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Sabbats
  
 
 
Imbolc is one of the four principal festivals of the Irish calendar, celebrated among Gaelic peoples and some other Celtic cultures either at the beginning of February or at the first local signs of Spring. Originally dedicated to the goddess Brigid, in the Christian period it was adopted as St Brigid's Day. In Scotland the festival is also known as Là Fhèill Brìghde, in Ireland as Lá Fhéile Bríde, and in Wales as Gwyl Ffraed.
Imbolc is traditionally a time of weather prognostication, and the old tradition of watching to see if serpents or badgers came from their winter dens is perhaps a precursor to GroundHog Day. A Scottish Gaelic proverb about the day is:
Thig an nathair as an toll
La donn Bride,
Ged robh tri traighean dh’ an t-sneachd
Air leachd an lair.
"The serpent will come from the hole
On the brown Day of Bride,
Though there should be three feet of snow
On the flat surface of the ground."
Fire and purification are an important aspect of this festival. Brigid (also known as Brighid, Bríde, Brigit, Brìd) is the goddess of poetry, healing and smithcraft. As both goddess and saint she is also associated with holy wells, sacred flames, and healing. The lighting of candles and fires represents the return of warmth and the increasing power of the Sun over the coming months.
Pre-Celtic Origins
That Imbolc was an important time to the ancient inhabitants of Ireland can be seen at a number of Megalithic and Neolithic sites, such as at the Loughcrew burial mounds and the Mound of the Hostages in Tara, Ireland. Here, the inner chamber of the passage tombs are perfectly aligned with the rising sun of both Imbolc and Samhain. Similar to the phenomena seen at Newgrange, the rising Imbolc sun shines down the long passageway and illuminates the inner chamber of the tomb.
Celtic Celebrations
Evidence of how Imbolc was celebrated in Ireland derives from ancient Celtic manuscripts that mention the festival, and folklore collected during the 19th and early 20th century in rural Ireland and Scotland. This material is also compared with studies of similar customs in Scandinavia, and customs maintained up till the present day in the Celtic nations and the Irish and Scottish diasporas.
Among agrarian peoples, Imbolc has been traditionally associated with the onset of lactation of ewes, soon to give birth to the spring lambs. Chadwick notes that this could vary by as much as two weeks before or after the start of February. However, the timing of agrarian festivals can vary widely, given regional variations in climate. This has led to some debate about both the timing and origins of the festival.
In Irish, Imbolc (pronounced im'olk) from the Old Irish, meaning "in the belly" (i mbolg), referring to the pregnancy of ewes, and is also a Celtic term for spring. Another name is Oimelc, meaning "ewe's milk". Some Celts and Neopagans shorten the name to Brigid, referring to the Celtic goddess of healing, poetry and smithcraft, to whom the day is sacred.
The holiday is a festival of the hearth and home, and a celebration of the lengthening days and the early signs of spring. Rituals often involve hearthfires, special foods, divination or simply watching for omens (whether performed in all seriousness or as children's games), a great deal of candle, and perhaps an outdoor bonfire if the weather permits.
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St. Brigid's day
In the modern Irish Calendar, Imbolc is variously known as the Feast of Saint Brigid (Secondary Patron of Ireland), Lá Fhéile Bríde, and Lá Feabhra — the first day of Spring. Christians may call the day "Candlemas" or "the feast of the Purification of the Virgin".
One folk tradition that continues in both Christian and Pagan homes on St. Brigid's Day (or Imbolc) is that of the Brigid's Bed. The girls and young, unmarried women of the household or village create a corn dolly to represent Brigid, called the Brideog ("little Brigid" or "young Brigid"), adorning it with ribbons and baubles like shells or stones. They make a bed for the Brideog to lie in. On St. Brigid's Eve (January 31 ), the girls and young women gather together in one house to stay up all night with the Brideog, and are later visited by all the young men of the community who must ask permission to enter the home, and then treat them and the corn dolly with respect.
Brigid is said to walk the earth on Imbolc eve. Before going to bed, each member of the household may leave a piece of clothing or strip of cloth outside for Brigid to bless. The head of the household will smother (or "smoor") the fire and rake the ashes smooth. In the morning, they look for some kind of mark on the ashes, a sign that Brigid has passed that way in the night or morning. The clothes or strips of cloth are brought inside, and believed to now have powers of healing and protection.
On the following day, the girls carry the Brideog through the village or neighborhood, from house to house, where this representation of the Saint/goddess is welcomed with great honor. Adult women — those who are married or who run a household — stay home to welcome the Brigid procession, perhaps with an offering of coins or a snack. Since Brigid represents the light half of the year, and the power that will bring people from the dark season of winter into spring, her presence is very important at this time of year."
Gaelic folklore
Imbolc is the day the Cailleach - the hag goddess - gathers Her firewood for the rest of the winter. Legend has it that if she intends to make the winter last a good while longer, she will make sure the weather on Imbolc is bright and sunny, so she can gather plenty of firewood. Therefore, people are generally relieved if Imbolc is a day of foul weather, as it means the Cailleach is asleep and winter is almost over. On the Isle of Man, where She is known as Caillagh ny Groamagh, the Cailleach is said to have been seen on Imbolc in the form of a gigantic bird, carrying sticks in her beak.
Neopaganism
Neopagans of diverse traditions observe this holiday in numerous ways. As forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably despite the shared name. Some celebrate in a manner as close as possible to how the Ancient Celts and Living Celtic cultures have maintained the traditions, while others observe the holiday with rituals culled from numerous other unrelated sources, Celtic cultures being only one of the sources used.
In more recent times the occasion has been generally celebrated by modern Pagans on Feb. 1 or 2. Some Neopagans relate this celebration to the midpoint between the winter solstice and spring equinox, which actually falls later in the first week of the month. Since the Celtic year was based on both lunar and solar cycles, it is most likely that the holiday would be celebrated on the full moon nearest the midpoint between the winter solstice and vernal equinox, or when the primroses, dandelions, or other spring flowers rise up through the snow.
Celtic Reconstructionist
Like other Reconstructionist traditions, Celtic Reconstructionist Pagans place emphasis on historical accuracy. They base their celebrations and rituals on traditional lore from the living Celtic cultures, as well as research into the older beliefs of the polytheistic Celts. They usually celebrate the festival when the first stirrings of spring are felt, or on the full moon that falls closest to this time. Many use traditional songs and rites from sources such as The Silver Bough and The Carmina Gadelica. It is especially a time of honoring the Goddess Brighid, and many of her dedicants choose this time of year for rituals to her.
