The Working Tools of A Witch

THE WORKING TOOLS OF A WITCH
The Working Tools of a Witch

(A series of articles on the magical weapons of the Craft of the Wise)
Note: This series is covered by U copyright
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Front Notes
ABOUT THE SERIES
The series of articles The Working Tools of a Witch was commenced in July of 1979 on a request by
the editors of the fledgling Pagan newsletter The Wiccan later The !ustralian Wiccan"# but
submissions to that $ublication ceased after conflict arose between the editors and the writer o%er some
of the material $resented& Parts 1# '# ( and ) had been $ublished& *ubsequently the series began again
in the maga+ine Which Way,Witch Way from -lorida .nited *tates of !merica" where it a$$eared
under /nternational 0o$yright !greement& The series reached $art 1 before dormancy hit this
$ublication& Through ad%ance re%iew co$ies of the indi%idual articles# heated contro%ersy arose in the
Pagan $ress o%er se%eral ideas e2$ressed in the still un$ublished $art 3 regarding sacrifice in historical
and modern witchcraft&
4ecause of the interest shown in the series both in !ustralia and o%erseas $agan and Wiccan grou$s#
the series was com$leted and circulated amongst certain indi%iduals&
The current collection of articles# which form the series The Working Tools of a Witch is here
$resented with te2tual corrections to the already $ublished articles& /t is antici$ated that the com$lete
series will one day be $ublished in $agan literature&
ABOUT THE AUTHOR
/an Watts# known throughout the occult world by his ado$ted 0raft 5ame of *imon 6oodman#
com$leted his training in traditional *usse2 witchcraft necessary to be initiated as a 7agister in June
197(# after fi%e years of study&
8e 9oined with -ay 0ubben in !ugust of that year to form the first of the $ublic co%ens in Perth& /n
June 197) he initiated -ay to the le%el of 8igh Priestess in the Pickingill %ariant of craft as the :ady
8elen& With legitimacy gi%en to the initiatory tradition# /an left the co%en in !ugust 197)&
The *usse2 %ariant of traditional 4ritish 0raft is continued in the co%en subsequently formed by /an in
5o%ember 197) and currently ruled by the :ady 7ichelin&
The original 197( co%en ceased to e2ist in 5o%ember 197)&
ABOUT THE NAME
Tuan# the nom;de;$lume under which the series was $ublished# was a great chieftain of the race of
0esair in the mythological time of the 0eltic $eo$le& !s he sur%i%ed by transformation all the
mythological catastro$hes which destroyed the lineal ancestral races of the 0elts# he embodies the
*$irit of 0eltic lore&
Table of Contents,
-ront 5otes&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<
!4=.T T8> *>?/>*@&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<
!4=.T T8> !.T8=?@&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<
!4=.T T8> 5!7>@&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<
Table of 0ontents#&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(
!.T8=?A* 5=T>&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&)
W/T080?!-T B T8> 0?!-T =- T8> W/*>&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1
P!?T 1 C /ntroduction&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&7
P!?T 'C The Pentacle&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1D
7aking the Pentacle&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1D
.sing the Pentacle&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&11
P!?T <C The 0ords&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1<
0ords as a *ymbol of ?ank&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1<
.sing the 0ord *ingularly&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1<
7ulti$le 0ord Work&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&1(
P!?T (C The Wand&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&11
7aking the Wand&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&11
.sing the Wand&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&11
P!?T )C The *courge&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&19
7aking the *courge&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&19
Purification by the *courge&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&19
6aining the *ight&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'D
P!?T 1C The *word&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&''
7aking the *word&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&''
.sing the *word&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'<
P!?T 7C The Thurible&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&')
7aking the Thurible&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'1
:ighting the Thurbile&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'7
7aking /ncense&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'7
.sing the Thurible&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'3
-ootnotesC&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'3
P!?T 3C The !thame&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<D
7aking the !thame&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<1
.sing the !thame&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<'
The !thame as a 4loodletter&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<<
P!?T 9C The 4oline&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<1
0onsecration %ersus 0harging&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<1
7aking the 4oline&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<7
