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Issue two of the Bulgarian еsoteric magazine "Zmei Magesnik"/ june 2012
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“Threskeia” - The Magic of the Sun God ………………………………………………...……………...4
“The Samodivas” Meetings of PFI Bulgaria……………………………………………......…………....6
A Midsummer’s Night Dream…………………………………………………………..…………...…..8
The Bulgarian Celebration of Enyovden………………………………………………….…………….13
A Spell or a Folk Song….........................................................................................................................17
The Orphic Hymn to God Apollo…………………………………………………………..………...…21
The Sanctuary of the Nymphs and Aphrodite near Kasnakovo village………………………..…....….23
Celebrations for Protection against Fire – Goreshtnitsi………………………………….…….……….25
Live-Fire, Wild Fire………………………………………………….………..……………….……….28
Ilinden – The day of Prophet Elijah…………………………………………………….………...…….31
Drawing Down the Moon; Milking the Moon……………………………………….…….…...…........32
The Full Moon Esbat Rite…………………………………………….………………………….…......34
“The Red Cat” – An incense shop …...…………………………………………..……….….……...…37
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ear Readers,
We have the pleasure to introduce the second issue of the electronic esoteric
magazine Zmei Magesnik.
In this issue, as usually , we have prepared some of the most traditional rituals ,
beliefs and celebrations, bulgarian as well as western which are typical for this period
of the year.
We have put some interesting articles, which are dedicated to the practice of
modern magic and witchcraft. We haven’t missed to announce some future events,
which would take place in Bulgaria. We hope that there will be more and more such
events in future.
It should be mentioned, that the second edition of Zmei Magesnik is extremely
dedicated to the already past Midsummer Solstice , and bulgarian celebrations
connected to Fire and Its patrons.
The new thing that we will introduce is information for sanctuaries, situated in
Bulgaria and which we recommend to our readers to visit if they wish.
The team of Zmei Magesnik wishes you a nice reading and let the light of the Sun
ever shines upon your path!
From the Authors
.
4
n June 23rd
and 24th
near the Thracian
cult center at Starosel a celebration
dedicated to the Sun was organized for
the fourth consecutive year of Thracian society
"Threskeia." The event, entitled "The Magic
of the Sun God," as each year, brought many
visitors who came from near and far in order to
offer their honour to the gods of our land. On
the evening of June 23rd
at 21h after the parade
under the light of the torches carried by the
priests and pilgrims, to the shrine in Chetinyova
mound on the rock, an altar fire was lit and
libations were made together with a prayer in
honour of the Goddess and the God. After the
end of the ritual, the attendees had the
opportunity to enjoy the great dance with fire,
and to give their offerings to the gods – libation
of wine, milk, honey, water or olive oil, and
bread, fruit typical for the region and season
(apples, pears, plums, figs, etc.). At 5 am early
in the morning on June 24th
- Enyovden (St.
John’s Eve; Midsummer’s Eve)
as the tradition requires, the members of the
Thracian society "Threskeia" and their guests
washed themselves with colored water and
went to pick healing and magical herbs. The
5
plant dedicated to the holiday this year was
especially abundant - lady's bedstraw (Galium
verum).
From the meadows in Starosel enthusiasts
gathered early in the morning also St. John’s
wort, yarrow, agrimony, marjoram, oregano,
Filipendula ulmaria, thyme and others. At 11
am a wreath of herbs was braided, through
which all people walked for health and luck.
The ritual “of passage” was done on the
background of songs typical for Enyovden (St.
John’s Eve), by a group of women from
Starosel dressed in traditional costumes.
Cath
Photgraphy:
Borislava Stambolieva
6
’
have written about PFI Bulgaria and the events they organize
many times in the past, that’s why I guess it is no wonder that I decided to tell you about two meetings
they have organized. This time they are more special, because the National Coordinator of PFI Bulgaria
– Morgana will join the meetings. And even more on the meeting of PFI Bulgaria in Sofia a special
guests will be – the national coordinator of PFI Serbia – Marco Nektan and PFI Switzerland – Dixyane.
My personal advice for you is that you shouldn’t miss this unique possibility to meet them even if you
have had certain hesitation whether to join or not. Leave behind your backs embarrassment - I promise
you wouldn’t regret it.
A “Samodiva” meeting will be taken on the 28th
of June in Plovdiv and on the 4th
of July in Sofia. For
more information please find below the given links. On both meeting the main topics that would be
discussed will be the upcoming celebration of Enyovden and the typical celebration for this period of
the year. And of course all future events organized by PFI Bulgaria will be discusses.
For more information you can contact SothiS (National Coordinator of PFI Bulgaria):
Useful links:
"Самодивска среща в Пловдив"
"Самодивска среща в София"
Cath
7
.
8
"Whatever is dreamed on this night, will come to pass."
William Shakespeare - Acknowledging the Magic of This Time
A Mid-Summernight's Dream
idsummer has been one of the
important solar events throughout
the evolution of humankind. It was
an indicator that the year was about to begin
waning, thus winter would be again returning.
The ancients knew that life came from the sun,
it was life giving, life supporting, without it life
would be lost. The journey of the sun impacted
life at every level in the course of time. Nearly
every agricultural society has marked the high
point of summer in some way, shape or form.
Usually around June 21st or 22
nd in the Northern
Hemisphere, the sun reaches its zenith in the
sky. It marks the Summer Solstice, when the
sun enters 0 degrees of the zodiac sign Cancer.
It is the longest day and shortest night of the
year. From the moment of Summer Solstice, the
Sun immediately begins to wane. The journey
into the harvest season has begun. The Sun
King has now reached the highest point in his
wandering through the heavens.
Summer Solstice is so named because to the
naked eye the sun appears stationary in its
northern and southern progression - in fact, the
word “solstice” is from the Latin word
solstitium, which literally translates to “sun
seems to stand still.”
Traditions
Midsummer celebrations begin with
Midsummer Eve, as the Celts and many ancient
groups, reckoned the beginning of day to occur
at dream-time or nightfall. Through the
progression of Christianity Midsummer’s Eve
became Saint John's Eve, but the roots of which
are and were firmly planted in their Pagan
origins.
Fire is an important aspect to Midsummer
celebrations. The balefires, bonfires on hilltops,
at crossroads, or any place where folks could
gather reaches far back through the progression
of time. The fire of Midsummer is traditionally
kindled from the friction of two sacred woods,
fir and oak. Nine different types of herbs are
thrown upon the Midsummer fire. These consist
of mistletoe, vervain, St. John's Wort,
heartsease, lavender, and a choice of four others
chosen from herbs typical of this season such as
yarrow. Folks would feast, dance and jump the
fire for luck and fertility. The herds were driven
through the embers in days long ago to purge
disease and illness from them. When the fires
had burned down, folks would carry ashes back
to their homes to sprinkle on fields, the four
corners, and lay embers on the hearth. Ashes
bring powers of protection, health and luck.
After the fire has burned out and the ashes gone
cold, you can use them to make a protective
9
amulet. You can do this by carrying them in a
small pouch, or kneading them into some soft
clay and forming a talisman. In some traditions
of Wicca, it is believed that the Midsummer
ashes will protect you from misfortune. You
can also sow the ashes from your bonfire into
your garden, and your crops will be bountiful
for the rest of the summer growing season.