Wicca
Wiccans celebrate a variation of Imbolc as one of four "fire festivals", which make up half of the eight holidays (or "Sabbats"), of the wheel of the year. Imbolc is defined as a cross quarter day, midway between the wintr solstice (Yule) and the spring equinox (Ostara). The precise astrological midpoint in the Northern hemisphere is when the sun reaches fifteen degrees of Aquarius. In the Southern hemisphere, if celebrated as the beginning of Spring, the date is the midpoint of Leo. Among Dianic Wiccans, Imbolc (also known as "Candlemas") is the traditional time for initiations.
Among Reclaiming-style Wiccans, Imbolc is considered a traditional time for rededication and pledges for the coming year.
Solitaire Imbolc Ritual
Michael Hall
On your altar should be placed a circle of 13 stones and, within the circle of stones, a circle of 13 candles. Within the circle of candles should be spread some maize - i.e. corn meal - and in that a waxen female candle to symbolize the Goddess on your altar. On the eastern side of the altar should be placed a small sheaf of grain with a candle inserted inside it.
You should dress in your usual ceremonial garb for Magickal rites or skyclad, as you prefer.
Retire to bathe in salt-water (use sea salt) before the ritual. As you do so picture the water cleansing the soul and spirit, just as it cleanses the body. When you have dressed, anoint yourself with a holy oil. When you have prepared yourself, sit in a dim quiet place and light a candle - ONE THAT IS NOT BEING USED IN THE RITES - and meditate on how at this time of year the Goddess in her fiery aspect AS LIGHT was welcomed back into the Temples and the Homes of the land.
Take this candle and walk slowly to your altar. Place it in the circle of the 13 candles. Then light the two altar candles, which are separate from the circle of lights also, and the incense. (Incense should be stick or powdered incense on charcoal in a swinging burner.) Then light all the quarter candles in the 4 directions, starting in the east and going clockwise.
Cast your circle in the usual manner, but Invoke the Goddess with the following:
"Sacred womb, giver of the secrets of Life, Mother of all that exists in the Universe, I ask your guardianship of this gathering and your assistance in my work. I am gathered in celebration of your gifts and my work is most holy. SO MOTE IT BE"
And Invoke the God in the following manner:
"Fire of the sky, guardian of all that exists in the Universe, I ask your guardianship of this gathering and your assistance in my work. I am gathered in celebration of your gifts and my work is most holy. SO MOTE IT BE"
(Continue with the circle casting if it is not already finished)
Light the 13 candles and then the Goddess candle in the center and say:
"Warm and quickening Light awaken and bring forth beauty for thou art my pleasure and my bounty LORD and LADY OSiRIS AND ISIS" (or you may substitute whatever names your circle uses for the God and the Goddess - or those you personally prefer)
Reflect a moment on the coming of the light and offer up the incense.
Say
"O ancient Ones Timeless Goddess and Sacred King who art the heralds of springtime and it's bounties be with me now in celebration
Hail to Osiris and Isis
Harvest giver and blessed Lady
Let this be a time and a place sacred to your power and your beauty
SO MOTE IT BE"
Light the candle in the sheaf of grain and hold it up with the loaf of bread in the other hand and say (or the cakes - whatever you or your tradition uses for the cakes and wine/juice ceremony)
"My Lord and Lady, as the seed becomes the grain, so the grain becomes the bread, Mark the everlasting value of our seasons and their changes. "
Break a piece of the bread or cakes off and burn it as an offering in the central candle.
Then say:
"In the deepest Icy Winter the seed of the Earth lies deep within the womb of the Great Mother. The Spring brings the heat of the Father and with their joining comes new life. The completion of the cycle brings food to the children of the world. As I taste the food I shall know the wisdom of the cycles and be blessed with the food of wisdom throughout my life"
Consecrate cakes and wine/juice in the usual manner and partake of them, but first raise your chalice or drinking horn and say:
"Hail to thee ISIS
Hail to thee Osiris
For thou art blessed"
After this commune in meditation with the Lord and lady for a while, then close the circle in your usual manner.
http://www.paganlibrary.com/rituals_spells/solitaire_imbolc_ritual.php
Rae Beth
The three-aspected springtime fire of the Goddess Brighid, especially linked with the recent festival of Imbolg, is very much connected with healing. For the surge of fire, experienced in Northern Europe as slightly longer hours of daylight, restores us in three ways. First, it gives us a lift of physical and psychological energy. (It is well known that daylight deprivation inclines people to depression and lethargy.) Secondly, it pleases our souls, because it not only brings the presence of spring flowers but inclines our thoughts to love and romance. Thirdly, it can increase our creativity. As our spirits lift, we are more likely to be inspired with new plans and projects....
...[N]ature’s springtime fire increases our personal fire....
I believe there is said to be a biological connection between daylight, the pineal gland and stimulation of sexual / creative energy. In ritual and intuitive ways, it seems to me that this is what we are celebrating, when we light lots of candles on February 1st, in honour of the Goddess Brighid ( the Lady of the first stirrings of the Light, however we name Her .) And that this was perceived by our Pagan Ancestors, in the days before anyone knew anything at all about the endocrine system and light sensitivity. So I’d like to share a Healing Spell that came to me this Imbolg.
Spell for Healing
The snake comes up from its hole in the ground
And the snake-neck bird, the swan, goes flying
As the light flares higher and the dark is dying.
Rise, rise, rise in my body and soul
The Fire! Power! Life! The flame of desire!
Let fire within be a healing spell.
As the new light burns, all shall be well.
http://www.knibb.org/rae/i2002.htm
Rae Beth.
Ostara
March 20th/21st
Spring or The Vernal Equinox
Lady Day or Alban Eiler (Druidic)
Traditional Foods:
Leafy green vegetables, Dairy foods, Nuts such as Pumpkin, Sunflower and Pine. Flower Dishes and Sprouts.
Herbs and Flowers:
Daffodil, Jonquils, Woodruff, Violet, Gorse, Olive, Peony, Iris, Narcissus and all spring flowers.
Incense:
Jasmine, Rose, Strawberry, Floral of any type.
Sacred Gemstone:
Jasper
Special Activities:
Planting seeds or starting a Magickal Herb Garden.
Ostara is one of the four lesser Wiccan holidays or sabbats of the Wheel Of The Year. Ostara is celebrated on the spring equinox, in the Northern hemisphere around March 21 and in the Southern hemisphere around September 23, depending upon the specific timing of the equinox. Among the Wiccan sabbats, it is preceded by Imbolc and followed by Beltane.
