love.

No matter how they’re seen nor by what name

For Four are Universal, just the same.

Oh come with me, my friend, as we will see

The secrets found within the Mystery.







The Wiccaning


HP/HPS: Today, we meet in the Circle to ask the blessing of the Mighty Horned God, and the Gentle Goddess on Morgan the son of Jessa and Thomas, so that he may grow in beauty and strength, in joy and wisdom, and in sight and protection of the Gods.

There are many paths one may walk to truth and each must find their own. Therefore, we do not seek to bind Morgan to any one path while he is still too young to choose. Rather do we ask the God and Goddess, who know all paths and to whom all paths lead, to bless, protect, and guide Morgan through the years of childhood so that when at last he is grown he shall know which is the way of his True Will and shall gladly walk that path.

Jessa, and Thomas, parents of Morgan,
bring him forward that he may be blessed.


Parents: (Arise and bring the child to the waiting HP/HPS)


HP/HPS: Jessa, does your child also have a hidden name?


Mother: His hidden name is _________________ .


HP/HPS: (anoints the forehead of the child with oil tracing a pentagram)

I anoint thee, Morgan, with oil and give you the hidden name of ____________ .

(repeats the above action with wine)

I anoint thee, Hidden Name, with wine in the name of the Mighty God Lugh.

(repeats the above action with water)

I anoint thee, Hidden Name, with wine in the name of the gentle Goddess Brighid.


HP/HPS: (Gives the child back to the parents and leads them and the child to each Quarter in turn—beginning in the east.)


HP/HPS: Ye Lords of the Watchtowers of the (East/South/North/West) we do bring before you, Morgan, whose hidden name is ________________, and who has been duly anointed within the magick circle. Hear Ye, therefore, that he is under the protection of Lugh and Brighid.


(In turn, after the child is introduced to each quarter, the caller of that quarter offers a blessing)


East: (smoke from the burning sage is wafted around the baby using the bird’s wing fan.)

By the Air which is Her breath, may you live long and prosper!



South: (the quarter candle flame is passed before the child.)

By the Fire which is Her radiant spirit, may you live long and prosper!



West: (water is sprinkled over the baby.)

By the Water which is Her blood, may you live long and prosper!



North: (salt is sprinkled over the baby.)

By the Earth which is Her body, may you live long and prosper!



HP: (The HPS and HP take their places back at the altar with the parents and child standing between them)


Lugh, lord of all the arts and ruler of the wild places, bestow upon this child the gift of strength.


HPS: Gentle Brighid, bestow upon this child the gift of wonder and awe of the natural world.


HP: Lugh, the Longhand master of all the arts, bestow this child the gift of wisdom.


HPS: Brighid, Goddess of home and hearth, bestow upon this child the gift of love.


(HP/HPS invite first the parents and the others attending to step forward and bestow their own blessings upon the child. When all have blessed the child, the HP and HPS, and the parents and the child turn to the others in the circle)


HP: Are there two in the circle who will stand forth as godparents? Who will stand for this child with me?


(At this time the god parents make their intentions known. If no godparents are present, the HPS answers the HP)


HPS: I will join you.


(If present, the godparents now come forward. Otherwise, the HP and HPS may stand in their stead. If no godparents are present, the HP and HPS stand facing each other and answer each other’s questions)


HP: Do you, ___________, promise to be a friend to _____________ throughout his childhood, to aid and guide him as needed, and in accord with his parents, to watch over and love him as if he were your own blood, till by the grace of Lugh and Brighid he shall be ready to choose his own way?


HPS/GM: I, ________, do so promise.


HPS: Do you, ___________, promise to be a friend to _____________ throughout his childhood, to aid and guide him as needed, and in accord with his parents, to watch over and love him as if he were your own blood, till by the grace of Lugh and Brighid he shall be ready to choose his own way?


HP/GF: I, ________, do so promise.


HP: The God and Goddess have blessed him;

The Lords of the Watchtowers have acknowledged him;

We his friends have welcomed him;

Therefore, O Circle of Stars, shine in peace on ___________,

Whose hidden name is ____________.

So Mote it Be!   �


HP: (Now invites all who want to come forward and offer their own blessings for the child)


(When all the blessings have been bestowed, the HPS directs everyone to return to their places and ceremony proceeds with Cakes and Ale)   �


Consecration of the Wine and Cakes (Symbolic Great Rite)


The Great Rite (Symbolic)


HP: For in the Days of Old, the Body of Woman was the altar. Come, let us all share the loving cup of the God and the Goddess


(HP holds the blade aloft)


HP: Blade of my heart and my intent Help us all to remember That what is given is received back threefold Help us all to remember To receive as graciously as we give.


HPS: For in the days of Old, the body of Man was the power

Come, let us share the loving cup of the Goddess and the God.

(She holds the chalice aloft)


HPS: Chalice of my heart and my intent

Help us all to remember

That what is received must be given back three times

Help us all to remember

To give as graciously as we receive


HP: As the athame is the male.


HPS: So the Chalice is to the female.


HPS/HP: And the two are conjoined as one in truth.



Consecration of the Wine


HPS: (lays her athame down and places the chalice on the pentacle.)


HPS: May this offering to the God and Goddess keep us from ever knowing thirst.


Consecration of the Cakes


(HP holds the platter of cakes before the HPS. She touches each cake in turn)


HPS: This food is the blessings gods to our bodies. Let us Partake of it freely. And, as we share, let us remember always to see to it that aught that we have we share with those who have nothing.