It is at Midsummer that the Holly King, God of
the Waning Year, has encountered the Oak
King and succeeded in usurping the reign of the
year. In Celtic Mythology the Young God
withdraws into the Wheel of the Stars and it is
here he waits and learns before his rebirth at
Winter Solstice. It is the time when Belenus,
Belenos - the Sun god, begins to die, fir-
branches; Balefires were kindled to light his
downward path, he will return again at the
Winter Solstice, when the Yule logs and lit fir-
braches will guide His return. A few of other
deities associated with Midsummer include:
Lugh, Lleu, Lugos, Aine. In the modern witch
and Wicca traditions the two major symbols of
the Sabbath are the sword symbol of the God
and the Cauldron the symbol of the Goddess.
Water is the other important aspect of
Midsummer. In times past folks swam in waters
that flowed towards the rising sun as it climbed
in Midsummer morning sky. Bathing in springs
and rivers on Midsummer brings healing,
cleansing and protection. The dew of
Midsummer is said to bestow health to whoever
drinks of it. Especially powerful is fetching
running water of Midsummer morn and mixing
it with ashes from the bonfire, sprinkling it
around the house, yard and on oneself bestows
protection and luck.
The Midsummer is also known as “Litha”, as
one of the four solar festivals observed by many
Wiccan and Pagan traditions - the earth is green
and holds the promise of a bountiful harvest;
The Mother Goddess is viewed as heavily
pregnant, and the God is at the apex of his
manhood and is honored in his guise as the
supreme sun.
Litha is a time to find a balance between fire
and water. According to Ceisiwr Serith, in his
book The Pagan Family, European traditions
celebrated this time of year by setting large
wheels on fire and then rolling them down a hill
into a body of water. The wheel -- or sometimes
a really big ball of straw -- was lit on fire and
rolled down a hill into a river. The burned
remnants were taken to the local temple and put
on display. In Wales, it was believed that if the
fire went out before the wheel hit the water, a
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good crop was guaranteed for the season. He
suggests that this rite was done in order to put
in a balance Fire and Water, because Water
mitigates the heat of the Sun, which is
symbolized by the wheel (the fire) and by
subordinating the sun wheel to water is thought
that it will lead to prevent land from drought.
The Romans, who had a festival for anything
and everything, celebrated this time as sacred to
Juno, the wife of Jupiter and goddess of women
and childbirth. She is also called Juno Luna and
blesses women with the privilege of
menstruation. The month of June was named
for her, and because Juno was the patroness of
marriage, her month remains an ever-popular
time for weddings. This time of year was also
sacred to Vesta, goddess of the hearth. The
matrons of Rome entered her temple on
Midsummer and made offerings of salted meal
for eight days, in hopes that she would confer
her blessings upon their homes.
In Egypt, the Midsummer season was
associated with the flooding of the Nile River
delta.
In South America, paper boats are filled with
flowers, and then set on fire. They are then
sailed down the river, carrying prayers to the
gods.
In some traditions of modern Paganism, you
can get rid of problems by writing them on a
piece of paper and dropping them into a moving
body of water on Litha.
Herbs and Flowers on Midsummer’s Solstice
Midsummer Eve is the evening of herbs. The
herbs and flowers gathered this night are
considered exceptionally potent. St John's wort,
burdock, thorn, and nettle, harvested on
Midsummer Eve are hung on doors and
windows and placed around the home for
protection. Houses are decorated with fennel,
orpine (also known as Sedum; live forever;
stone crop), St. John's Wort and birch branches.
Royal Fern seeds which are gathered on
midsummer are said to make the possessor
invisible. They who find Royal Fern blossoms
on Midsummer's eve become wise, lucky,
wealthy and all around happy folk. Women
wear braided circlets of clover and flowers,
while men wear chaplets of oak leaves and
flowers around their heads. In times past
livestock were also decorated with garlands
made of flowers, foliage, and oak leaves.
Midsummer is the time of sweet strawberries,
blueberries, cherries, blackberries and more.
New potatoes, lettuce, peas, carrots, radishes
and onions are ready for picking. Tarragon,
chamomile, lovage, mint and other herbs are
fresh and delightfully robust. Bee balm, phylox,
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oxeye daisies, roses, lily of the valley,
calendulas, marigolds and others are in bloom.
Midsummer Solstice Activities
This being the season of passion, will, strength
and surprisingly that of soothing love -
Midsummer is the perfect time to understand
the dynamic aspects of passion, will, strength
and the need of the corresponding gentle
aspects that love can bestow. The Sun and fire,
akin to the Spirit upon which we ride, is
coupled with, the Soul, the softening Lunar and
water influence. Spirit without Soul is ego in a
frenzy whereas Soul without Spirit languishes,
there needs to be a proper balance between Fire
and Water; Sun and Moon; Spirit and Soul. For
it is only through understanding these
dynamics, acknowledging our deep pounding
passions, our intense sense of will, and the
strength united with the gentility of love that is
bestow upon us can we utilize them correctly.
The passion at Midsummer has escalated from
the playfulness of Beltane to a more fervent
intensity. Couples who handfasted the year
before at Beltane, tend to marry in a more
formal Handfasting at Midsummer or
Lughnasadh.
The moon of Midsummer have a few names
one being the Honey Moon, as this is a time
when the hives are been rich in honey, which
gathered and fermented into a drink known as
mead, customarily, drunk at wedding parties.
Mead is rumored to be an aphrodisiac; thus we
can observe the roots of modern day marriage
practices and "honeymoons", in their Pagan
soil.
Residents of some areas of Ireland say that if
you have something you wish to happen, you
"give it to the pebble." Carry a stone in your
hand as you circle the Litha bonfire, and
whisper your request to the stone -- "heal my
mother" or "help me be more courageous", for
example. After your third turn around the fire,
toss the stone into the flames.
Astrologically, the sun is entering Cancer,
which is a water sign. Midsummer is not only a
time of fire magic, but of water as well. Now is
a good time to work magic involving sacred
streams and holy wells. If you visit one, be sure
to go just before sunrise on Litha, and approach
the water from the east, with the rising sun.
Circle the well or spring three times, walking
deosil, and then make an offering of silver coins
or pins.
Divination on matters of love are especially
powerful Midsummer's eve. In Scandinavian
countries, on the night before Midsummer,
every young girl places a bunch of flowers tied
12
with nine pieces of grass or nine flowers under
her pillow, upon which she will sleep and
dream of her future husband. In Ireland the
young ladies place yarrow under their pillows
to dream of their mate.
The Faeries’ Celebration
Midsummer is the time when everything is
abundant and flourishing. Flowers smell their
sweetest, colors are most vibrant, trees are their
Greenest, berries are their sweetest and faeries
are their most playful, it is the time that nature’s
lavishness has reached a pinnacle point. In parts
of England it is believed that if you stay up all
night on Midsummer’s Eve sitting in the middle
of a stone circle, you will see the Fae. But be
careful - carry a bit of rue in your pocket to
keep them from harassing you, or turn your
jacket inside out to confuse them. If you have to
escape the Fae, follow a ley line, and it will
lead you to safety. Be sure to leave an offering
for the fey on Midsummer eve, so they may
think fondly of you and yours. Do not forget
that this is the Feast of Faeries; pagans
welcome them for they bless humans with joy
and insight.Midsummer Solstice is a day of
inner power and brightness. Find yourself a
quiet spot and meditate on the darkness and the
light both in the world and in your personal life.