In the book Eight Sabbats for Witches by Janet and Stewart Farrar, the festival Ostara is characterized by the rejoining of the Mother Goddess and her lover-consort-son, who spent the winter months in death. Other variations include the young God regaining strength in his youth after being born at Yule, and the Goddess returning to her Maiden aspect.
Ostara is the virgin Goddess of spring. This holiday concerns the deity's trip to the underworld, and their struggle to return from the Land of the Dead to Earth. When they accomplish this return, they have a life renewed. It was considered bad luck to wear anything new before Ostara, so the people would work through the winter in secret to make elegant clothes for the Sabbat celebration. The entire community would gather for games, feasting, and religious rituals while showing off their clothing.
The lamb was another symbol of Ostara, and was sacred to the Virgin Goddess of Europe, the Middle East, and North Africa.
The modern belief that eggs are delivered by a rabbit known as the Easter Bunny comes from the legend of the Goddess Eostre. So much did a lowly rabbit want to please the Goddess that he laid the sacred eggs in her honor, gaily decorated them, and humbly presented them to her. So pleased was she that she wished all humankind to share in her joy. In honor of her wishes, the rabbit went through the entire world and distributed these little decorated gifts of life.
Ritual
Set your altar area so you have a working space protected from possible spills,
with perhaps a large tray to hold the potting materials. Have a candle in the appropriate
color at each quarter (yellow for East/Air, red for South/Fire, blue for West/Water, green for North/Earth), and
beside it place a corresponding seed packet. On your altar have a white candle for Ostara, a censer, incense, a feather, salt, a small bowl, a pitcher of water sufficient to fill both bowl and to water the plants, and a pentacle. Since it is likely that you will do this ritual indoors (unless you do live in a warm climate), a soft and subtle incense is best, such as the Circle Incense from The Witch's Circle.
Pour some of the water into the small bowl to mix with salt, while retaining most of the water fresh in the pitcher.
Cast circle in your usual manner, using a saltwater blend and incense to cleanse and consecrate your ritual area.
Then, call the Watchtowers by lighting the candle at each quarter. Pick up the seed packet near it and
pass it in a clockwise circle around the candle as you evoke its element. Take each seed packet with you
as you continue around the circle and back to the altar:
East:
Power of Air, spring breezes come
Bless these seeds with energy
Bless me, too, that I may grow
In knowledge, balance, clarity.
South:
Power of Fire, warmth of Sun
Bless these seeds with energy
Bless me, too, that I may grow
In courage, will, integrity.
West:
Power of Water, flow of life
Bless these seeds with energy
Bless me, too, that I will grow
In love, compassion, empathy.
North:
Power of Earth, new life awakes
Bless these seeds with energy
Bless me, too, that I may grow
In discipline, strength, stability.
As you light the white candle on your altar, invoke Ostara:
Ostara, Maiden of Spring I call
Bright, fresh presence come to me
Bless these seeds and bless me, too
To grow in health and energy
Guide me to my highest good
This is my will, so mote it be!
Pass each seed packet three times around the Ostara candle. Focus on your growth in energy,
health and Spirit as you help your seeds to grow by carefully planting them and then
watering them with the fresh consecrated water from the pitcher. When the plants are in the soil,
take a deep breath and hold your hands cupped above the Ostara candle flame.
Feel the warmth and energy, gradually expanding your hands outward.
Focus and then draw the energy down toward the planters, sending it into the soil and seeds.
After you have thanked Ostara and the four elemental guardians and closed your circle,
place the planters in a sunny window and water them as needed until they have grown sufficiently
and the weather permits moving them outdoors to transplant into the ground.
As you watch the plants sprout and grow, renew your energy
and commitment to also grow in your goals and in Spirit.
Recipes
Spring Sabbat Incense
3 parts Frankincense
2 parts Sandalwood
1 part Benzoin
1 part Cinnamon
a few drops Patchouli oil
Burn during spring and summer Sabbat rituals.
Spinach (or Broccoli) Quiche
1 9-in pie crust, unbaked
3 eggs, beaten
8 oz pkg of Swiss cheese slices
1/2 tsp salt
2 tbsp flour
dash pepper
1 c milk
dash nutmeg
1 small onion, sliced and sauted lightly
10 oz pkg frozen spinach (chopped) or broccoli, cooked and drained
Cut cheese in strips. Toss with flour. In pie crust, alternate layers of onion, spinach (or broccoli) and cheese, ending with cheese layer. Mix milk, eggs, and spices. Pour into crust. Bake at 350 degrees for one hour or until toothpick comes out clean.
Ostara Incense
2 Parts Frankincense
1 Part Benzoin
1 Part Dragon's Blood
1/2 Part Nutmeg
1/2 part Violet flowers (or few drops violet oil)
1/2 Part Orange peel
1/2 Part Rose petals
Burn during Ostara rituals.
Ostara Oil
2 parts frankincense
1 part benzoil
1 part dragon's blood
½ part nutmeg
½ part violet
½ part orange
½ part rose
Beltane May 1
Beltane or Bealtaine is an ancient Gaelic holiday celebrated around May 1. Historically, this festival was celebrated in Ireland, Scotland and the Isle of Man. There were similar festivals held at the same time in the other Celtic countries of Wales, Brittany and Cornwall. The festival survives in folkloric practices in the Celtic Nations and the diaspora, and has experienced a degree of revival in recent decades.
http://en.wikipedia.org/wiki/Beltane
For this ritual one should dress brightly and strikingly, wearing flowers and greenery according to taste. A low altar should be built partially or entirely of stones at the middle of the ritual area. Two candles should be placed on the altar, and the altar itself arranged as usual. (if the ritual is performed outdoors, the candles may be replaced be torches. These may be stuck in the ground on either side of the altar.) Four candles or torches are placed before the altar to be lit latter. A vertical pole about 3 feet in height is usualy erected on the far side of the altar: it should be decked with fruits, flowers, and bright ribbons. A half full cup of wine should be placed before the image of the Goddess.
Before dressing for the ceremony, take a ritual cleansing bath. When ready to go on with the rite, meditate for a while before going into the ritual area, thinking strongly on the old pagan ways and trying to imagine the rituals wich took place on this night in ages passed.
1) Go alone to the ritual place. Kneeling before the altar, light the candles or torches on the altar, and the incense. Set alight the four candles before the altar and place them 3 or 5 feet from the altar at the North, then going deosil, saying:
« Here at this spot Do I create a place Sacred to the Gods of old. For a while, here and now Shall the ancient ways Live again.»