Cakes and Ale


Note: the ceremony of Cakes and Ales now proceeds according to the HPS’ wishes: either the plate and chalice is passed from covener to covener and they serve themselves or each other according to coven cusThomas or the HPS and HP proceed from covener to covener serving them and finally each other.


HPS: (When all of the coveners have partaken of the simple feast, the HPS places some food and drink in the libation bowl. HPS raises the libation plate in salute.)


HPS: To the Gods.


Coveners: To the Gods.



Closing the Circle


Release of Deities


Release of the Goddess


HPS: (faces the altar, assumes the Goddess position—or alternatively salutes with athame—and recites)



Queen of the Universe who wears a mantle of stars and shadow'd moonlight, on this full Chaste Moon night,



We thank you for your attending and witnessing these rites.



With your help, we shall start down the path to wisdom's light.




For this boon, and glimpse



Of your magick, and mystery,



We salute and thank Thee.




Alas, our time together now is past.



We bid thee farewell.



Stay if you will and join our repast.



Leave us if you must.



Ere you leave us, know that all who met here



Did so in perfect love and perfect trust.



(Extinguishes the Goddess candle)


Release of the God


HP: (Assumes the Osiris position)


Thou art the Stag of Seven tines.
He who’s power is wide as the flood on a plain.
Your wisdom stretches like a hawk across the sky.
Who but you with smoke sets our heads afire?
You taught us the secrets of the unhewn dolmen.

For this boon, and glimpse
Of your magick, and mystery,
We salute and thank Thee.

Alas, our time together now is past.
We bid thee farewell.
Stay if you will and join our repast;
Leave us if you must.
Ere you leave us, know that all who met here
Did so in perfect love and perfect trust.

Quarter Dismissals


(The HP follows the HPS around the quarters—except where noted—while the rest of the coven remain in place around the circle but mimic the HPS’ gestures. At each quarter, the HPS and HP salute the quarter with their athames. After the dismissal, the HPS, HP, and coveners, draw the banishing pentagram.)




North: Hail, Gnomes, Dwarves, and Trolls who toil in rock and dirt, on this moonlit night, we thank you for witnessing and protecting these sacred magickal rites.

Lead the hosts of the Watchtowers of the North and return to your Realms of Earth, Borean snow and ice.


(Draw the banishing pentagram of Earth)


West: Hail, Undines of the Rivers, Lakes, and Seas, on this moonlit night,

we thank you for witnessing and protecting these sacred magickal rites.

Lead the hosts of the Watchtowers of the West and return to your Realms of Water.

(Draw the banishing pentagram of Water)


South: Hail, Salamanders of heat and light, on this moonlit night,

we thank you for witnessing and protecting these sacred magickal rites.

Lead the hosts of the Watchtowers of South and return to your Realms of Lava, Heat, and Fire.


(Draw the banishing pentagram of Fire)





East: Hail, Sylphs of the atmospheres, on this moonlit night,

we thank you for witnessing and protecting these sacred magickal rites.

Lead the hosts of the Watchtowers of East and return to your Realms of Air.

(Draw the banishing pentagram of Air)



Grounding the Circle


(HPS and HP face the altar together. The Deities have been thanked and the Quarters dismissed, therefore, the next action is to ‘take down’ the circle. Since the circle was thrice cast, it should be thrice unwound. Also, because the circle was cast doesil it should be undone in a widdershins direction.


An Athame or sword may be used; but I prefer the sword for reasons you shall see later. Assuming it was the HPS who cast the circle, we’ll let her undo it.)

(HP holds the scabbard while the HPS draws the sword. HPS and HP proceed around the circle. While walking about the circle, HPS holds sword pointed at the perimeter.)


HPS: O Circle of Power, as I have conjured thee I now release thy energies into this blade.


(In your mind’s eye, see the circle dissolve into a wispy energy smoke, which the glowing blade readily absorbs)


Where there once existed a rampart between this world and the Otherworld, the rampart is no more. Once again, our realms are separate. However, the love and joy with which we met here tonight remains undiminished.


(When three widdershins circuits have been completed, the HP remains at the altar while the HPS walks to the center of the circle and grounds the sword—this is why I said that I prefer using a sword.)


HPS: This energy I return unto Mother Earth. May it help assuage her hurts in some small fashion.


(HPS rejoins the HP at the altar and then together they face the rest of the coven)


HPS: The circle is open but remains unbroken. Brothers and sisters, we are children of the Lord and Lady. May they always live within our

hearts, our magick, and our lives. Merry did we meet, and merry do we part. Merry may we meet again.


Blessed be.


Coveners: Blessed be.


2011 – Wiccaning _Morgan_pdf file


2011 – Wiccaning (Morgan) Word 2007 File

Attached are two files (one a .pdf file, and the other a PowerPoint presentation) that show an example of what a remote tarot reading by the Circle of the Dark Moon School of Wicca, Wytchcrafte, and Magick (CotDM) would entail. We have several experts in the Tarot as well as several students who have chosen the Tarot as their divination specialty.


Currently, the remote Tarot readings (some call them intuitive spiritual readings) are free of charge. The querent (the person requesting the Tarot reading) may either think of a question or just request a general Tarot reading.

Once a request for a Tarot reading is received, within 72 hours you will have the results of your personal Tarot reading emailed to you. All Tarot readings are performed by live coven members of the Circle of the Dark Moon and not a computer.


If you’d like a Tarot reading performed in real-time, Tarot readings via Skype (skype id: circleofthedarkmoon) are available. Simply contact us at[url][/url] to set up a time. Similarly, if you happen to be in the Warner Robins area and would like a Tarot reading performed by one of the witches from the Circle of the Dark Moon, contact us at[ to set up an appointment time. The Tarot reading may be done at our covenstead or some other place should you prefer.