.sing the 4oline&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&<7
P!?T 1DC The Witch&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(D
The !ltar&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(D
.sing the !ltar&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(1
The 0ircle&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(1
0asting the 0ircle&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&('
0onclusion&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(<
The /nscri$tions on the ToolsC;&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&((
4/4:/=6?!P8E&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&()
0=77>5T* =5 T8> *>?/>*&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&(7
AUTHORS NOTE
/ ho$e these articles will hel$ to fill some ga$s in the knowledge of many newcomers to the craft&
!ll information $resented is to the best of my knowledge true and accurate# but the series does not
claim to be the teachings of any one tradition or co%en& /ndeed# / am sure that e%ery co%en will find
something herein with which to argue& / welcome any additional information and comments& / ha%e
not $resented a bibliogra$hy# as / could not remember all the works consulted o%er the yearsF the te2ts
that are s$ecifically mentioned in the articles ha%e been listed at the end of this book# the more
common edition being quoted& / will# howe%er# single out Goreen HalienteAs e2cellent !n !40 of
Witchcraft# Past and Present# from which / ha%e taken much of the historical material used in the
articles&
! word of warning& 7any of the $ractices and s$ells that follow / ha%e tried# generally with a fair
degree of successF others ha%e been tried by colleagues# with similar results& 8owe%er# many of the
techniques listed are dangerous# a $oint / ha%e endea%oured to make at the a$$ro$riate time&
!ccordingly# / acce$t no res$onsibility for any matter whatsoe%er arising from the use of methods or
s$ells mentioned or outlined in these articles&
-inally# my thanks to 7arion 6wyer and Tony Gews for their hel$# though non;crafters# in $roof B
reading the manuscri$t&
7y thanks# as always# to Paul&
*= ?8/=6!/: 7! G8?>!7I
*imon
7!6/*T>? 0=H!5>5T.* J.>?0.*
WITCHCRAFT THE CRAFT OF THE WISE
Etymology. Wicca B =ld >nglish& ! male who bends or mani$ulates& Pron& B KwitchaA&
Wicce B =ld >nglish& ! female who bends or mani$ulates& Pron& B KwitchiA
Wiccan B =ld >nglish& Plural form of wicca or wicce& Pron& B KwitchunA
Wida B =ld >nglish& The $eo$le who $ractice the craft of the wicca& Pron& B KWeedaA
8e is a wiccaF she is a wicceF they are wiccanF they are of the wida&
?oot B KWELA B Teutonic& KTo 4endA&
Pagan B :atin& KPaganusA B K$easant# country dwellerA
7odern inter$retationC Wicca;craft B Kwise;craftA B The 0raft of the Wise&
HISTORICAL
When Professor Larl Jarke of the .ni%ersity of 4erlin a$$ended brief comments to his edited records
of a 17
th
century witch trial# he Bnot 6rimm nor Tartarotti;*erbati B earned the distinction of being the
first modern scholar to suggest that witchcraft was a nature religion of the $re;0hristian $agan
6ermans& 8is beliefs were illustrated in somewhat romanticised fashion in 7icheletAs The *orcereri
which $ortrayed historical witchcraft as a $rotest by medie%al serfs against their o$$ression by the
social order of the times# an o$inion which has some su$$ort in the material assembled by :eland and
$resented in his 6os$ell of The Witches&
/t was not until 19'1# howe%er# that the idea of a $an;>uro$ean# $re;0hristian folk religion
worshi$$ing a horned 6od and celebrating seasonal magico;religious festi%als aimed at $reser%ing and
increasing the fertility of the land# found a cham$ion in Gr& 7argaret 7urray# who drew hea%ily on
-raserAs 6olden 4ough for her doctorate thesis& !lthough her theories ha%e been re9ected by some
ca$able historians and anthro$ologists notably Tre%or ?o$er and 0ohn"# 7urrayAs ideas were far
more a$$ealing to the general $ublic# reflected in her writing of the article on KWitchcraftA in the
>ncyclo$aedia 4ritannica for some forty years 19'9;1913"&
!ll that was required was for someone to admit witch blood# and be able to show an unbroken line of
descent from the 4urning Times B the $eriod of great $ersecutions in the 1(
th
B 11
th
centuries&
?e$ealing of the 4ritish KWitchcraft !ctA in 19)1 made $ossible for 6erald 6ardner in his Witchcraft
Today in 19)( to re%eal of his admittance some 1( years earlier to a co%en of such witches& !lthough
his claims of continued medie%al craft continuation in this co%en are yet to be substantiated# he $a%ed
the way for establishment of many modern co%ens& 8is $ractices are reflected in those of !le2
*anders# Whose story of Witchcraft inheritance from his Welsh 6randmother were re%ealed by June
Johns# suggesting such a medie%al continuation&
!n e2amination of 6ardnerian or !le2andrian $ractices and beliefs shows a marked similarity#
suggesting that one de%elo$ed from the other# or both had a common source& The latter has recently
been su$$orted by an hereditary witch who claims that both 6ardner and *anders are carrying on an
ancient -rench;originated craft system which was rearranged in the 19
th
century by the Witchmaster of
0anewdon B 6eorge Pickingill&
The form of 0raft said to ha%e been $er$etuated by K=ld 6eorgeA is identified $articularly by eight
s$ecial im$lements B called Tools or Wea$ons B and it is the consideration of these Tools that
forms the framework of the series of articles&
THE WORKING TOOLS OF A WITCH.