2) Take the wand and hold it out and salute toward the East, saying:
« Ô winds of the East Blow sweet and pure For the Lady reigns again!»
- Hold the wand out and salute toward the South, saying:
« Ô warmth of the South Bring forth life from the earth For the Lady reigns again!»
- Hold the wand out and salute toward the West, saying:
« Ô waters of the West Glisten clear and fresh For the Lady reigns again!»
- Hold the wand out and salute toward the North, saying:
« Ô lands of the North Grow rich and bounteous For the Lady reigns again!»
3) Replace the wand and, holding the arms out over the altar, saying:
« Gracious and lovely Lady of the moon, Of joy and love, Protecteress of forests and wild things, This place is consecrated to Thee.»
-Take up the wine cup, holding it out at arm's lenght, and pour out a few drops, saying:
« To the Great Ones of old And to the joyous times to come!»
-Drink some.
-After a brief pause, rap three times on the altar with the wand saying:
« As woods and meadows flower forth I celebrate the ancient rite As the Ancients did before me. I cast the words into the mists Of time and space and otherwhere: Where one stays now, in years to come, May scores of others revel there. So may it be!»
4) Rap once upon the altar. (More incense should be added now. Ad-lib additions are appropriate at this time...meditations, poetry ...and the like.) (If a source of proper music is available, a solitary Dance of the Winds may be improvised.)
4a) Draw the Fertility talisman on the parchment, suffumigate it thrice, then, recite the supplication written on the back, ...bow humbly...
4b) Then say:
« Friends of the nether worlds Now, come and assist us in our humble workings. Follow us to another sacred place of ours, And join your forces with ours, On this Fertilization Day. »
-Burry the talisman into the ground under an oak tree (if available), saying an ad-lib statement on the meaning of the talisman and its correspondances.Go back to the circle.
-When all is done, close by rapping four time with the wand, saying:
« Friends of the nether worlds Who have been about me for a while You may, with thanks, Return from whence you came.»
- Hold out arms and say:
« Blessed Lady of joy and laughter I thank Thee for Thy presence. May some of your love and power Remain with me. Blessed Be!»
5) Put out the lights about the altar. As the two on the altar itself are darkened, say:
« The rite is ended.»
End of rite
All Hallows Eve
Samhain Oct 31 Hallowe'en, All Hallows
Samhain (SOW-en) is the one Sabbat that is also widely celebrated amongst non-Pagans. The God has died, and the Goddess mourns him until his rebirth at Yule. It's the last harvest festival, and the end of the Wiccan year.
Associations:Divination, honouring the dead, carving Jack o' Lanterns, pumpkins, apples, sage, mugwort .
Double, double toil and trouble;
Fire burn and cauldron bubble.
Fillet of a fenny snake,
In the cauldron boil and bake:
Eye of newt and toe of frog,
Wool of bat and tongue of dog,
Adder's fork and blind-worm's sting,
Lizard's leg and howlet's wing,
For a charm of powerful trouble
Like a hell-broth boil and bubble.
Neopaganism
Samhain is observed by various Neopagans in various ways. As forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably despite the shared name. Some Neopagans have elaborate rituals to honor the dead, and the deities who are associated with the dead in their particular culture or tradition. Some celebrate in a manner as close as possible to how the Ancient Celts and Living Celtic cultures have maintained the traditions, while others observe the holiday with rituals culled from numerous other unrelated sources, Celtic culture being only one of the sources used.
Celtic Reconstructionist Pagans tend to celebrate Samhain on the date of first frost, or when the last of the harvest is in and the ground is dry enough to have a bonfire. Like other Reconstructionist traditions, Celtic Reconstructionists place emphasis on historical accuracy, and base their celebrations and rituals on traditional lore from the living Celtic cultures, as well as research into the older beliefs of the polytheistic Celts. At bonfire rituals, some observe the old tradition of building two bonfires, which celebrants and livestock then walk or dance between as a ritual of purification.
According to Celtic lore, Samhain is a time when the boundaries between the world of the living and the world of the dead become thinner, at times even fading away completely, allowing spirits and other supernatural entities to pass between the worlds to socialize with humans. It is the time of the year when ancestors and other departed souls are especially honored. Though Celtic Reconstructionists make offerings to the spirits at all times of the year, Samhain in particular is a time when more elaborate offerings are made to specific ancestors. Often a meal will be prepared of favorite foods of the family's and community's beloved dead, a place set for them at the table, and traditional songs, poetry and dances performed to entertain them. A door or window may be opened to the west and the beloved dead specifically invited to attend. Many leave a candle or other light burning in a western window to guide the dead home. Divination for the coming year is often done, whether in all solemnity or as games for the children. The more mystically inclined may also see this as a time for deeply communing with the deities, especially those whom the lore mentions as being particularly connected with this festival.
Wicca
Samhain is one of the eight annual holidays, often referred to as 'Sabbats', observed as part of the Wiccan Wheel Ot The Year. It is considered by most Wiccans to be the most important of the four 'greater Sabbats'. It is generally observed on October 31st in the Northern Hemisphere, starting at sundown. Samhain is considered by most Wiccans as a celebration of death and of the dead, and it often involves paying respect to ancestors, family members, elders of the faith, friends, pets and other loved ones who have died. In some rituals the spirits of the departed are invited to attend the festivities. It is seen as a festival of darkness and death, which is balanced at the opposite point of the wheel by the spring festival of Beltane, which Wiccans celebrate as a festival of life and fertility.
While the Wiccan version of Samhain is not a form of reconstruction, and is largely mixed with other traditions in a form of universalism, it is influenced by the Celtic holiday from which the name was taken.
Halloween originated under the name of Samhain as a Pagan festival among the Celts of Ireland and Greatr Britian. Irish and Scottish immigrants carried versions of the tradition to North America in the nineteenth century. Other western countries embraced the holiday in the late twentieth century.
The term Halloween (and its older rendering Hallowe'en) is shortened from All-hallow-even, as it is the evening of/before "All Hallow's Day", also known as "All Saints Day' Day". It was a day of religious festivities in various northern European Pagan traditions, until Popes Gregory III and Gregory IV moved the old Christian feast of All Saints' Day from May 13th to November 1st. In the ninth century, the Church measured the day as starting at sunset, in accordance with the Florentine calendar. Although we now consider All Saints' (or Hallows') Day to occur one day after Halloween, the two holidays were, at that time, celebrated on the same day. Liturgically, the Church traditionally celebrated that day as the Vigil of All Saints, and, until 1970, a day of fasting as well. Like other vigils, it was celebrated on the previous day if it fell on a Sunday, although secular celebrations of the holiday remained on the 31st. The Vigil was suppressed in 1955, but was later restored in the post-Vatican II calendar.