Tarot readings by the Circle of the Dark Moon Coven members are accurate, professional, and most of all fun for the client. The Circle of the Dark Moon has more than 27 years of combined experience in the Tarot and other forms of divination (Channeling, Scrying, Runes, I-Ching, etc.). As mentioned above, the Circle of the Dark Moon is professional, discreet, understanding, and most of all anxious to help our clients whether they are Wiccan or not.

Tarot Reading 20110522

Tarot Reading 20110522 (Power Point Presentation)



Witch Bottles

   Posted by: Scrivener

Witch-bottles are probably quite familiar to many Pagans, at least as a concept. Witch-bottle isn’t a poor little Witch in a bottle, or hold something Witches drink in their gatherings. They are more akin to a “bottled spell”. The tradition originates from British folklore, traveling with British immigrants to the Americas, if not further. Many modern Pagans have included Witch-bottles in their collection of spells, widening and diversifying this old tradition – and making it more comparable with their personal ethics.

A Bit on the History of Witch-bottles

The history of Witch-bottles goes back hundreds of years. The origins of this tradition has been dated to the 1500’s. They were used most actively for a couple of hundred years. This is the same time when the Witch-hunts were going on. After this period, the tradition slowly waned. The last historical Witch-bottle was found in a cabin built in mid 19th century, in Pershore, Worcestershire (UK).

The actual bottle of a traditional Witch-bottle during the 16th and 17th century was a German stone bottle called “bartmann” or “bellermine” bottle. Similar bottles of stone material were manufactured in Holland and Belgium. The technique wasn’t mastered in England before the 1660’s and bartmann bottle manufacturing was rare in Britain.

The bottle got its name from a cardinal called Bellarmino only after the Witch-bottle tradition had already begun. These bottles had a round belly and they were decorated with a facial image of a grim looking bearded man and a medallion of stylized floral or natural imagery.

Even though these bottles were being manufactured actively in Germany long before the time of Bellarmino – who was against the Reformation – these bottles were given their familiar name as a satirical comment on the Cardinal. His bearded figure resembled the typical bearded man depicted on these bottles.[1] Later on, the bearded image was taken to represent the Devil, which suited well for Witch-bottles, after all — witches were considered as people allied with the Devil.

Glass bottles were also used, but according to my sources they were never as popular as Witch-bottles as were the bartmann ones.

Old Witch-bottles contained things like bent iron nails, human hair (head hair and pubic hair) and urine. Urine as an important ingredient of a Witch-bottle has been long known in folk traditions, but actual findings with the bottle still containing urine have been rare. However, all of the Witch-bottles found in England which were tested for urine, did prove positive. Other traditional items contained in Witch-bottles include small bones, thorns, needles, pieces of wood and in some cases heart-shaped pieces of cloth.

The bottles were most often found buried under the fireplace. Other sites include under the floor, buried in the ground there, and plastered inside walls. The fireplace is, from a magical point of view, a security risk as it has a straight connection with the open skies above. It was believed that the curse of a Witch or even a Witch herself in a shape-shifted form could get into a house through the fireplace. Another security risk was the doorway, as doors are opened and closed several times throughout the day. In addition to the fireplace, the bottles were often hidden near the doorway.

On the Original Uses

The most active period of Witch-bottle usage and the Witch-hunts don’t coincide by accident. The fear of Witches produced ways of protecting oneself against them during times when slightest misfortune was easily interpreted as being caused by a curse put on one or another member of the family. From the point of view of a present day Witch, the original purpose for building a Witch-bottle wasn’t that pleasant: they were intended to keep Witches and Witches’ curses away. The contents of a Witch-bottle was designed to not only divert an attacking Witch, but also to cause her to suffer the agonies brought on by all the nasty things inside the bottle. To put it simply: to turn the curse back to the curser.

The urine in the bottle symbolizes the target of the curse. The curser and the target of the curse were believed to have a strong connection and the curse was believed to target not only its intended victim, but also the bodily fluids of the target. When the bottle was placed in a way that made it easier for the curse to meet with the urine (in the Witch-bottle) before the actual target, the curse hit the bottle and not its intended victim. This is why the bottles were usually hidden where they were. The importance of pubic hair and hair was similar to that of the urine.

Witch-bottles are very much a part of age-old traditions of sympathetic magic with its intentions of causing pain for the Witch with the contents of the Witch-bottle. According to folk beliefs, the use of Witch-bottles sometimes brought the Witch herself, writhing in agony, knocking on the door – begging for somebody to break the Witch-bottle and promising to reverse the curse.

The Witch-bottle was believed to be active as long as the bottle remained hidden and unbroken. People did go though a lot of trouble in hiding their Witch-bottles. Those buried underneath fireplaces have been found only after the rest of the building has been torn down or otherwise disappeared.


Very generally speaking, the modern day Witch-bottles are very similar to historical Witch-bottles in their basic structure, even though their intended purpose has changed. The most common purpose for constructing a Witch-bottle today is capturing negative energies targeted at the constructor of the bottle, her family or her home. Even though some bottles are “mirroring” in nature, they aren’t normally built to cause agony to the sender of negative energy/caster of curses. Some Witch-bottles are intended to change negative energy into positive one and then release it into the surrounding area. This kind of bottles could be classified as “guard and protect”-bottles.

The basic structure of Witch-bottles can be used for purposes other than protective: for financial gain, for helping with artistic creativity, to call forth positive energy (instead of “just filtering out negative energy”), for improving health, etc.