PART 1 I!t"o#$%t&o!
7odern Pickingill" 0raft recognises the use of eight Working Tools# which are $resented to a Witch
on their first degree initiation& These Tools are the *word# the !thame# the 4oline# the Wand# the
Pentacle# the Thurible# the *courge and the 0ords& The $ur$ose of this series of notes is to e2amine
each of these Tools used in the 0raft# their $ossible origins $re$aration and methods of use# and their
relationshi$ to the symbology of the 0ircle& This will be done by considering the elements of the
0ircle and their %arious attributes&
/ call u$on >!?T8 to bond my s$ell#
!/? will s$eed its tra%el well#
-/?> will gi%e it s$irit from abo%e#
W!T>? will quench my s$ell with lo%e&
T8> 0/?0:>@ is di%ided into four elemental quarters& 5=?T8 for >!?T8# >!*T for !/?#
*=.T8 for -/?># W>*T for W!T>? and these elements are totalled or combined in !>T8>?&
5=?T8@ is the direction to which the Wiccan $ray# the home of the 7ighty =nesA# and the $lace of
6reatest Garkness& /t is the Juarter of 4inding# and to it are attributed the Pentacle and the 0ords&
6enerally regarded as the e%il quarter by mainstay churches notice the $ractice of bricking u$ the
5orth entry door in old >uro$ean 0hurches"# it is regarded by the Witches as the area of fertilising
$owers& 6ra%es notes that cows in >uro$e stand with their hindquarters to the 5orth# su$$osedly
recei%e the fructifying 5orth wind& The 5orth Wind 6od# 4oreas# :i%ing behind the Watchtower of
0aer -alias# is often in%oked by Witches who $ay homage to the 6oddess 0ardea& :ying inside 0aer
-alias is the sacred symbol of the 5orth for 0eltic crafters# the :ia -ail# or *tone of Gestiny# which is
said to ha%e stood in >ireann at Tara# but was ca$tured and remo%ed to *cotland where it was
transformed from itAs $alladium or $hallic" sha$e into the *tone of *cone& !nimals usually associated
with the 5orth are those which are dark# or are a symbol of fecundity# or both& The 0elts looked u$on
the kite or 8awk and called to it as a messenger of the 5orth Wind 4arcut"# whereas modern $agans
and occultists $refer the more Judeo;0hristian bull the black bull of the 5orth" B /n ceremonial magic#
the 5orthern Juarter is ruled by the !rchangel .riel# whose mi2ed robes of oli%e B ?usset B 4rown
and 4lack are akin to the Witches colouring for the 5orth B 4lack& The demon of the 5orth is
!mayen&
EAST is the direction to which the solar worshi$$ers $ray# and this includes all Judeo;0hristian
branches and their deri%ati%es e&g& western tradition ceremonial magicians"& The >ast is the $lace of
the rising sun# the rebirth of the *acrificed 6od# and the Place of /llumination& Western 0hristian
churches and other solar tem$les are usually built so that the buildingAs main orientation is >ast;West#
with the !ltar or *$iritum *anctum at the >ast end of the building and their $eo$le are usually buried
with their feet in the >ast to aid their resurrection& The Tools used to cause >nlightenment are the
*courge and the Wand& >urus is the >ast Wind 6od# and to the >ast lies the Watchtower of 0aer
6orius wherein lies the 0laimh *elais B the *word of :ight which screams for blood when carried into
battle by the mighty 5uada B rests& The animals of the >ast are those which soar like the sun and s$irit
B the >agle# and in some 0eltic traditions when the young king # re$resenting the reborn s$irit of the
year# is crowned on Gecember '<
rd
# he is gi%en eagleAs wings# and often addressed as :ew# the name
gi%en to their 6od& /n ceremonial magic the >astern Juarter is ruled by ?a$hael who# in golden;
yellow robes# holds aloft the shining sun of this Juarter& Witches of the 0eltic traditions generally
$refer $ink for this Juarter# the first rose colouring of the morning sky& The demon of the >ast is
7agoa&
SOUTH is the direction of the hottest wind# the burning deserts# and is the realm of fire& The Tools
of -ire are the *word and the Thurible& The elemental animal of the *outhern Juarter is the lion when