In Ireland, the name of the holiday was All Hallows' Eve (often shortened to Hallow Eve), and though seldom used today, the name is still well-accepted, albeit somewhat esoteric. In Irish, the festival is known as Oíche Shamhna (Night of Samhain), or simply Samhain; in Scottish Gaelic it is Samhainn or Samhain; in Welsh, Calan Gaeaf to the Welsh; "Allantide" to the Cornish and "Hop-tu-Naa" to the Manx. Halloween is also called Pooky Night in parts of Ireland, presumably named after the púca, a mischievous spirit.
Many European cultural traditions hold that Halloween is one of the liminal times of the year when spirits can make contact with the physical world, and when magic is most potent (according to, for example, Catalan mythology about witches and Irish tales of the Sídhe).
Color associations
| Color |
Symbolism |
| Black |
death, night, witches, black cats, bats, vampires |
| Orange |
pumpkins, jack o' lanterns, Autumn, the turning leaves, fire |
| Purple |
night, the supernatural, mysticism |
| Green |
goblins, monsters, zombies, aliens |
| White |
Ghosts, mummies, a full moon |
| Red |
blood, fire, demons, Satan |
Elements of the autumn season, such as Pumpkins and scarecrows, are also reflected in symbols of Halloween
  
Levitating spell
By Adriana, 13,
for levitation:
wait till the midnight hour
fill a caldron with boiling oil and 12 bats and say:
bring me off the ground! force of air empower me!
with this spell, i call the winds of the north and south
oh spirit of ground release me.
then add 30 toads and a dead mans thumbnail
then say:
i am no longer slave to gravity
air, surround me
water, always flow,
fire, burn within me,
air, empower me!
then, add 3 hairs from a witchs nose
and say:
let me off the ground,
for i shall arise!
and the force of air will lift me!
variation: for a spell to make your broom fly, add 6
dead fingernails.
The Haunted Palace
By Edgar Allen Poe
In the greenest of our valleys
By good angels tenanted,
Once a fair and stately palace--
Radiant palace--reared its head.
In the monarch Thought's dominion--
It stood there!
Never seraph spread a pinion
Over fabric half so fair!
Banners yellow, glorious, golden,
On its roof did float and flow,
(This--all this--was in the olden
Time long ago,)
And every gentle air that dallied,
In that sweet day,
Along the ramparts plumed and pallid,
A wingèd odor went away.
Wanderers in that happy valley,
Through two luminous windows, saw
Spirits moving musically,
To a lute's well-tunèd law,
Round about a throne where, sitting
(Porphyrogene!)
In state his glory well befitting,
The ruler of the realm was seen.
And all with pearl and ruby glowing
Was the fair palace-door,
Through which came flowing, flowing, flowing,
And sparkling evermore,
A troop of Echoes, whose sweet duty
Was but to sing,
In voices of surpassing beauty,
The wit and wisdom of their king.
But evil things, in robes of sorrow,
Assailed the monarch's high estate.
(Ah, let us mourn!--for never morrow
Shall dawn upon him desolate!)
And round about his home, the glory
That blushed and bloomed
Is but dim-remembered story
Of the old time entombed.
And travellers now, within that valley,
Through the red-litten windows see
Vast forms, that move fantastically
To a discordant melody,
While, like a ghastly rapid river,
Through the pale door
A hideous throng rush out forever
And laugh--but smile no more.
Origin: Celtic observation of Samhain
According to what can be reconstructed of the beliefs of the ancient Celts, the bright half of the year ended around November 1 or on a moon-phase near that date, or at the time of first frost. The day is referred to in modern Gaelic as Samhain ("Sow-in" or alternatively "Sa-ven", meaning: End of the Summer). After the adoption of the Roman calendar with its fixed months, the date began to be celebrated independently of the Moon's phases.
As October 31 is the last day of the bright half of the year, the next day also marked the beginning of winter, which the Celts often associated with death, and with the slaughter of livestock to provide meat for the coming winter. The Celts believed that on October 31, the boundary separating the dead from the living became blurred. There is a rich and unusual myth system at work here; the spirit world, the residence of the "Sídhe", as well as of the dead, was accessible through burial mounds. These mounds were opened twice during the year, on Samhain and Beltane, making the beginning and end of summer spiritually resonant.
The Celts' survival during the harsh winters depended on the prophecies of their priests and priestesses (druids), and the accurate prediction of how much food would be needed to sustain the populace before the next harvest. They believed that spirits would aid in making accurate predictions about the coming year.
The exact customs observed in each Celtic region differ, but generally involved the lighting of bonfires and the reinforcement of boundaries, across which malicious spirits might be prevented from threatening the community.
Like most observances around this season, warmth and comfort were emphasised, while indulgence was not. Stores of preserved food were needed to last through the winter, and were not intended for parties.
Samhain possibly mistaken as New Year
Popular literature over the last century has given birth to the near universal assumption that Samhain/Hallowe'en was the "Celtic New Year". However, recent research by historians has begun to scrutinize the assertion. Historian Ronald Hutton, in his study of the folk calendar of the British Isles writes that there are no references which attest to this usage earlier than the 18th century, neither in church nor civic records. Although it may be correct to refer to Samhain as "Summer's End", this point of descent into the year's darkness may require better proof for us to cite this "end" as a "beginning" as well. Whether or not the ancient Celts considered Samhain to be the beginning of the new year, or just one point in the cycle of the seasons, the living traditions in the Celtic lands and the diaspora regard it as the "Celtic New Year" and it continues to be celebrated as such. For instance, the calendars produced by the Celtic League begin and end at Samhain/Halloween.
Norse Elven Blót
In the old Norse religion, an event believed to occur around the same time of the year as Halloween was the álfablót (elven blót), which involved sacrifices to the elves and the blessing of food. The elves were powers connected to the ancestors, and it can be assumed that the blót related to a cult of the ancestors. The álfablót is also celebrated in the modern revival of Norse religion, Ásatrú.