Celebrate the turning of the Wheel of the Year
with fire and water, night and day, and other
symbols of the triumph of light over darkness.
Israfela
13
"Enyo threw on his jacket to go for snow ..."
nyovden (the day of Enyo) is the day
of the summer solstice and on this day
the natural forces and energy are at
their peak. The herbs gathered then are most
effective, flowers and trees smell most
charming and washing in the morning dew
before sunrise has the power to heal. People
believe that at the Enyovska night the spells
are the most effective and easily catch people,
because "the sky has opened" and the strange
creatures of the "other world" are in our world.
Dreams are prophetic, and hidden treasures
tremble with blue flame.
People say that the sun plays with joy on this
day and it is good to see the sun early in the
morning. The Sun takes farewell and sprinkle
the land with its healing sun drops and power.
Girls take their dowry out to the sun so the sun
can see it and bless it. People predict their
future on their shadows and believe that if they
see the shadow whole they will be healthy
throughout the year.
On Enyovden the stars descend from heavens
and charm the grass and herbs so they can be
healing. From the herbs a garland is braided
and people go through it for good health
throughout the year. Young and old roll in
dewy meadows, bathe in the springs and rivers,
because the Sun itself has bathed in the waters
before them. If the girls leave clean, "silent
water" at night under the stars and under a rose
flower in a copper pot they must then wash
themselves with the water on the following
morning because they will be healthy and
beautiful throughout the year. If women and
girls wash their hair with water in which a
Lady's Bedstraw is soaked (the so called
Enyovska grass) their hair will be thick and
shiny and they won't have a headache no more.
In Kyustendil, on the night of the 23rd
nobody
wades in the river, nobody stands near a spring,
and nobody drinks water from a spring, river,
and gutter. It is believed that since it is the
celebration of the samodivas, it is very
dangerous to do so because you might get very
ill.
With Enyovska water, that was under the stars
14
all night long a magic is done to protect one's
house. Put red strips in the water (3 to 21, 1-2
cm wide and 20 cm long). Then again in the
courtyard at the front door sprinkle a handful of
water at eye height, and fasten the strip with a
double knot and then say:
"God help us! (X 3) Water, water, water
Enyova! Who has good thoughts of my home
and to each living creatures at my home, give
him, O God, goodness hundredfold! Water,
water, water Enyova! Who has evil thoughts of
my home and has evil thoughts of each his
living at my home, give him, O Lord, thy
dreadful tribunal according to his deeds! O
God stop the evil! (x 3), O God forbid evil! (x
3) O God, have mercy! (x 3) Amen.
Thistle divination
The evening before the celebration, each girl
should trim three colors of thistle. One of them
she names after herself and the other two she
names after two men. The naming is:
"He, who will be my luck, he is the one that
should blossoms, come to me tonight."
The flowers she leaves on the roof under the
stars which will go down to the thistle and
leave their magical messages. The flower that
blossoms in the morning is the future husband.
Divination with ash bread
The cake is broken into small chunks and each
girl eats a piece of fate and the other piece puts
under her pillow to dream prophetic dreams
about her future husband.
Enyo’s Bride (Enyova Bulja)
An essential rite of the celebration of Enyovden
is the maiden custom Enyova bride. Enyo's
bride is a girl of 3-4 years, elected according to
the local traditions. It might be an orphan;
"runt" sick child; the first child of the wedding
of living parents. The child is taken to an
honorable house - home of husbands with
healthy children. They dress the child with
bridal dress, which consists of wedding shirt,
red veil, bridal jewelry and a crown of lady's
bedstraw. The child needs to hold in her hands
green stalks and to be barefoot and the girls
that are participating in the ritual need to keep
the child off the ground and to carry her on
their hands. On the previous day the girls put
flowers tied with a ring or other mark in the
pot with the water brought by two "clean"
(virgin) girls, covered with a red cloth, apron,
or a man's shirt. The pot should stand
overnight, under "the stars", „under the rose
15
bush". In the morning, when they prepare
Enyo's bride, the girls go round the village in a
circle, carrying her (the bride) on their
shoulders, singing songs about fertility and
marriage. They stop on a well or at a spring,
put Enyo's bride in the lap of a pregnant
woman (for fertility), and then question her.
Her answers are taken as predictions. Then
they return back to the house and the child
pulls the tied flowers one by one from the pot
while the girls sing songs which predict their
future husbands. Finally, they wash their faces
with the water for fertility and health.
Redemption of the herbs from the
samodivas
When you tear the grass and the herbs, they
have to be "bought" from the samodivas.
Arrange all the herbs in the middle and
around them to dance in silence. From the
herbs women make Enyovski wreaths tied with
red thread. The Enyovski bunches and wreaths
are hung at various locations at the homes of
people and during the year they are used heal
the ill by either being burnt or put into water to
make the water sacred and to sprinkle the sick
person afterwards with the sacred water. Girls
make wreaths of 7, 9 or 12 herbs that have the
power to attract young men.
It is believed that on Enyovden the night sky
and the earth open and where there are buried
treasures (goblin's money) blue flame is
coming out of the ground to indicate the
location of the treasure. One should throw his
clothes over flame and then the money can be
safely taken.
Silent Water
Silent water is an attribute in the intimate
rituals of Enyovden. The evening before the
celebration in copper or other copper pot fresh
water is poured from three sources. This water
is carried to the house in complete silence to
preserve and magical properties. The pot is
placed under the bloomy roses to spend the
night under the stars. On the morning of
Enyovden, the flowers are put into the water,
tied with red thread. The silent water should be
drunk at the celebration in 3 sips for a cure. It
is sprayed over the house for protection and to
expel diseases.
16
When women weave the flowers into wreath in
the form of arches, and anyone who has passed
through the wreath will be healthy and at the
exit of the other side everyone is sprayed with
the silent water. Water is used for protection
against the evil eye, black magic and all kinds
of evil. They treat patients with silent water
when there is new moon. A potion is prepared
using the herbs devil's weed with gentian and
verbena. The potion then should stay outdoors
under the stars for a whole night. When
removed name of the person for whom healing
is prepared is repeated.
The King of Field
It is said that women (bayatelki, witches) go to
somebody else’s field, strip naked and perform
various rituals. Then the stalks of the field bow
down to them. Only one stalk remains - the
king of the field. The witch takes him away and
brings it to her field or those who ordered the
stealing. It is believed that the king stalk brings
the fertility to the field where it is taken. To
prevent such "theft", the owner reaps its own
field in the middle or at the four corners.
Sometimes in the night before Enyovden
farmers go to their fields to guard them.
For preserving the harvest and because of the
fear of natural forces another ritual is being
done - the prohibition to reap at Enyovden. It is
believed that "St. Enyo" will strike with
lightning all the fields of those who did not
acceded to his celebration and went to work.
A.S.