One could say that the basic principle is the following: practically speaking, a Witch-bottle is a container of some sort, usually a jar or a bottle, which is filled with objects and often also liquids which fill a given magickal purpose. The person making the Witch-bottle, or in other words, the one casting the bottled spell, can charge the objects magickally beforehand and build the bottle to work on this charging until the need of renewing the spell arises. Witch-bottles can also be built to recharge themselves by the energy they ‘capture’ for as long as the bottle stays unbroken, whether it be years or centuries.

Instead of magickally charging the items, one can build a bottle whose the powers are based on its contents, but cumulatively so, resulting with powers stronger than the sum of its parts. Also this version can be designed to be seasonal or “one time lasts a life time”.

What Do Modern Witch-Bottles Contain?

The typical contents of the basic protective Witch-bottle today is quite similar to that of the traditional one: bent iron nails (some say they are better if old and rusty while others say clean and unused are best), thorns, rusty razor blades, broken glass or pieces of broken mirror (some say breaking a mirror for Witch-bottle use causes bad luck, others claim that breaking a mirror for this particular use will not cause bad luck except for people sending negative energies to the bottle builder), or other sharp and dangerous “nasties”, urine of the bottle’s builder, often also menstrual or other blood. One could use semen as the masculine counterpart for menstrual blood. The bottle is often a common tight-lidded glass jar, or a bottle with a rather wide mouth.

Other types of Witch-bottles may contain sand or different colored sands, crystals, stones, knotted threads, herbs, spices, resin, flowers, candles (no, you won’t burn them inside the bottle), incense (you won’t burn it either), votive candles, salt, vinegar, oil, coins, saw dust, ashes etc etc. Actually, everything used in “normal spells” can be used in this bottled version of a spell, the Witch-bottle.

Additional materials include candles and/or wax to seal the bottle/jar with. The rest of the materials depend on the ritual in question (if any) and the religion of the builder of the bottle.

On the Hiding Place

A Pagan living in their own house may be able to hide the Witch-bottle in the traditional way under the fireplace, under the floor, or in the walls. However, it is more common to bury the bottle in the yard in a place where nobody will accidentally break it while digging in the garden. One such place is behind stones under the stairs. For a Pagan living in a terraced house burying the bottle in the garden should work well – as long as you are careful not to attract too much attention to yourself while burying an odd object (the bottle) during the correct phase of the Moon, at night, with just candle light, wearing suspicious looking ritual garments.

Apartments can be a difficult place to live in when you’re trying to find somewhere to hide a Witch-bottle. Or, at least it may seem like that! Digging a hole and burying the bottle in the yard may be not only difficult, but also quite likely not allowed. Nosy kids can dig the bottle up and hurt themselves on the contents. Not to mention that in the right (or wrong, to be more precise) neighborhood could cause lots of trouble for the Pagan attempting to hide a bottle in the yard.

However, the situation is not that impossible! The bottle doesn’t need to be situated near the home in order for it to work. If you are constructing a bottle intended to be a personal safety guard, it can be buried in a forest or sunk in a swamp. With a Witch-bottle designed to guard a given home and those living in it, you can use a large flowerpot by the front door or on the windowsill to bury the bottle in to. In this case, the bottle should be small enough to fit in the flowerpot – with the plant!

Another idea I’ve heard is putting the Witch-bottle into a closet next to the front door, where it could easily do its job as a guardian and protector of the home and its inhabitants. However, this solution might cause some trouble if the same thing that happened to one Pagan happens to you: the Witch-bottle she kept in her closet worked very well – until it one day literally blew up. The bottle was of the very traditional type, so cleaning up after this wasn’t that pleasant, as you can well imagine! While refining the idea further, we ended up putting the bottle in a covered bucket filled with soil and then putting the bottle inside the bucket in the closet.

For a Pagan still “in the closet” or living in something like student housing with a room mate these ideas may not be that usable. There’s still no need to panic, as Witch-bottles can be made in miniature size, too. One witch working with test tubes in her professional life worked out recycling methods for test tubes as miniature Witch-bottles small enough to fit in the flowerpots on her windowsill. If you want to use test tubes, make sure you can close them tightly. There are also miniature bottles and jars available at various gift shops which can be used as well.

It should be noted that not all Witch-bottles are designed to be hidden away. Some are intended to be left out in the open, for example on the windowsill, on your altar or on your (work) desk.

Some Instructions

The next part contains some instructions for making Witch-bottles. I won’t be including any particular instructions for rituals. First, because the exact rituals used depend on the religion of the person crafting the Witch-bottle and rituals aren’t even always necessary. One doesn’t even have Pagan religious inclinations for constructing a Witch-bottle. One of the persons who has made a Witch-bottle with my instructions is completely unaffiliated religiously, doesn’t consider himself a Pagan, and is more or less an Atheist. He is, nevertheless, very happy with the results. Second, planning the ritual (if one decides to have one) can be considered an important part of constructing a Witch-bottle. As important as planning and gathering the objects used. Third, if you are using a pre-made ritual, you can easily end up repeating somebody else’s words and copying somebody else’s motions, without proper emotions. Finally, modifying things to suit you better is in this context not only allowed, it’s recommended!

Basic Bottle for a Modern Witch

This is the tried and tested basic Witch-bottle, suitable also for modern day Pagans. The bottle is intended to be one that protects its maker, often also the maker’s home and family, from negative energies. Depending on how the bottle is made and on the maker’s Will, the bottle can be one that gathers the negative energies in itself (capturing), one that sends the energies back to where they came from (mirroring) or one that changes negative energy into positive (transforming). I would say, however, that this traditional Witch-bottle isn’t the best suited one for the last option.