Religious perspectives
In Ireland, Halloween is far more traditional an event than in North America, with more cultural and historical significance, as opposed to the commercialized importance on the other side of the Atlantic. Therefore even amongst most Christians it is a far more accepted holiday with hardly any moral objections, in particular amongst Roman Catholics. However some people do find an Americanization occurring towards Halloween, which in turn could affect some traditions, notably the Samhain origins of the festival. It should also be noted that Guy Fawkes night is not celebrated in the Republic of Ireland at all. (In fact it is prohibited as it is a British protestant celebration of Catholic failure to overthrow the Monarchy in the 1605 Gunpowder Plot. In the past, it was used in Britain as a celebration of Protestant Ascendancy). Therefore Halloween replaces the celebrations that are experienced in the UK on November 5, whereas in Britain Guy Fawkes Night is culturally more important.
In North America, Christian attitudes towards Halloween are quite diverse. The fact that All Saints Day and Halloween occur on two consecutive days has left some Christians uncertain of how they should treat this holiday. In the Anglican Church, some dioceses have chosen to emphasize the Christian traditions of All Saints Day, while some Protestants celebrate the holiday as Reformation Day, a day of remembrance and prayers for unity. Celtic Christians may have Samhain services that focus on the cultural aspects of the holiday, in the belief that many ancient Celtic customs are "compatible with the new Christian religion. Christianity embraced the Celtic notions of family, community, the bond among all people, and respect for the dead. Throughout the centuries, pagan and Christian beliefs intertwine in a gallimaufry (hodgepodge) of celebrations from October 31 through November 5, all of which appear both to challenge the ascendancy of the dark and to revel in its mystery."
Some Christian churches commonly offer a fall festival or harvest-themed alternative to Halloween. Most Christians ascribe no significance to Halloween, treating it as a purely secular entity devoted to celebrating “imaginary spooks” and handing out candy. Halloween celebrations are common among Roman Catholic parochial schools throughout North America, and in Ireland, the Roman Catholic Church sees it as a “harmless ancient custom”. Father Gabriele Amorth, a Vatican-appointed exorcist in Rome, has said, "[I]f English and American children like to dress up as witches and devils on one night of the year that is not a problem. If it is just a game, there is no harm in that." Most Christians hold the view that the tradition is far from being "satanic" in origin or practice and that it holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage. A response among some fundamentalists in recent years has been the use of Hell Houses or themed pamphlets (such as those of Jack T. Chick) which attempt to make use of Halloween as an opportunity for evangelism. Some consider Halloween to be completely incompatible with the Christian faith due to its origin as a Pagan "festival of the dead." In more recent years, the Roman Catholic Archdiocese of Boston has organised a "Saint Fest" on the holiday. People of diverse religions (or no religion at all) may naturally be concerned about the vandalism that can occur on the holiday.
Objections to celebrating Halloween are not always limited to those of the Abrahamic religions. Some Wiccans feel that the tradition is offensive to "real witches" for promoting stereotypical caricatures of "wicked witches". Some Neopagans and Wiccans also object to Halloween because they perceive it to be a "vulgarised, commercialised mockery" of the original Samhain rituals. However, other Neopagans, perhaps most of them, see it as a harmless holiday in which some of the old traditions are celebrated by the mainstream culture, albeit in a different manner.
Chant for Samhain
A year of beauty. A year of plenty. A year of planting. A year of harvest.
A year of forests. A year of healing. A year of vision. A year of passion.
A year of rebirth. A year of rebirth. This year may we renew the earth.
Let it begin with each step we take. Let it begin with each change we make.
Let it begin with each chain we break. And let it begin every time we awake.
The Simple Facts
Yule: the Winter Solstice, Yuletide (Teutonic), Alban Arthan (Caledonii)
Yule coincides closely with the Christian Christmas celebration.
The Yule tree is perhaps the most common tradition still in existence from times of old. Garlands of popcorn, dried rosebuds and cinnamon sticks are traditional decorations for the tree.
Pagan families would bring a live tree into the home so the wood spirits would have a place to keep warm during the cold winter months. Bells were hung in the limbs so you could tell when a spirit was present.
Food and treats were hung on the branches for the spirits to eat and a five-pointed star, the pentagram, symbol of the five elements, was placed atop the tree.
The colors of the season, red and green, also are of Pagan origin, as is the custom of exchanging gifts.
A lesser known tradition is the burning of the Yule log. Magical symbols are carved into the log prior to it being set ablaze on the evening before Yule, to be burned until morning. A solar festival, Yule is celebrated by fire and the use of a Yule log. A piece of the log is saved and kept throughout the year to protect the home. That piece is used to light the next year's log.
Failing this, a Yule candle can be used. Choose the largest red candle you can find, and carve symbols into its side. Surround with holly, mistletoe, cedar or rosemary and light it to burn through the night to ensure a prosperous year of warmth and light.
Yule is a celebration of the rebirth of the sun.
The God who died at Samhain is born from the virgin Goddess. This is the time of the new year when the Goddess turns the Wheel of the Year to its beginning point. This is the shortest day of the year and it celebrates the return of the God as seen in the lengthening of daylight.
Here, on the longest night of the year, the Goddess gives birth to the Sun Child and hope for new light is reborn.
Yule is a time of awakening to new goals and leaving old regrets behind.
The Winter Solstice or Yule is one of the Lesser Wiccan Sabbats, and it is also the shortest day of the year, and hence - the longest night. This usually takes place on December 20th or 21st, although it does sometimes occur on the 22nd or 23rd (check your calendar as it changes from year to year). Other than the most common name of Yule, various other names for the Winter Solstice include Midwinter, Yuletide (the Teutonic version), Alban Arthan (Caledonii Tradition, or the Druids), Feill Fionnain (Pecti-Wita Tradition, which falls on December 22nd). Yuletide lasts from December 20th through December 31st. It begins on "Mother Night" and ends twelve days later, on "Yule Night", hence the "Twelve Days of Christmas" tradition. Alban Arthan, unlike all the others, is not considered a fire festival. (Images to the left and below are by Anthony Meadows and from 1998 and 1999 Witches' Calendars. Click on either image to go directly to Llewellyn's Web Site.)
Some other names for this Sabbat that are used less commonly are: Sun Return, Pagan New Year, Saturnalia (Roman), Great Day of the Cauldron, and Festival of Sol.
Yule is a time of the Goddess of the Cold Darkness and the birth of the Divine Child, the reborn Sun God. It is a time of renewal and rebirth during Winter, and the turning of the Earth force tides. A time when the waxing Sun overcomes the waning Sun. In some traditions, this is symbolized by the struggle between the Oak King and the Holly King.