17
n internet you can come across a huge
amount of incorrect information, and this
applies in a great extend to the spells and
magical practices. A typical example for this is
one spell, bearing the overblown title
“Bulgarian love spell”, which pretends to be
authentic. It is absurd, because only with one
quick check you can find that the so called
ritual text is actually a part of a folk song. Of
course it is quite possible that the song reflects
a real magical practice, but to claim that this
spell, in this form is an authentic Bulgarian
love magic is a simple mystification. I’m
making an emphasis on this issue, because
lately there is a tendency not to pay particular
attention to the gravity of the rites, as well as to
their origin. Such negligent attitude in the best
case will bring you to making inadequate
actions, but depending on the nature of the rite
it could be very dangerous for you and for your
loved ones. But let us see the “spell” in
question:
“The spell has greatest power during the new
moon and in the days after the new moon.
Don’t do it during the full moon and the days
after it.
The specification of the spell includes buying
a new bowl - preferably made of clay or
porcelain. It is not recommended the bowl to
be from wood, glass or metal.
Pour clean drinking water in the bowl, if it is
possible – from a spring. If you have doubts for
the purity of the spring use mineral water. For
additional strengthening of the ritual you can
use water as you perform “Drawing down the
Moon”.
If it is possible add to the water fresh leaves
from Scarlet Avens (Geum Coccineum) and
mint. Warm the water slightly, stir very slowly
repeating the words:
Oh, Rado, oh, you magician!
A new pot she has bought,
and a fire she has lit;
she has put the herbs to boil,
she boiled and spoke:
“Elecampane, enchant my beloved!
Tansy, daze my beloved!
Lovely valerian,
you valerian divert my beloved
from the road, from the crossroad,
so my beloved comes to me
I
18
and we get married!”
After no more than half an hour, stop warming
and stirring the potion. Leave the bowl in open
space (on a balcony or open window). Early in
the morning before sunrise strain the herbs.
Drink the water and the leaves dry completely.
Tie them in a cloth and keep it with you until
the next new moon, after which express to
them your gratitude out loud and leave them on
some quiet spot on the ground until then seek
more contacts with the loved person.”
As we will see later, the spell in some way
follows the meaning of the song – a new vessel
is bought, as the requirement for it to be a clay
one is preserved. And in it spring water is
poured, as it is accepted in the traditional
Bulgarian rituality. But the mentioned
afterwards “Drawing down the Moon”
provokes some thoughts. I suppose it is
mentioned here because of the belief in the
Bulgarian folklore that the magicians are
capable of “milking the moon” or “bringing
down the moon”, in order to strengthen their
abilities or the power of certain magical
instruments, like in this case – the water.
Nevertheless there is no full record of the
traditional rite “Bringing down the moon”,
that’s why I suppose that the author of the
“spell” had in mind the popular neo-pagan
practice of “Drawing down the Moon”. Of
course in its essence this rite is really different
and it should not be identified or mistaken for
the “bringing down the moon” from the
traditional Bulgarian magic. This in turn
alienates even more the “spell” in question
from the declared authentic origin.
It immediately becomes apparent that the herbs
described in the “spell” – Scarlet Avens and
mint, are not at all mentioned in the song. In
contrast in it other three herbs are absolutely
Valerian (Valeriana officinalis)
specified – Elecampane (Inula helenium),
Tansy (Tanacetum vulgare) and
Valerian (Valeriana officinalis). Drinking the
water is also radically different from what’s
happening in the song – there the magician
uses the potion to sprinkle the young man and
thus to transfer the power of the spell,
pronounced over the herbs, over him. It is
obvious how wrong is given the description in
the contemporary “magical” interpretation of
the text - what happens is that you actually
prepare a love potion, which you apply on
yourself!
19
Carrying the dried leaves as an amulet and
placing them on “some quiet spot” is also a
really strange interpretation made by the author
of the “spell”. Actually they have already
fulfilled their purpose, transferring their power
to the water and thus are unnecessary.
But what is actually described in the folk song?
The magician gathers the herbs which she/he
needs, and they must the gathered in particular
days and thus saturated with particular
functions – Elecampane from the Day of St
George, Tansy from the Day of St. John the
Baptist and Valerian from the Day of St. Peter
and St. Paul. She buys a new pot, lays a fire
and puts the herbs to boil, after which she
pronounces a ritual formula over them.
An impression makes the mentioning of the
crossroad as a place where the magic is
performed and begins to operate, which is
usual for the Bulgarian traditional magic. After
the potion is ready, the magician, using fraud,
sprinkles with it the young man, who she wants
to enchant. Of course the magic begins to
operate immediately.
What is absurd in the case of the so called
“Bulgarian love spell” is that such an obvious
hoax is quite popular on the internet. It should
be noted that the real magical practices in the
Bulgarian tradition are strictly kept secret from
their traditions and that is why there are written
records from very few of them. Still for those
of you, who have interest in this matter, there is
enough information from reliable sources and
there is no need to use questionable texts with
unclear origin.
I will finish with the song itself, which has
inspired someone with a lot of fantasy to create
a whole spell, which he or she didn’t hesitate to
to define as “Bulgarian”, in spite Of the
obvious copying from some neo-pagan western
practices.
Tansy (Tanacetum Vulgare)
20
A DAMSEL ENCHANTS HER BELOVED
“Rada was harvesting a field,
nobody’s large field,
she harvested what she could,
and she left the harvest,
and went Rada for herbs,
herbs to gather:
the elecampane and the tansy,
the lovely valeriana.
And she gathered elecampane
on an eminent day Gergyovden,
and the tansy she has gathered
on an eminent day Enyovden,
and the valeriana she has gathered
on an eminent day Petrovden.
Oh, Rado, oh, you magician!
A new pot she has bought,
and a fire she has lit;
she has put the herbs to boil,
she boiled and spoke:
“Elecampane, enchant my beloved!
Tansy, daze my beloved!
Lovely valerian,
you valerian divert my beloved
from the road, from the crossroad,
so my beloved comes to me
and we get married!”
The beloved was walking on the road,
valerian diverted the beloved
from the road, from the crossroad,
and guided him to Rada.
The beloved went to Rada,
and Rada said to her beloved:
- Come, my beloved, let me sprinkle you,
it is very hot, my beloved,
so you could cool yourself.
And Rada sprinkled him, -
as Rada sprinkled him
her beloved didn’t get cooler,
but he became even hotter,
and he went to Rada
went to embrace her.
The beloved embraced Rada
and spoke to her:
-Oh, Rado, oh, you magician!
How did you Rada enchant me,
so you diverted me from the road,
from the road, from the crossroad?
Rada spoke to her beloved:
- I didn’t divert you, my beloved,
but you have been diverted
from my pretty herbs:
elecampane and tansy,
and the lovely valerian.”
Cath
21
The FUMIGATION from MANNA.
Blest Paean, come, propitious to my pray'r,
Illustrious pow'r, whom Memphian tribes revere,
Slayer of Tityus, and the God of health,
Lycorian Phoebus, fruitful source of wealth .
Spermatic, golden-lyr'd, the field from thee
Receives it's constant, rich fertility.
Titanic, Grunian, Smynthian, thee I sing,
Python-destroying, hallow'd, Delphian king:
Rural, light-bearer, and the Muse's head,
Noble and lovely, arm'd with arrows dread:
Far-darting, Bacchian, two-fold, and divine,
Pow'r far diffused, and course oblique is thine.