  • Glass, earthenware or stone bottle or jar, with a tightly closing cap. Size depending on how big you can easily hide. Size doesn’t matter that much, so be reasonable.
  • Protective gloves for handling items you’ll be putting in the bottle. A Witch-bottle won’t help you much if you manage to get a blood poisoning while constructing one.
  • Wax or candles to seal the bottle. Black is a good choice.
  • Another jar for “potty” if you don’t have one. Aiming isn’t that easy, especially if you’re trying to hit something like a Witch-bottle. So, you’ll need something to pee into – and of course you’ll need your urine.
  • All kinds of “nasties”: Nails, rusty and bent (you can bend them yourself, too). Pieces of barbed wire, thorns, burrs, pieces of glass and/or mirror, needles etc.
  • Some things to choose from: Menstrual blood (if you are female) or semen (of you are male). You can drain menstrual blood from your menstrual pads or tampons, in order to get semen. Well, you do know how to get it. Word of advice, though – if you are using sex magick as a part of your Witch-bottle building ritual, do try to remember that you were supposed to collect some of the semen to use in the bottle. It’s not that easy to collect it out of your partner, you know. Other blood – get a sterile needle from the pharmacist and remember to buy some band-aids as well. You can also add your pubic or other hair to represent yourself. An egg can also be included.
  • Bandages should be readily available, in the case something happens. A lot of the stuff you’re putting into the bottle is sharp.

Preliminary preparations

Gather all the necessary items, your bodily fluids being the very last ones as you don’t want to store them even for a day. You can collect other items intended for a Witch-bottle over a long period of time, storing them until you have all the necessary items and enough of them. Items found on the ground suit the purpose well. Cut metal items into smaller pieces if necessary so that they fit into the bottle you’ve chosen. If you’re using a very small bottle, remember that will need only a very very small number of each item or alternatively small items (broken needles, tiny nails etc).

Choose a date to suit your magickal workings best and plan your ritual, if these things are important for you. Waning moon is often considered a suitable time for building a Witch-bottle. The ritual can consist of just the visualization of the bottle’s intended use.

You can use the following to help with your visualization:

Your bodily fluids are intended to symbolize yourself, they are part of your essence and are traditionally used in magick. Instead of having the negative energies hitting you, they hit your “representative” in the Witch-bottle, the part of your essence.

For a capturing bottle: The “nasties” inside the bottle are intended to capture the negative energies – the metal captures them, the glass confuses and cuts them, the thorns puncture them and iron (and egg) dissolve them. You can visualize the negative energies drowning in the urine. If you are building a mirroring bottle, visualize the glass and mirror mirroring the negative energy back to its sender or to grounding it to earth. For a transforming bottle you can use colored glass and visualize the negative energy transforming into positive one before continuing on its journey forward to benefit you, your home or the universe.

Choose the place to hide your Witch-bottle before you make it. Be sure you have all the necessary equipment like a shovel. By the time the bottle is finished, it’s too late to start pondering “but where will I put this thing?” If you are going to bury the bottle in the ground, choose the place so that people or animals will not dig it up.

The Actual Making of the Bottle

Have all the necessary equipment and items at hand in a place you consider best suitable for the task, at a time most suitable for you. Cast a circle, if you feel one necessary. You can build the bottle and have your ritual at the site of where you will hide it or do everything else in one place and then take the ready bottle elsewhere to be buried.

Fill the bottle with items you’ve chosen until they form a disgusting mixture. Shake the bottle to mix the items, if necessary. If you are including an egg, don’t break it and add it as the last of the solid items. Remember to leave enough room for it as well.

After this, add urine, menstrual blood or semen, or prick your finger with the sterile lancet and add as the very last thing a few drops of your blood. You won’t need large amounts, blood and semen are considered potent, so few drops will do.

Close the cap or lid and seal the bottle. You can carve symbols of your choice (for example runes, a sigil), being careful not to break the seal. If this happens, remove the wax and start the sealing process again.

If you are going to go to another place to hide the bottle, clean up after yourself especially if there is any chance that somebody else will get to the place where you were building your bottle before you come back from hiding it! If you did cast a circle before starting, take it down. Remember to ground yourself (if you are creating the bottle at the place where you’re hiding it, you can do this afterwards).

Travel to the hiding place and hide your Witch-bottle in a suitable manner. Banishing words suit the situation well and if you don’t know how or don’t want to use traditional banishing spells or something similar, you can even swear like a drunken sailor! You can bury the bottle upside down, putting more nasties in the hole you buried around the bottle before covering it all up. If you are hiding the bottle somewhere inside your home, hide it the right way up.

Wiccan Version

The Wiccan versions of the Witch-bottle which follow are more suitable for the Wiccan view of the world, magick and ethics. They are often intended to capture the negative energies or prevent it from ever arriving and – what’s important – prevent it to harm the home and its inhabitants. Many of these Wiccan versions are very much like the basic bottle described above, so it isn’t necessary to repeat everything over. However, you can use wine, (apple) vinegar or blessed (salted) water instead or in addition to urine. The nails used may be new, etc.

Many Wiccan Witch-bottles use herbs, with the herbs being chosen according to their magickal qualities. There are sometimes very specific instructions given for the gathering of each herb and other items, including correct phases of the Moon. The herbs and other objects may be put in the bottle the previous day, letting the bottle stand by the witch’s bed over the night. In the morning, you can add (morning) urine to the bottle, after which the bottle is closed and sealed utilizing Wiccan rituals. Some instructions state that the bottle will be placed in a cupboard or closet, so you don’t necessarily have to carefully hide it.