The Holly King, represents the Death aspect of the God at this time of year; and the Oak King, represents the opposite aspect of Rebirth (these roles are reversed at Midsummer). This can be likened to the Divine Child's birth. The myth of the Holly King/Oak King probably originated from the Druids to whom these two trees were highly sacred. The Oak King (God of the Waxing Year) kills the Holly King (God of the Waning Year) at Yule (the Winter Solstice). The Oak King then reigns supreme until Litha (the Summer Solstice) when the two battle again, this time with the Holly King victorious. Examples of the Holly King's image can be seen in our modern Santa Claus. He dons a sprig of holly in his hat, wears red clothing, and drives a team of eight (total number of Solar Sabbats) reindeer, an animal sacred to the Celtic Gods (deer). Mistletoe and holly came into modern Christmas celebrations through the memorializing of this battle. The holly with berries are hung in honor of the Holly King and mistletoe in honor of the Oak King. Although the Holly King and Oak King are mortal enemies at the two Solstices - Yule and Litha - it should be remembered that they are actually two sides of one whole, and neither would exist without the other.
Since this is a Solar Festival, it is celebrated by fire and the use of many candles orthe Yule Log. The colors of the season - red and green - are of original Pagan descent. Symbols representing Yule include an eight-spoked wheel symbol, evergreens, wreaths, holly, mistletoe, Yule Trees (very similar to the familiar "Christmas Trees"), or a small potted tree, and Yule Logs. There are a couple of different versions of Yule Logs:
1) Many enjoy the practice of lighting the Yule Log. If you choose to burn one, select a proper log of oak or pine. Carve (with your Bolline) or chalk upon it a figure of the Sun (a rayed disc) or the Horned God (a horned circle). Set it alight in the fireplace at dusk, on Yule. This is a graphic representation of the rebirth of the God within the sacred fire of the Mother Goddess. As the log burns, visualize the Sun shining within it and think of the coming warmer days. Traditionally, a portion of the Yule Log is saved to be used in lighting next year's log. This piece is kept throughout the year to protect the home.
2) The second type of Yule Log is not burned up, but rather holds three candles for burning. Find a suitable log of oak or pine and flatten one side of it so that it will lay flat. Drill three holes in the side that is up, the correct size for holding three taper candles. The candles should be red, green and white (to represent the season), or green, gold and black (to represent the Sun God), or white, red and black (to represent the Great Goddess). You can further decorate your Yule Log however you choose to - using holly, mistletoe, red ribbons and bows, or whatever you prefer.
The act of decorating the Yule Tree, wreaths of holly, and the exchange of gifts are also Pagan derivatives. The Yule Tree can be a living, potted tree which can later be planted in the ground, a cut one, or even an artificial one. The choice is yours. Appropriate Wiccan decorations range from strings of dried rosebuds, cinnamon sticks, popcorn or cranberries for garlands to bags of fragrant spices hung from boughs. Quartz crystals can be wrapped with shiny wire and suspended from sturdy branches to resemble icicles. Apples, oranges, lemons, nuts of all kinds and cookies hanging from boughs and branches are strikingly beautiful; and can be real or artificial, depending on your taste.
These natural decorations were customary in ancient times. The reindeer stag is also a reminder of the Horned God. You will find that many traditional Christmas decorations have some type of Pagan ancestry or significance that can be added to your Yule holiday.
Deities to honor at this time of year include all Newborn Gods and Sun Gods, and all Mother Goddesses and Triple Goddesses. Appropriate Yule Gods include Apollo (Greek), Ra, Osiris, Horus, (all three are Egyptian), Lugh (Irish-Celtic), Odin (Norse), Father Sun (Native American), and Jesus (Christian-Gnostic), to name a few. Goddesses might include the Morrigan, Brigit (both Celtic), Isis (Egyptian), Demeter, Gaea, Pandora, Selene, and Artemis (all five are Greek), Juno and Diana (both Roman), Astarte (Middle Eastern), Spinning Woman (Native American) and the Virgin Mary (Christian-Gnostic).
Ritually, you may want to light fires within the Circle (in the cauldron, for instance), light candles and carry them around the Circle or bring the Yule log into the Circle and include it in your ceremony. Bayberry candles can be burned to ensure prosperity, growth and happiness throughout the following year. These can be inscribed with runes for health and money, or whatever is desired before lighting. They shall be lit at sunset and allowed to burn until they go out by themselves. An old Germanic poem says "A bayberry candle burned to the socket brings food to the larder and gold to the pocket."
Spellwork for balance, beauty, peace, and harmony are great to perform at this time of the Pagan year. Love spells and spells to increase happiness are also appropriate. Key actions to remember for Yule are introspection and meditation.
The most common colors used at this Sabbat are red and green, but gold and white are also quite appropriate. Stones to be used at this celebration include bloodstones, rubies, and garnets. Animals associated with the Yule Sabbat are stags, squirrels, wrens and robins. Mythical creatures associated with Yule are the Phoenix, and trolls. Herbs and plants that can be used include holly, mistletoe, evergreens, poinsettias, bay, pine, ginger, valerian, and myrrh.
The foods of Yule include nuts, fruits such as apples and pears, cookies and cakes of caraway soaked in cider, and (for non-vegetarians) pork are all traditional fare. Fine drinks for the Yule celebration or meals include Wassail (a hot drink made from wine, beer or cider, spices, sugar, and usually baked apples---served in a large bowl), lamb's wool (ale mixed with sugar, nutmeg and the pulp of roasted apples), hibiscus or ginger tea, and apple cider.
And now here is a nice little excerpt for Yule by Silver RavenWolf...
The Yule Wish Tree by Silver RavenWolf
Often, the items we truly need cannot ride home with us in a bag from the mall during the holiday season countdown. The day before Thanksgiving, take a trip to the tree nursery and find a small, potted evergreen. On your way home, purchase a few yards of red, green, and white ribbon. During the Thanksgiving supper, introduce the tree to the family and the tribe to the tree. Each member of your clan should tie a ribbon on the tree to represent an intangible blessing they would like for the upcoming Yule season. Wishes could be for peace, enough rest, health, etc. Bless the tree and set it where it will have enough light.
When family and friends visit, explain the purpose of the wish tree to them and give them a ribbon to tie on the tree, too. The tree is for everyone. If you plan to use the tree in ritual, have everyone participating make a small ornament, empowered for strengths like self-esteem, goal planning, security, etc. and hang it on the tree while connecting with the divinity of their choice.