O, Delian king, whose light-producing eye
Views all within, and all beneath the sky:
22
Whose locks are gold, whose oracles are sure,
Who, omens good reveal'st, and precepts pure:
Hear me entreating for the human kind,
Hear, and be present with benignant mind;
For thou survey'st this boundless aether all,
And ev'ry part of this terrestrial ball
Abundant, blessed; and thy piercing sight,
Extends beneath the gloomy, silent night;
Beyond the darkness, starry-ey'd, profound,
The stable roots, deep fix'd by thee are found.
The world's wide bounds, all-flourishing are thine,
Thyself all the source and end divine:
'Tis thine all Nature's music to inspire,
With various-sounding, harmonising lyre;
Now the last string thou tun'ft to sweet accord,
Divinely warbling now the highest chord;
Th' immortal golden lyre, now touch'd by thee,
Responsive yields a Dorian melody.
All Nature's tribes to thee their diff'rence owe,
And changing seasons from thy music flow
Hence, mix'd by thee in equal parts, advance
Summer and Winter in alternate dance;
This claims the highest, that the lowest string,
The Dorian measure tunes the lovely spring .
Hence by mankind, Pan-royal, two-horn'd nam'd,
Emitting whistling winds thro' Syrinx fam'd;
Since to thy care, the figur'd seal's consign'd,
Which stamps the world with forms of ev'ry kind.
Hear me, blest pow'r, and in these rites rejoice,
And save thy mystics with a suppliant voice.
23
View from the Sanctuary
lot of people think that the belief
in the old pagan gods has vanished
a long time ago. But almost
everywhere around us their worship is still
alive, passed sometimes even instinctively
from one generation to another. Furthermore
our people have preserved the memory for
the sacred places of the ancient gods and
rites, bearing a reminiscence of the
antiquity, are still performed there. One of
those places is the Sanctuary of the nymphs
and Aphrodite, situated in a picturesque
region near the village of Kasnakovo, only a
few kilometres from Haskovo city.
The sanctuary is known from as far back as
1898, but the first archaeological research is
made in 1945-1946, by the notorious
Bulgarian archaeologist Ivan Venedikov. In
1968 the site acquires the status of a national
monument of culture, and in 2007 the
research is renewed. It is considered as the
most well preserved Thracian sanctuary in
Bulgaria.
The complex is built around the II century
on the initiative of Titus Flavius Beytyukent
Esbenerius, who is considered to be a
Thracian on service in the Roman army. He
only improves an already existing place of
worship, but does not “create” it. An
inscription in Greek, placed on the rock
vault above the main spring, states:
“Good luck! Titus Flavius Beytyukent
Esbenerius and his spouse Claudia
Montana made and consecrated the spring
to the nymphs and Aphrodite.”
It is known that around the spring emerged a
lot of buildings, build in different times, like
24
villa rustica, baths, amphitheatre and others.
The cult complex consisted not only by the
main spring, but also by a temple and
premises for the pilgrims. The main spring
– one still active place of worship to the
gods. This, as well as the fact that the
sanctuary was situated on a place, where two
main roads crossed, suggests that in
antiquity this place was a lively religious
destination.
Of course the main role had the spring. It is
formed in the rock, which is carved up to
2,40 m. The water is impounded, through
the building of three pools connected with a
stone channel. They were panelled with
blocks of pink marble, decorated with rock
cut meander ornaments. The facade of the
sanctuary had a marble colonnade, but
unfortunately only its base has survived.
Probably some of you will immediately
argue that it isn’t possible for a sanctuary
dedicated to the nymphs and Aphrodite to be
Thracian. It is known that the Thracians
worshipped a Great Mother Goddess, which
they called with different names (epithets).
Although that most people perceive
Aphrodite only as a goddess of love,
according to the cosmological notions she is
also a personification of the reproductive
forces in nature and mother of all living
things, which brings her really closer to the
Thracian Great Mother Goddess. There are
also known epigraphic records proving the
Thracian worship of Aphrodite - the Orphic
hymns. In the image of the nymphs we can
easily find a predecessor of a familiar
Bulgarian mythological character – the
samodiva. But what is most important in this
case is that the people have preserved in
their memory the idea of the sanctity of the
place. Even nowadays they believe that the
water in the spring can heal, and barren
women still go there to pray to the goddess,
protectress of fertility, to grant them a child.
Cath
25
Three dancing nymphs Saladinovo, II c. BC, Archeological museum Sofia
uring the month of July on the 15th
,
16th
, 17th
(new style) or 18th
, 29th
,
30th
of July according to the
bulgarian beliefs we celebrate the
“Goreshtnitsi” or the so called
“Goreshlqtsi”, “Churetsi”, “Blusutsi” or
“Germanovtsi”, and immediately after these
three days another celebration follows
known as “Ilinden” (20th
of July new style
2nd
of August old style) this is the day
dedicated to prophet Elias (Elijah). The
orthodox church also has celebrations on
this dates as follows: St. Kirik and Julita
(15th
), St. Julia Virgin (16th
) and St. Marina
(17th
of July).
This period of the year in the traditional
Bulgarian calendar is celebrated in honour
of the fire and mainly for protection against
fire. During these three days people should
not go in the field, no work is allowed in the
garden or at home, because it is believed
that fire will fall from the sky and it will
26
burn the fields and the houses. Ovens should
not be lit and no bread should be baked;
people do not wash themselves, women do
not do the washing. It is believed that if
someone reaps at this time his/ her sheaves
will ignite. There is a common belief that
the violation of these prohibitions will also
lead to fires and hail.
Since the main occupation of the Bulgarian
people was agriculture. It happens
sometimes yields to be afflicted by natural
disasters such as drought, slush, hail, and
others. And because of the fact the
Bulgarian people are very superstitious, they
believe that all these misfortunes are sent
from the heavens, in fact from God. This
superstition is expressed with the words “
God has given, God has taken away”
In order to please the God and the
elementals, people dedicate to them several
celebrations. One of these is the feast of
Goreshtnitsi. Their celebration is related to
people’s struggle against hails. This natural
disaster causes great damages to the
agricultural crops. The consequences from
the hail could not be predictable. The
destruction of crops in the most cases leads
to hunger.
These summer celebrations are typical for
the whole Bulgarian nation. According to
the folk belief Goreshtnitsi are the hottest
days in the year. These three days have
names of their own. In Northern Bulgaria
they are: Churliga, Purliga and Marina
Ognena (Fiery), and in Southern – Ljuta,
Churuta and Opalena Maria. The most
frightful ones were Churuta and Marina
Ognena.
The first day and the third day form the
Goreshtnitsi should be kept most strictly.
The belief that the fire descends from
heaven itself (usually in the form of
lightning), determines the local names
Blasatsi and Germanovtsi (since it is
believed that St. German was one of the
masters of the thunder).
In ancient times on the first day of
Gorestnitsi - Churuta In the evening the fire
is lighted off. In the old days on the first day
(Churuta) in the evening the fire is put out
in all outbreaks in the village, and on the
second (Parliga) no lights and no fire is lit
and on the third (Marina Fiery or Opalena
Maria) through a special ceremony in the
midst of the village a new, young fire (live
fire, the fire of God, Wild- Fire ) is lighted
by twins using lime sticks with hazel
spindle or juniper trees which are rubbed in
each other until they are set on fire.