The following instructions are a basic version of a Wiccan version of the Witch-bottle, using herbs. You can do everything using a longer/more complex or a shorter/simpler route, depending on your own inclinations. You can for example start collecting the necessary items on a given phase of the moon (for example on the day before New Moon) and perform the ritual on the next Dark Moon. Or, you can collect the items when you have time for it and build the bottle at any phase of the moon (with protective spells, you don’t always have to wait for the right phase of the moon – you do it when you have to). You can utter a suitable spell with every item added to the bottle, summoning the spirit of the item/accessory and meditate for a while – or you can speak your chosen words after the bottle is filled. You can make the bottle as part of a ritual, or you can construct a ritual especially for this occasion. One reason why I’m being so vague with the instructions is that I’m not Wiccan myself.


  • Bottle or jar, with a tightly closing cap or lid
  • Sea salt
  • Crystal or stone, for example turquoise, obsidian or black onyx.
  • Herbs, for example acasia, aloe, lilies, lime, lotus, agrimony, corn, cayenne and black pepper, dried onion, salvia, frankincense, basil, mint, myrrh, garlic, rosemary, mistletoe, pine needles.
  • A few nails or needles
  • Wine, (apple) vinegar or urine
  • Thread
  • Black candle for sealing
  • The usual tools used in the ritual section

Preliminary Preparations

You can choose the herbs and crystals you are going to use according to their special qualities or use some of those I’ve listed. You can also use a drop or two of an essential oil instead of a herb. You can choose the number of herbs and solid items in general (in this case, essential oil is counted as “solid”) to put in the bottle on numerological grounds either so that the number of all solid items is a specific one, or that you will use a certain number of herbs. Suitable numbers are 7, connected to protection, or 9, connected with the Goddess.

Gather the necessary items. Clean the bottle you are going to use. Wash it with warm soapy water carefully (if you can use a specific soap made for protective purposes, so much the better) and dry it well. You can leave the bottle over night in the light of a full moon to charge it. Choose a place to hide the bottle. For a bottle to be filled as part of a ritual or ritually, it is a good thing to have all the necessary tools at hand, on your alter. You can also construct your ritual and spells and chants beforehand.

The purpose of the crystal (which isn’t absolutely necessary, the list is given as an example – including the liquid items) is to use it’s magickal qualities, the same goes with the herbs. The salt is there to purify and bless the target of the Witch-bottle (the person(s), home to be protected). The nails and needles ground the negative energy and you can also visualize it being then sent back to its sender, threefold. The thread tangles the negative energy in a knot similar to what you are tangling the thread into and to bend the energies away from the builder of the bottle. You can also visualize the negativity tripping over to the thread. The urine represents the builder of the bottle. When using wine or vinegar you can visualize the negative energies drowning in the liquid, with vinegar acting as a purifying element as well.

The Actual Making of the Bottle

If you’re constructing the bottle as part of a ritual, you can perform the ritual opening as usual.

Start filling the bottle with the salt. After the salt, add needles or nails, bent or straight. After this, it’s time to add the herbs. The crystals and the thread you’ve tangled into a “ball” can be added next. If you are adding liquids, that is done after the solid items.

When the bottle is otherwise finished, you can raise energies with a suitable chant (I’ve seen the traditional “Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna” recommended for this purpose) and directing it into the bottle, after which you close the bottle and seal it with the wax of the candle.

End your ritual as usual and bury the bottle into a suitable place or otherwise hide it. You can burn incense on the hiding place to seal the spell properly.

Witch-Bottle to Show Off

Witch-bottles that are intended to be left out in plain sight are not usually made to that much protect their makers, but to bring the one who has cast this bottled spell something she or he wants. The usual reasons are the reasons so common with other types of spell as well: the wish the gain more love, material gains, happiness, creativity.

I won’t give any specific instructions, only basic principles:

Select the bottle or jar used according to its color, shape or the simple fact that it is pleasing to the eye. Go through the magical qualities of herbs, colors, essential oils, metals, crystals etc and choose the ones you’ll use in the bottle according to how well they suit your intended purpose. You won’t normally use any liquids (except for a few drops of essential oils) in bottles left in the open, they are “dry bottles”. Aim for a harmonious whole. That means: don’t try to squeeze in your bottle every single herb or crystal associated with, for example, wealth. Too much is too much!

Pick a few suitable herbs or oils, one suitable crystal, one suitable color. To represent the color you can add (silk) ribbon to the bottle or tie a ribbon around it, or paint a symbol representing your goals with the chosen color. You can also make a “hat” to cover the lid of the bottle, making it out of black cloth and painting a symbol on it with fabric paint or magic marker, or use the color of your spell as the color of this “hat”. You can use colors as colored sands or salts. Even metals have their own magickal correspondences, so you might want to use metal dust or chips.

If you are following the phases of the moon or other celestial objects in your magick, take them into consideration while constructing the bottle. It is up to the bottle’s maker whether to use a formal ritual or not.

As a basic principle, it could be suggested that sands (and metal dust/chips) usually go to the bottom, herbs and oils on the sand and the crystal in with the herbs.