ram$ant& 0eremonial magicians in%oke 7ichael to the *outh with his *word of -lame corres$onding
to the *lea 4ua# the 0eltic *$ear of Hictory which lies within the *outhern Watchtower of 0aer
-amias& 5otus is the 6od of the *outh Wind& !s a$$ro$riate to the heat of fire# the colour attributed
to the *outh# by both ceremonial magicians and Witches# is red& The demon of the *outh is >gym&
WEST is the direction of death and the *ummerlands# the domain of the 6oddess of Geath and
:o%e and ?ebirth# the direction from which the original Wida# the Tuatha de Gannan# arri%ed in
>ireann from !tlantis# and the Working Tools of this Juarter are the !thame and 4oline& The West
has always been regarded as the Place of Geath& Gid not the cold wet winds blow from the West# with
the coldness of deathM /n $rehistoric burials the dead face towards the West and in modern >uro$e
$eo$le are usually buried with their heads in the West although this could be said to be so that they
face the >ast# the Place of ?ebirth"& 0aer 7urias# the Western Watchtower has the distinction of being
the re$ository fore two of the *acred 0eltic Treasures B the 0auldron of ?ebirth of the Gagda# guarded
by the 6oddess 0erridwen# and the 0rystal 0halice of 8ealing Waters is this the origin of the trade
name for the isotonic eye fluid 7urineM"# although they $robably refer to the same item& The West
is the Juarter of Water# and its elemental creature is the rearing snake# the Wise =ld *er$ent& 5ote
the >gy$tian .r Nit B 6reat *er$ent B is $reser%ed in the 6reek equi%alent of the 6reat 7other
6oddess of >gy$t# /sis&" 0eremonial 7agicians in%oke 6abriel# with his 8oly 6rail of !ll;8ealing# to
the West# and whose robes of shimmering blue and flowing blue waters contrast with the $ure snow
white of the WitchesA Western Juarter& The demon of the West is 4aymen&
The final element B the K-ifth JuarterA B should be considered as the quintessence of all the four other
elements combined& This element is !ether# called !kasha by >astern esotericisits& /t is symbolised
by the Pentagram# whose manifestation is *$irit# and whose Tool is 7an& We will consider this Tool
in the final $art of the series&
The >ight Working Tools are therefore C; 5=?T8 B Pentacle and 0ords# >!*T B Wand and *courge#
*=.T8 B *word and Thurible# W>*T B !thame and 4oline&
/n the ne2t issue we will e2amine the first of the >ight Tools B the Pentacle&
T.!5
The 0ircle !ttributions C;
4ehind all is the 7otherI
T8> W=?L/56 T==:* =- ! W/T08
PART ' T() P)!t*%l)
/ call u$on >!?T8 to bend my s$ell@
/n the last issue / wrote of the >ight Working Tools of a modern witch# and undertook to relate these
>ight Tools to each of the four cardinal $oints of the 0ircle# with the %arious elemental attributions for
each of these $oints& /n this article# / shall consider the first of the Tools of >arth B the Pentacle&
The Pentacle of the 0raft has itAs origins in the solar discs of the early 7editerranean mystery schools#
and a$$ears throughout history and folklore in a %ariety of guises& We are told in the 0harge of
Pickingill 0rafters that the Eouth of :acedaemon in *$arta made due sacrifice# alluding to the rites
of 0ybele# where the initiate would emasculate himself B usually by tearing at the genitals with a $air
of ceremonial $liers B and $lace the se%ered genitals on a ceremonial $late& 8e would su$$ort the
$late in his hands as he ran# being scourged by the Priestess of 0ybele# to the high altar where he
offered the symbol of his manhood and his fertility to the 6oddess& ! $arallel can be drawn between
the $late used here to su$$ort the symbol of his $ower# and the Paton of used later in the >ucharistic
7ass $erformed by the 0hristian Priests& 0onfusion often arises in the use of the word KPentacleA
caused# to a large e2tent# by the wording in the :ibrum .mbrarum the 4ook of *hadows"# where it
directs that the Pentacles shall be of wa2 so that they may be easily broken to a%oid disco%ery& /n itAs
strictest sense# the word KPentacleA should only be used to denote a talisman of sorts# the actual word