"New Fire, Need- fire“, from which they lit
each fireplace. The fire had the ability to
heal all diseases in the world, a fire from
which all farmers take and renew their
fireplaces. All people jump over the fire and
pass domestic animals through it for health.
This is in relation to the belief that the fire
falls from the sky and that St. Marina is the
patroness of fire.
In the Northern regions of Bulgaria, St.
Marina is especially honoured. The day of
this saint is celebrated on the 17th
of July. It
coincides with the last day of the so-called
Goreshtnitsi Therefore, it is called Marina
Fiery. According to the local beliefs she is
the patroness of hail. Therefore this saint
could be added to the group of the saints of
hail. These are: St. German, St.
Bartholomew, and St. Elias and St. Elisha.
The holiday of Vidovden could be added to
the above feasts. The Bulgarians believe that
27
St. Marina Fiery kept locked up all living
creatures and that whoever honours her
won’t be harmed, because she would send
forth little creatures who will protect
him/her. The saint was also a healer. On her
celebration in the Pirin Mountain there is a
custom according to which the ill ones
should shower themselves in the warm wells
or with warm herb potions. Then the ill
woman or man should tie around a fruit tree
near the well a thread, a rag from the clothes
in order to ‘tie” the illness. In some regions
of the country a ritual wash of ill and
healthy people is being made in mineral and
healing waters.
In Bankia the so-called Goreshliatsi are
celebrated. It is believed that the mineral
wells of these days are the most healing
ones. And according to Dimitar Marinov
“There is a folk superstition that whoever
takes a bath during these days in the hot
waters, which spring from the earth, an
illness would not catch him/her, especially
when they are ill.”
The Goreshtnitsi are also celebrated in
South Bulgaria. But there they are called
Lijuta, Churuta and Opalena Maria. There
the people honour the week from 15th
of
July until 20th
of July, which they call
Zapalena, Opalena Nedelia (Lighted
Sunday). In the Pirin region it is famous as
Gramna Nedelia. In Vratsa the three days
are famous with the names “Gorestsi” and
in Veleshko – Churutsi.
Generally, these celebrations are
accompanied by prayers for rain, but
sometimes it has happened that a prayer for
drought was made. This, however happens
when the year is slushy. In the Bulgarian
traditional calendar during most of the
holidays a ritual divination is done The
Goreshtnitsi make no exception. The three
most scorching summer days show whether
the winter would be severe. The divinations
that are done are not typical for the whole
ethnic community. They are spread only in
some areas, and they are related to weather
predictions – for January, February and
March. Each day of these festivals
corresponds to one of the mentioned above
months: 15th
of July – January, 16th
of July –
February, 17th
of July – March.
The Goreshtnitsi are celebrated in a very
interesting manner in the villages around
mountain Stara Planina – with these
celebrations the days of bees and chuffs are
beginning, too. A ritual with the name
“Zaklajdane” on the first maiden bee is
done, love spells and chants are made.
And later around at dawn the girls spin
their distaff and go to a working-bee. While
they spin they ask each other “What do you
spin?” and the other girl answers: “I am
spinning the lads from the top to the
bottom quarter." Others stick a distaff in an
anthill and say: “Let the young men crawl
after us, like the ants crawl." The
Goreshtnitsi are honoured not only by the
farmers but also by craftsmen and all people
who work with fire - smiths, blacksmiths,
tinsmiths, coppersmiths and potters. In some
regions housewives make cakes, cover them
with honey and give them out to their
neighbours for luck in the work and fortune
during the year.
The cycle of the summer celebrations
associated with protection from hail and
thunder, ends with the day of St. Elijah the
Prophet - Ilinden, which is celebrated on
July 20 in a new style. In the minds of
people St. Elias is the master of lightning.
Again according to those present he rides a
chariot across the sky. According to folk
beliefs fiery chariot of St. Elijah was drawn
by four or six horses. While driving his
chariot, he throws fiery darts against the
lamia.
Israfela
28
ive Fire, (New fire, Young Fire,
God’s fire, Wild Fire) is a
traditional Bulgarian ritual, that is
made in two different cases – first one
when the fire should be renewed in the
domestic fireplaces and the second one
when there is some kind of epidemic on
people or animals.
The Live (New) Fire is lighted by the
friction of dry trees. Three pieces of wood
are needed, two of which should be driven
vertically into the ground, and the third
should be placed transversely, tucked in a
pre-dug holes in them. On the cross-wood
a rope should be wound in such a way that
when both ends are stretched, the tree
should rotate around its axis, while it is
rubbing on both ends in the vertically stuck
trees into the ground. Two men grab both
ends of the rope and then after a hard pull,
often lasting two to three hours, after the
friction the trees begin to burn. Because
you do not see where the fire comes from,
people explained it to themselves that it
fell invisibly from the sky and that’s why
they said that God has sent and named the
fire God's fire. Once the trees are lighted, a
big bonfire is lighted from them and this
Live Fire is used depending on the
purpose. According to the belief the trees
needed for the ignition of the New Fire
have to be lime trees (or the vertical tree to
be lime and the horizontal to be hazel. In
the Nevrokopsko region juniper trees are
used) Usually the vertically placed trees
must be "twins", in fact they should be
two stems grown from one trunk and these
stems should have been dry for three
years. That’s why, when people go for
firewood in the forest if they notice any
trees that are dried they cut off them and
keep them for the occasion.
The performers of the ritual (men who
turn the wood horizontally) must be young,
unmarried men or already married but if
possible twins, or already married, but
possibly twins. If there are no twins, they
can be two brothers, but the first one
should be the first and the other should be
the last child in the family. Mihail
Arnaudov reported that the performance of
this ritual in 1933 in Strandja village
Urgari (today's village of Bulgari), the fire
was lit by a person with a unique name in
the village.
Renewal of fire in the hearths
In this case, the custom is done according
to the calendar and in the most cases is
performed during the third Goreshtnik (the
day of St. Marina) in some places (Varna)
on the night before Eniovden (
Midsummer’s Eve ).
According to Bulgarian folk beliefs, the
fire in the hearth, which has the power to
keep the house from all evil spirits, should
never be extinguished. During the day it
burns and at night is buried under a thick
layer of ash, and on the morning is kindled
29
again from the smoldering coals.
According to these beliefs this fire ages
and it can no longer protect the house from
black magic, evil spirits and diseases that’s
why it needs to be renewed. This renewal
is made during the Goreshtnitsi. Then the
people of all houses extinguish the hearths,
and take from the new fire and re-ignite
their hearths. This fire will burn for one
year until the next renewal.
Live fire, during epidemics
The Belief in the purifying and protective
effects of fire determines the performance
of this ritual during the emergence of an
epidemic in the village. When the epidemic
is on people, after having lit the new fire,
the village people jump over it or singe
hands and feet over it. When the disease is
in animals, the fire is lit on both sides of a
narrow path or ravine, or in an artificially
dug path in some kind of side or mound,
and through this narrow path people pass
all the village cattle. Herdsmen and grooms
who will drive the cattle must be
completely naked; that’s the reason why
this rite should be performed in a secluded
place and no woman can attend, only men.