Final Words

You can easily develop a large number of versions of the basic Witch-bottle to suit your (and others’) needs and life situations. Even during the time historical Witch-bottles were in use, there were new versions being developed, so why not today?! There is no One True Witch-bottle (even though there probably are people who would like to claim so), only bottles more like the traditional ones and bottles of more modern variety. I have run into all kinds of bottles myself, some being love-raising bottles on the brink of going over the level of good taste and ethics (some actually going overboard) to bottles constructed to bind a given bad person very tightly. The many varieties speaks volumes for how effective this type of spell work can be and how versatile it is.

[1] Oxoniana, vol. i. p. 232, tells how the bottle got its name: “One of the Fellows of Exeter (College), when Dr Prideaux was rector, sent his servitor, after nine o’clock at night, with a large bottle to fetch some ale from the alehouse. When he was coming home with it under his gown the proctor met him, and asked him what he did out so late, and what he had under his gown? The man answered that his master had sent him to the stationers to borrow Bellarmine, which book he had under his arm; and so he went home. Whence a bottle with a big belly is called a Bellarmine to this day, 1667.”

Originally published in Finnish in Vox Paganorum Also available at The Cauldron.


House/Apartment Banishing the Darkness Ritual

   Posted by: Scrivener

A reader posted this request on our Facebook page:

Greeting my sister & brothers, I hoping that some of you may be able to assist me on a time sensitive matter…A friend of mine is having darklings manifesting themselves around & even trying to harm her. She doesn’t have any one faith, however, knows I’ve delt [sic] with things along this nature before. This time however I am not close & she needs somewhat easy assistance to banish or block these things. Any ideas, spells, etc. are welcome. Thank you. Blessed Be. )0(

Since the reader didn’t specify whether they meant fae darklings or dark/malevolent spirits, what I am proposing is a general banishing. The Circle of the Dark Moon coven used this ritual last August to remove a “dark and heavy presence” as described by the apartment tenants. This presence was so forcefully expelled that upon reciting the final banishing, two members were pushed backward.

Usually, I would recommend before performing a banishing to first attempt contact with the entity/entities to determine what they want. While there are presences that are just nasty pieces of work, many perceived attacks (poltergeists, banging noises, etc.) are actually attempts by spirits to get your attention in order to elicit help. Oftentimes, these seemingly malevolent beings are merely entities that have strayed onto the mundane plane and don’t know how to get back to wherever it is that they belong. Just some food for thought, the monsters under our beds aren’t always monsters.

However, should you decide to perform a banishing, the following ritual has yielded us great success.



We begin this ritual by performing a variation of the Cabalistic Cross. This is done to secure a cleansed area for the working to follow. The Cabalistic Cross is traditionally executed by touching the forehead, solar plexus/genitals, right and left shoulder and finally the heart and intoning in order the holy names listed below this sentence.


ATOH ( thou art)

MALKUTH (the kingdom)

VEH-GEBURAH (the power)

VEH-GEDULAH (the glory)

LE-OLAHM (unto the ages)

AUGHMN (so mote it be)


However, for a more Wiccan flavor, use the below variation.



  • Face East. Touch forehead. Say IO EVOE HEKATE
  • Touch solar plexus or genitals. Say IO EVOE CERNUNNOS
  • Touch right shoulder. Say EKO EKO AZARAK (‘Hail, hail force of fire’)
  • Touch left shoulder. Say EKO EKO ZAMELAK (‘Hail, hail to the glory’)
  • Extend arms in form of a cross. Say
  • IO EVOE (‘Blessed be.’) Clasp hands upon breast and say ‘So mote it be.’



Next, we raise a magickal circle. If the circle caster doesn’t have an athame, sword, wand, or staff, or simple prefers not to use such an instrument, then the caster may use some lit sage, a white candle or even just their projective hand.


Using the magickal projective tool of choice (or even just your right or left hand depending upon your right or left handedness)


  • From the center of where you are casting the circle, go to the Eastern Quarter. Then, trace the invoking pentagram of Air and say, “I call upon Herne the Great Hunter
  • Continue counterclockwise around the circle to its Northern Quarter and trace the invoking pentagram of Earth and say, “I call upon Hecate, Queen of the Crossroads and Protectoress of Witches.”
  • Continue around the circle to its western Quarter and trace the invoking pentagram of Water and say, “I call upon the Morrigan the Warrior Goddess of the Celts.”
  • Continue around the circle to its Southern Quarter and trace the invoking pentagram of Fire and say, “I call upon Cernunnos the Horned Lord of the Wild.”
  • Finish tracing circle, closing it in the East.



  • Return to center of circle and face East.
  • Extend arms in form of a cross. Chant:
  • Say, “Before me HERNE The Huntsman.”
  • Say, “Behind me the Morrigan The Warrior.”
  • Say, “On my right hand CERNUNNOS, the Horned God.”
  • Say, “On my left hand HECATE, the Crone and Queen of all Sorceries.”
  • In your mind’s eye see the invoking pentagrams you traced blazing with an all consuming and cleansing fire
  • Say in a strong voice, “About me flame the pentagrams.”
  • Say in an even stronger voice, “And above me shines the light of the God and Goddess.”
  • Say in your strongest voice, “By the Power of the Divine Light,”
  • Say, “I banish this darkness from my sight.”
  • Say, “Depart, do not follow me or mine and never return.”
  • Say, “Lest by the Divine Flames of the Pentagrams you be consumed and burned.”





Lesson 7



Imbolc (February 1)




Colors: White, orange, red

Decorations: Lamps, besom, yellow flowers

Foods: All dairy products, curries, onions, chives, garlic, spiced wine, seeds, herb teas

Incense: Rosemary, cinnamon, wisteria, frankincense, myrrh

Herbs: Snowdrop, bay, heather, any first flowers of the year, violets, daffodils


Pronounced “IM-bulk” or “EM-bowlk” and derived from the Gaelic word “oimelc” which means “ewes milk”.  Also may derive from a word meaning “In The Belly,” which is a reference to the womb of Mother Earth.