coming from a -rench word# meaning To 8ang& The correct term for a disc or $late used in the
0raft# is a Pantacle# whose $ro%ince a$$ears to be that of ceremonial magic& / cannot find any
historical reference to the use of an engra%ed $late or disc used by witches# and e%en the Witches
8ammer# e%en bearing in mind itAs bias# makes no mention of any similar item although it is
otherwise %ery thorough in itAs direction as to what e%idence to seek to condemn a Witch& Harious
Pantacles are described in grimoires of medie%al magic# that of John Gee being one of %ery com$le2
design& 0rowley describes the $attern inscribed on the $antacle as being the sum of the knowledge the
magician $ossesses about the uni%erse# and qui$s that most magicians should ha%e a $antacle with no
inscri$tion at all& The 8ermetic =rder of the 6olden Gawn in itAs outer workings used a disc of wood
inscribed with a he2agram# which was $ainted alternately red and blue& The Pantacle of >arth is the
basis of all other Tools# and is a $assi%e wea$on used for defence# like a shield# and is usually
inscribed with a $entagram B the symbol of interaction of all four elements& The Pentacle is
kabbalistically attributed to the *e$hira of 7alkuth&
M*+&!g t() P)!t*%l)
Pentacles should be made of co$$er or sil%er& / will describe the making of a co$$er Pentacle# being
that which / consider most %alid for 0raft working& Take a disc of $ure co$$er# si2 inches in diamter#
and about 1,3
th
of an inch thick& !$$ro2 1)'mm diameter# 1mm thick# >G"& 7ake sure it is $ure
co$$er B donAt haggle o%er the costI =n a -riday at sunset take the disc to a secluded s$ot# $referably
in a ca%e# and bury it beneath the earth& 7ark the s$ot so that you can find it againI *ay this rhyme
after you ha%e finished burying itC
6old you are# and green youAll beI
The $ower of >arth will come to meI
This relates to the changing colour of the disc from the co$$ery gold to green as it starts to corrode#
liberating $ure co$$er into the earth# and soaking u$ the >arthAs magnetic flu2es& *i2 days later return
to the same s$ot at the same time and dig u$ the Pentacle with your hands# recitingC
:ady of Garkness# :ady of >arth#
6i%e me my talisman# gi%e to it birth#
6i%e with it your blessings that e%er / may
.se it with $ower# this do / $rayI
Take it back to your home# well co%ered# and $olish it well# to return it to itAs original lustre& =n the
night of the -ull 7oon take the Pentacle and $lace it on the !ltar where the light of the full moon may
fall u$on it& /nscribe on the front of the disc the fi%e;$ointed star# making sure that the $oints touch the
edge of the disc& !s the engra%ing is done# sayC
/ score this dish# / gain the $ower#
>arth will be mine in field or Tower&
Lerry be with me# 7arianne be bright#
/ charge this $ure $late by moonlightI
This traditional chant has se%eral references which the student of Wiccan lore will readily obser%eF the
folk names of the >arth and *tar 6oddesses 0erridwen and !rianrhod# and the scoring of the surface
being akin to the scoring of the Witch the letting of blood" to $ut the Witch in your $ower& The
Pentacle is $erfumed with musk and elder incenses and secreted away until ready for working&
U,&!g t() P)!t*%l)
The Pentacle is the most $assi%e of the >ight Tools# >arth ha%ing the lowest %ibrational energy# but in
being so# is the most stable& /t is used to act as a channel to other $ower flows# kee$ing the energy on
one side of the Pentacle only& -or this reason# the Pentacle can be used as a shield against attack by
male%olent forces# whether they be in%oked elemental forces of unsym$athetic %ibration demonsI" or
directed $sychic attack& !ll the Witch need do is hold the Pentacle towards the direction of incoming
force# the disc being held between the s$read fingers in a %ertical $lane# with the Pentagram u$right
and facing outwards& To use the Pentacle to draw $ower into yourself# stand within the 0ircle# facing
West& 8old the Pentacle aloft su$$orted on your o$en $alms# with the *$irit $oint of the Pentagram