As we said this ceremony is performed on
two occasions in the first case, when only
the fire is renewed it is called “Live Fire,
Young Fire, New Fire, The Fire of God”,
in the second case the fire is called “Wild
Fire”. However, these are just different
names, but it’s the same ritual, the same
fire. Fire plays an important role in the folk
beliefs of the Bulgarians. Some speculate
that this is a Thracian heritage, and others
believe that it is original Slavic or Proto
Bulgarian custom. In other words - none
knows exactly from where did it came.
Even though that the most varieties of
"fiery" traditions can be seen in Strandja
region - such as jumping through fire for
health - are known in all parts of Bulgaria.
This was a very common tradition until the
moment in which in Bulgaria appeared
electricity and the hearth in the houses
were changed with stoves. However, the
memory of the ritual has remained and is
still practiced in some villages in Strandja
Israfela
30
n the Bulgarian folk calendar Ilinden
(the day of Elijah) is the most beloved
summer festival during harvest and
threshing. They also call him Gramovnik,
Gramolomnik, Gramodel (the root of all
these words is „thunder” ) In the folk beliefs
St. Elijah walks across the sky with a golden
chariot and searches for the lamia (dragon),
the lamia feeds the field and Elijah wants to
kill it. He throws fiery arrows at the lamia’s
face, from which a thunder and a lightning
are produced. When there is a lightning
without thunder, this is a fire coming out of
the nostrils of the horses harnessed to his
chariot. On this day, adults tell stories and
sing songs about St. Prophet Elijah, who
drives a fiery chariot with six horses in the
sky and prays to God for people’s health and
wellbeing, good weather and fertility.There
is popular belief that Ilia (Elijah) is the
patron of celestial elements and rains.
Another legend explains that St. Elijah was
rolling barrels across the sky that’s why
there were thunders. It is said that the sister
of St.Elijah is Opalena Marina (Fiery
Marina). She never tells her brother of his
celebration, because if he knew he would
throw thunders, lightings and make hails to
rain and all this in expression of joy and
happiness. There is a belief that the summer
storms are due to the battle of St. Elijah with
three-headed lami / lamia (dragons), Hali
(Whirlwinds; dragons) and winged dragons
that ate the people’s corn.
Sometimes he fought with the devil
himself
In the battle he threw his fiery arrows and
that’s how lightings occurred on earth. The
name of the saint is often mentioned in
enchantments and spells. Ilinden is
considered as "bad", "hatalia" day
(“hatalia” means bad something that
breaks). The tradition forbids work on this
day. But since this is the time of threshing
people can ride sheaves. On Ilinden for
sacrifice in honor of the saint the oldest
rooster is slayed; this rooster is called
"Father." Housewives prepare ritual bread -
"Bogovitsa" and "Kolach for St.Elijah." The
oldest one in the house incenses the loaves
and the rooster. Ilinden is celebrated
exuberantly in Southern Bulgaria – people
make great village fairs. They offer in the
sacrifice to the saint ox, bull or ram, in order
to appease him with the belief and hope that
he will not send hail and gullies. After the
31
priest has consecrated the offering, they
arrange a table on a meadow on a hill above
the village, under the ancient oaks close to
consecrated ground or chapel dedicated to
the saint.
According to an ancient legend of Ilinden
people should not enter into rivers and sea,
because it may drown somebody (to take it
as a sacrifice) because at this holiday St.
Elijah loved "To take sacrifice." One of the
legends say St. Elijah is the patron saint of
zmeiove (the good dragons). Together with
them he fought against the lamias and hali.
Therefore, a ritual "chasing the dragon"
takes place on Ilinden. All healthy and
strong men gather at midnight, strip naked
and hold sticks in their hands. In silence
they go around the houses, yards and fields.
They throw the sticks, hit the doors, the
fences and the walls, and poke the hay. It is
believed that this will drive away the dragon
(hali and lamias) that has made the land dry.
The owners of their homes do not lock the
doors, and rather leave them open. Another
belief tells that Ilinden is a turning point in
the seasons - in Gevgeli the celebration of
Ilinden is called "In the middle of summer".
The people who live by the seaside say that
on this day "the sea turns", it changes
rapidly and becomes cold. Ilinden is
celebrated as the most important celebration
dedicated to the greatest saint patron of hails
– St. Ilia (Elijah) is also a celebration of
curriers, furriers, and samardzhii packsaddle
makers and tile-makers.
Israfela
32
“Your mother is a wanderer, a wanderer or in other words a witch, a witch or in other words a
sorceress. The Moon she draws in a dish, the Stars she draws in a teaspoon.”
Bulgarian magical tradition
n the Bulgarian tradition, there are
witches, who can draw the Moon down,
so the Moon can help them steal milk
and butter from other peoples’ cows. This
kind of magic can cause a lunar eclipse. At
midnight, when the Moon is full, the witch,
sky clad, goes somewhere under the open
night sky. She carries millet, which she
scatters as if she is sowing. After she has
scattered the millet she starts to pretend she
is cutting with a sickle, and then she makes a
threshing-floor. At last she collects the
millet as if it is threshed out. During the time
while the witch is working over the stack-
yard, the Moon leans over the witch and this
causes the lunar eclipse. When the magic is
over, the Moon goes back to the sky. The
enchanted millet should be placed in the soft
food of the animals and the witch should
give the names to the animals from which
she would be stealing the butter and the
milk.
Another way is to put magickal herbs in a
white cauldron and near to the cauldron- a
sieve. When the witch is chanting her
prayers over the cauldron and sprinkling
water around her, the Moon is being
enchanted and falls gently from the sky until
it is transformed into a cow. Then the witch
can milk the cow, and the milk of course
holds special power.
Drawing Down the Moon by Gerald
Gardner (1949)
High Priestess stands in front f the Altar,
assumes Goddess position (arms crossed)
Magus, kneeling in front of her, draws
pentacle on her body with Phallus-headed
Wand, invokes, "I Invoke and beseech Thee,
O mighty Mother of all life and fertility. By
seed and root, by stem and bud, by leaf and
flower and fruit, by Life and Love, do I
invoke Thee to descend into the body of thy
servant and High Priestess [name]." The
Moon having been drawn down, i.e., link
established, Magus and other men give
Fivefold Kiss:
(kissing feet) "Blessed be thy feet that have
brought thee in these ways";
(kissing knees) "Blessed be thy knees that
shall kneel at the sacred altar";
(kissing womb) "Blessed be thy womb,
without which we would not be";
(kissing breasts) "Blessed be thy breasts,
formed in beauty and in strength";
(kissing lips) "Blessed be thy lips, that shall
speak the sacred names."
All women bow.
I
33
The rite of drawing down the moon -
unveiling Wicca - ritual for a coven
For performing the ancient myths upon the
Sabbats and keeping the ancient traditions,
the High Priestess of the Wicca tradition
must play the part of the Goddess. The
Goddess is called down from the Moon and
into the body of the High Priestess; the
Priestess then becomes the living
embodiment of the Goddess for the
remainder of the rite. The invoking of the
Goddess into the Priestess is called drawing
down the moon.
After the circle has been cast in the normal
manner, the Priest is to crown the Priestess
with a Lunar crown and kneel before her.
The Priestess stands with her arms in the air
and her legs together- this is the ancient
posture called the crows-foot and it
represents the female genitalia. The Priestess
then begins the rite by giving her the
Fivefold Kiss. (see above Drawing Down
the Moon by Gerald Gardner (1949).