On the first day of February, remove all the ornaments and ribbons. Burn the ribbons and cast the ashes to the winds. Pack the ornaments away. Next year, when you open the box, you can de-magick the ornaments and return them to their owners, or hang them on your big tree in memory of last year's prosperity. Continue to take good care of the tree over the remaining winter months. Don't forget to give it water and plenty of love. In the spring, you can plant the tree outside on your property or on the property of a friend.
(The above "The Yule Wish Tree" by Silver RavenWolf is quoted directly from Llewellyn's 1995 Magical Almanac, page 264, Llewellyn Worldwide Publications, 1994.)
And now I will list several recipes that I have gathered from various places, noted on each...
Yule Salad
Recipe by Althaea
1/2 bag fresh cranberries
3 lg stalks celery
3-4 large carrots
1 large orange
1 can crushed pineapples
1 cup chopped pecans (or walnuts, your preference)
1 large (or 2 small) box raspberry, or raspberry-cranberry Jello
1/2 cup sugar
1/4 cup water
Open can of pineapples and drain, saving the juice. Put aside. Mix the saved juice from the pineapples and 1 cup of cold water together.
Prepare Jello according to directions, but where the directions call for 2 cups cold water, use the 1 cup cold water/pineapple juice mixture. Before you add the cold mixture to the hot, add the sugar to the hot Jello mixture, and dissolve, then add cold water/pineapple juice mixture, combine well and refrigerate. Be sure to put into a large salad or mixing bowl.
Shred the carrots finely - put aside.
Finely chop celery with a knife or food processor. (I only like the flavor of celery, not the texture, so I use the blender to chop it up very fine)
Chop or crush walnuts
Grate orange peel with fine grater (a cheese grater will do).
Peel orange and clean as much of the pith (the white stuff) away as possible, and section by hand.
In a blender put the cranberries, one handful at a time into the water and chop finely. Add the orange sections and chop more coarsely (using the pulse button on your blender). Add to the Jello mixture. Add all other ingredients to the Jello mixture and mix well. Refrigerate over night.
Topping for salad:
You may top with whipped cream or Cool Whip, but I love this topping the best, it is a nice accent to the sweetness of the salad.
1 cup sour cream
1 cup real mayonnaise
Blend well and place by the tablespoonful on top of the gelled salad. Enjoy!! Happy Yule!
Joanna L. Davis (aka Althaea)
Wassail
Recipe by Althaea
1 gallon apple cider
1 fifth Captain Morgan's Spiced Rum
2 sticks cinnamon
1/2 teaspoon whole cloves
1 large cardamom pod, cracked (optional, hard to find sometimes)
1 medium peice of ginger root
A piece of cheese cloth or a coffee filter
Tie all dry ingredients up in the cheese cloth or coffee filter. Put the rum and apple cider in a large pot and bring to a slow boil. Add the dry pouch and simmer for an hour. Serve hot. Enjoy!
Joanna L. Davis (aka Althaea)
Pagan Wassail
For the Wassail's Baked Apples:
1 dozen cooking apples
1 cup brown sugar
3 tablespoons cinnamon
butter or margarine
3/4 cup boiling water
2 tablespoons sugar
Core apples and place in an 8 X 8 inch baking pan. Mix sugar and cinnamon, fill apples with mixture, dot tops with butter. Add boiling water and sugar to pan and bake at 375 degrees Fahrenheit for 40 to 60 minutes.
For the Wassail:
1 cup water
4 cups sugar
1 tablespoon nutmeg, grated (for luck)
1/2 teaspoon mace
2 teaspoons ginger (to prevent arguments)
6 whole cloves (to influence people in high places, and for luck)
1 stick cinnamon (same as cloves)
6 whole allspice
1 dozen eggs, separated
4 bottles sherry
2 cups brandy
Combine first eight ingredients in a saucepan and boil for 5 minutes. Beat egg whites until stiff. In a separate bowl, beat egg yolks. Fold whites into yolks. Strain spice mixture into egg mixture and stir. Combine sherry and brandy and bring almost to a boil. Gradually add liquor to spice and egg mixture, stirring rapidly as you do so. Before serving, add baked apples to foaming liquid. Serve in a large cauldron.
(The above recipe for "Pagan Wassail" in directly quoted from Laurie Cabot's book: "Celebrate the Earth: A Year of Holidays in the Pagan Tradition", pages 71-72, a Delta book, published by Dell Publishing, 1994.)
Gingerbread Men (and Women!)
(Makes about 3 dozen medium-sized cookies)
1 cup brown sugar, packed
1 cup dark molasses
3/4 cup shortening
1/4 cup butter or margarine
4 cups flour
2 eggs, slightly beaten
2 teaspoons cinnamon
3/4 teaspoon powdered cloves
1/8 teaspoon allspice
4 teaspoons ginger
1 1/2 teaspoons baking soda
Preheat oven to 350 degrees F. Mix all ingredients except the flour. Add the flour slowly, mixing each addition thoroughly. The dough should be slightly stiff. If the mixture seems too dry, add a teaspoon or two of water; if too wet, add more flour. Roll out the dough on a floured cutting board to about a 1/4-inch thickness. Use cookie cutters shaped like little dough people to make the shapes. Place these on a lightly greased cookie sheet and bake for 10 minutes (time is only approximate). Transfer the cookies to wax paper to cool. Give your gingerbread people features by using colored frosting from a pastry tube.
(The above recipe for "Gingerbread Men (and Women!)" is directly quoted from Edain McCoy's book: "The Sabbats: A New Approach to Living the Old Ways", page 68, Llewellyn Publications, 1994.)
Yule Incense
Recipe by Scott Cunningham
2 parts Frankincense
2 parts Pine needles or resin
1 part Cedar
1 part Juniper berries
Mix and smolder at Wiccan rites on Yule (on or around December 21st), or during the winter months to cleanse the home and to attune with the forces of nature amid the cold days and nights.
(The above recipe for "Yule Incense" is directly quoted from Scott Cunningham's book: "The Complete Book of Incense, Oils & Brews", page 100, Llewellyn Publications, 1992.)
Oil For Sabbat: See OILS
Yule Oil - Put in soap or annoint candles
4 drops pine
3 drops cedarwood
3 drops cinnamon
2 drops frankincense
2 drops juniper
Add a pinch of dried pine needles from your tree with garnet, green tourmaline, and clear quartz crystals. A great Yule tree smell with the hint of log fires and spicy pomanders!
Winter Solstice Ritual Potpourri
Recipe by Gerina Dunwich
20 drops musk oil
25 drops pine oil
1 cup oak moss
2 cups dried mistletoe
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