Also called Oimealg (“IM-mol’g), Candlemas, Imbolg, Brigit’s Day, St. Lucy’s Day, Feast of Brighid, Oimealg, Imbolgc Brigantia, Imbolic, Disting (Teutonic, Feb 14th), Lupercus, Candlelaria, The Festival of Lights, or the Feast of the Virgin.


This sabbat marks the recovery of the Goddess after giving birth to the God. The length-ning periods of light awaken Her. The God is a young, lusty boy, but His power is felt in the longer days. It is a fire Sabbat, meaning there should be a fire burning.


This cross quarter holiday and Greater Sabbat is celebrated by most Pagan traditions on February 2, although some groups celebrate on February Eve. It marks the center point of the dark half of the year and is the festival of the Maiden because from this day to March 21st, it is her season and a time for the earth to prepare for growth and renewal. From Samhain to Feast Of Brid (pronounced BREED) the Celts observed a time called “the period of the little sun”.


Although our Mother Earth rests at this time and her stirrings are still hidden from us there is life nonetheless. At Imbolc the long winter is almost behind us. The coldest times have been experienced and survived and now the days are becoming longer. The earth is coming alive and once again, it is time to begin anew. This is the time for banishing winter and preparing for the coming spring. On this day we celebrate the return of light, new beginnings, fertility of the land which is shown to us in things such as the swelling of buds on bare branches and in many places the first Crocus and snow drops flower, springing forth brightly from the frozen earth.. We also celebrate agricultural fertility as evidenced by the livestock birthing new babes, the engorgement of udders and the planning and preparation for the coming planting times. For this reason many people chose this day to bless seeds and consecrate agricultural tools.


It is also felt by many traditions that the eve of Imbolc is the best time of the year to perform divinations specifically pertaining to the future welfare and prosperity of your family. While New Year’s resolutions are often about letting go of habits or things that you no longer want, Imbolc is the time for taking the first active steps toward what it is you want to draw into your life-a time of new beginnings.


Assignment: Pick the correct answer to the questions.


1. What Goddess is associated with Imbolc?

    A. Cerridwyn

    B. Gaia

    C. Belenus

    D. Bridget


2. Imbolc is…?

    A. A Major Sabbat

    B. A Minor Sabbat


3. Another name of Imbolc is

    A. Lammas

    B. Spring Equinox

    C. Candlemas

    D. Ostara


4. Imbolc is a

    A. Death Sabbat

    B. Fire Sabbat

    C. Harvest Sabbat

    D. Fertility Sabbat


5. At Imbolc the days are…

    A. Fading

    B. Growing shorter

    C. Growing Longer

    D. Equal

    E. all of the above.



Circle of the Dark Moon Coven


    First Degree

Minimums for Initiation


  1. Be able to meditate and or maintain a trance state for at least 30 minutes.
  2. Be able to visualize the results of their magick.
  3. Be cognizant of their heritage
    1. Be able to converse intelligently about the major traditions in Wicca
    2. Know the major historical figures in Wicca
    3. Understand that while Wicca may have sprung into existence in the 1950’s, that it’s roots lie with Goddess worship and witchcraft techniques which extend back to at least Paleolithic times.
    4. Be passably well read on the heritage of their life-path and be able to discuss Wicca intelligently.
  4. Have an awareness of Deity
    1. Know what Deity means to themselves and others.
    2. Have a passing familiarity with differing religious pantheons in order to better define their personal relationship to Deity and to further understanding of others on a different path.
    3. Be aware of their God and Goddess.
    4. Know the steps to take to further their spirituality.
  5. Be able to function as a competent solitaire.
    1. Understand how Wicca is a lifestyle and not just a religion.
      1. Be familiar with the laws of Karma.
      2. Understand at least in a limited fashion the concept of living lightly and deep ecology.
    2. As a Wiccan, know your responsibilities to society.
    3. Understand the Wheel of the Year.
    4. Know the lore connected with the Sabbats and be able to observe the Sabbats and Esbats.
    5. Be confident in their ability to conduct rituals.
  6. Have a passing familiarity with numerous magickal systems so that if they should decide to pursue further experience in magick the student will know how to proceed.
  7. Have a thorough understanding of the basic symbolism of the Circle including,
    1. Casting the circle, calling the quarters, and invocation of deities.
    2. Altar arrangement
    3. Must have obtained proper ritual wear as put forth in the laws and know why you are required to wear a robe in ritual.
    4. Be well versed in Circle protocol and etiquette.
  8. Demonstrate the ability to write a full Sabbat or Esbat ritual. (teachers choice)
  9. Know the Sabbats, dates, mythos and symbolism behind them.
  10. Know the Esbats, what they stand for and how they are used magickally.
  11. Choose a healing art and demonstrate a beginning knowledge of it.
  12. General knowledge of the power of symbols. (May include some runes).
  13. Demonstrate a general knowledge of one magickal alphabet.
  14. Demonstrate the ability to cast a circle, create sacred space, and perform basic ritual of teachers choice.
  15. Display a passing competency of one form of form of divination.
  16. Receive a recommendation of secession from the HPS, the HP or at least one member of the coven council.
  17. Demonstrate the ability to write and cast a spell of your choosing.
  18. Complete a paper on what you believe a First Degree is and why you want to advance to that level.
  19. Know the differences between Witches and Pagans.


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