The Priest then makes the sign of the
Horned God with the index and little finger
(without standing up) and places his fingers
on the floor to the earth. The Priest then
invokes the Goddess down into the body of
the Priestess:
"I invoke thee and call upon thee,
Mighty Mother of us all, Bringer of all
fruitfulness, By seed and root, by bud and
stem, By leaf and flower and fruit, I do
invoke thee, to descend upon this, The body
of this thy servant and Priestess.
Hail Aradia! Mighty Mother of us all,
From the Amalthean horn, pour forth thy
store of love, I lowly bend before thee, thy
foot is to my lip, With loving sacrifice thy
shrine adorn, I adore thee to the end.
My prayers rise upon the rising incense
smoke. Then spend thine ancient love O
Goddess, Descend into this, the body of thy
Priestess and servant, Aid me, for without
thee, I am forlorn!"
The Priest rises and steps back, the Priestess
(who is now the Goddess) calles one witch
by name to bring her athame and then takes
her athame and draws an invoking
pentagram in the air before him:
"Of the Mother Darksome and divine,
Mine the scourge, and mine the kiss:
The five-pointed star of love and bliss,
Here I charge thee, with this sign."
The Goddess lays down her athame and
stands in the posture of the crow's foot. The
rite of Drawing down the moon completed,
the Priestess and Priest can now turn to face
the coven.
A.S.
34
orm the circle in the usual manner.
Then dance round the circle, nude,
deosil, nude if you wish, chanting
the words used in the Self-Initiation
Ceremony:
O IO PAN!
O IAO!
IA IA ARADIA!
IO EVOHE KERNUNNO!
IO EVOHE DIANA!
Do this in a joyful manner, for as long as
you will. Remember the meaning of the
word Esbat is rejoicing. The word is
derived from the old French s’esbattre, to
‘frolic’; so leave your cares behind and
rejoice.
Then rest by reclining or sitting cross-
legged on the floor in front of the altar.
When you feel sufficiently rested, take the
wine-cup and consecrate the wine to drink
a toast to the Old Gods.
Stand before the altar, and lift up the
athame over the cup, grasping the hilt with
both hands. Then say:
As the athame is the male, so the cup is the
female, and conjoined they bring
blessedness.
Lower the point into the cup so that it dips
in the wine. Then shake the drops of wine
from the athame on to the floor within the
circle.
Lay the athame on the altar an take up the
wine-cup, lift it up and say:
To the Old Ones, merry meet, merry part.
Take a sip of the wine, and then say:
May we be joined fivefold with the ancient
ones.
With the wine for taste.
(Take another sip of the wine, and then
replace the cup upon the altar and say :)
With the candle for sight for sight.
With the incense for smell.
With the Pentacle for touch.
(Touch the Pentacle upon the altar.)
With the bell for hearing.
(Take up the bell and strike a note upon it,
listening until the sound dies away.)
This rite is known as the Rite of the five
senses.
When it is completed, light more incense if
need and cense around the circle, deosil,
lifting it up at the four quarters.
Replace the censer upon the altar, and then
recite the following invocation, reading it
you’re your book of shadows:
35
INVOCATION
(Traditionally used after the Communion
of the five senses)
Diana of the Rounded Moon, The queen of
all enchantments here, The wind is crying
through the trees, As we invoke thee to
appear.
The cares of day departed are, The realm
of night belongs to thee; And we in love
and kinship join With all things that are
wild and free. As powers of magic round us
move, Now let time's self dissolve and fade.
Here in place between the worlds. May we
be one with nature made.
Thy consort is the Hornèd One, Whose
sevenfold pipes make music sweet. Old
Gods of life and love and light Be here as
merrily we meet!
For ye the circle's round we tread, And
unto ye the wine we pour; The sacred Old
Ones of this land, Ye we invoke by ancient
lore --
By magic moon and pagan spell, By all the
secrets of the night, Dreams and desires
and mystery, Borne on the moonbeams’
silver light.
Now may we hear, or may we see, Or may
we know within the heart, A token of true
magic made, Ere from this circle we
depart.
Pause—and wait in silence, with eyes
closed. There may come a sound, an
outward manifestation, an inner vision, or
a message or impression received by the
inner mind. Any such should be recorded
as soon as possible after the rite has
ended. When your own spontaneous
feeling tells you to do so, end the period of
silence by bowing towards the altar, and
saying:
O Goddess-queen of night,
O Hornèd One of might,
In earth and sky and sea
May peace and blessing be!
Now relax and sit or recline upon the floor
again, and finish the wine in the cup. Pour
some more if you wish, and sit and
meditate and enjoy the atmosphere of the
circle. You may care to try scrying, or
reading the Tarot cards or the I Ching, or
some other magical experiment. Or, if you
wish, play some appropriate music –
anything which you enjoy, and which is
conductive to the occasion. If you are
working with another person, your partner
in magic, this is the point at which you
may, if you both wish, make love within
the circle, and mentally offer your pleasure
36
as homage to the Old Gods, who are happy
to see people happy.If you need to leave
the circle and re-enter it for any purpose,
say to fetch something, then when you
have returned inside redraw the circle,
deosil, with the athame, starting at the east.
If you wish to do any particular magic
work, then complete this first, and make
love with your partner as the end and
consummation of the Esbat. Close the
circle in the usual manner.
Doreen Valiente
"Witchcraft For Tomorrow" pp. 168-179
37
he red cat has a particularly
sensitive nose and she does not
like unpleasant odors, which float
around, especially in the big cities. That is
why she rolled up her paws and decided
that she can fix things. She travelled to a lot
of countries, she passed through many
obstacles, but in the end she found
wonderful, magical odors… and brought
them here! It would not be an exaggeration
to say that the use of incense has been
known to men since the dawn of our
existence. The first evidence of their use is
from the Neolithic period. The first written
evidence of the use of incense comes from
ancient China, where various herbs and
plants such as cinnamon, sandalwood and
others during the religious ceremonies were
burned. It is believed that the use of
incenses was perceived from the Chinese
by the Hindus, but Hindus were also the first
to burn the roots for their fragrance.
Different plants, resins and roots had been
used since ancient times in religious
ceremonies, for ritual purification,
meditation, in order to establish a spiritual
atmosphere. Incenses are still burning and
have been burning on the altars of the gods,
on the tripods of the oracles, in the tents of
the shamans, in monasteries around the
world. Naturally sweet aromas are used
even in the households to remove the odors
and fresh the home atmosphere.
Nowadays, the incenses again enter our
homes - whether we want to achieve the
perfect atmosphere for our morning yoga
exercises or simply we want to create a little
more exotic home atmosphere, there's no
other easy way to do this except to light
incense. Incenses are one of the small
pleasures that have a huge effect on us, our
emotions and psyche. They gently caress
the senses, provoke our imagination, and
even if sometimes they are quite simple,
delicate, or airy, they always bring a piece
of magic in our lives.
It should be noted that if you have
respiratory problems, or have serious
illnesses, on which incense could have a
negative effect, you must avoid burning
incense in closed rooms or even deprive of
using them!
It is good to know that the products offered
by "The Red Cat" are intended solely for
use as incenses and should not be used for
other purposes!
“The Red Cat” will offer an interesting
variety of incenses, which she prepared on
her own, and she will try to acquaint you
more with the art of taming the flavour!
Cath
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