facing towards you# and chant the following s$ell# watching the blue;green light streaming in through
the $entagramC
:ady of >arth# Eour child you see#
/ call out in needF send $ower to meI
To $ro9ect a beam of $sychic energy away from you# re%erse the Pentacle so that the *$irit $oint faces
away from you# with the horns toward you# and call out the following chant three times# using the
$ointed $entagram to sight the energy towards itAs destinationF
4y $ower of >arth / send this s$ell#
4y :ady of 5ight and :ady of 8ell&
This is my will# and so it shall beI
/s end out the PowerI /t comes from meI
The Pentacle can also be used to draw in money& =ne old method is to cast a 0ircle# then roll the
Pentacle around the 0ircle boundary# making sure that the Pentacle is always held u$right in the
outstretched fingers with the $entagram facing outwards# and at the same time chantingC
=rbiting Ju$iter# trine the *un#
4ring money on the runI
This can be augmented with frankincense $erfume# and e%en a central green candle& *tart the rolling
in the West& Gro$ the Pentacle# and youAll lose moneyI
/n the ne2t issue we shall e2amine the second of the >ight Tools of >arth B the 0ords&
T.!5
T8> W=?L/56 T==:* =- ! W/T08
The PentaclesC;
PART - T() Co"#,
/ call u$on >!?T8 to bend my s$ell@
/n the last issue we considered the first of the >ight Working Tools B the Pentacle& /n this article we
shall consider the second of the Tools associated with the element of >arth B the 0ords&
0ords can be used in two ways# the singular 0ord used either as a garter or cingulum to denote rank#
and in binding $ractices such as warricking# and secondly as an o$erati%e concentration aid&
Co"#, *, * Sym.ol o/ R*!+
The cord or cingulum worn by the Witches as a symbol of rank is one of the few items referred to by
*$renger and Lramer in the 8ammer as indicati%e of 0raft in%ol%ement& 5ormally this was merely
a short ligature worn as a garter# but in modern times this has been re$laced by waist cingula& The
colours usually ado$ted areC
White B 5eo$hyte or Pagan 4lack B Witch
?ed B Priestess 4lue B Priest
Pur$le B 8igh Priesthood
/n 7edie%al times the 8igh Priesthood wore garters made from snakeskin usually $ython" with a
backing of silk# either red for females" or blue for males"& >ach of the colours of the cords is
associated with a $articular 7ystery of the 6oddess or the 6od& *ome 0raft traditions ado$t the three
colours white# red and blue or black" for the three KGegreesA and use these three colours to re$resent
the three as$ects of the lady B as a Hirgin# as a mother and as a crone& Whate%er the colour# the cords
should always be made out of a natural fibre as distinct from a synthetic fibre"# wool or silk being
$referred# and should si2 feet long& /n addition# the 0ingula of the 8igh Priesthood are knotted at the
lengths of <A1 and (A1 to allow for the measuring of a 7A or 9A 0ircle& .nlike the Pentacle# no
s$ecial ?ite of 0onsecration is normally used# although if a witch wishes to de%ise one to $ersonalise
the cords to their own use# this may im$ro%e their effecti%eness&
U,&!g t() Co"# S&!g$l*"ly
When a witch wishes to use the 0ord to work magic# the WitchesA :adder is the method usually
em$loyed& This consists of taking a length of black cord of a reasonable length about three feet" and
knotting it eight times and then knotting the ends together so that a ninth knot is formed# di%iding the
0ord into nine e%en sections& This ring of knots is used by commencing at the knot ne2t to the 9oined
ends and reciting the first line of the 0ord 0hant# at the same time focusing all of your attention on the
knot whilst %isualising the com$leted ob9ect of the work which you wish to carry out& 5e2t mo%e onto
the second knot with the second line of the 0hant# then the third knot# and so on until the ninth knot ie&
the two 9oined ends# is reached& The 0ord 0hant traditionally em$loyed isC
4y knot of one B the s$ells begunI
4y knot of two B it cometh trueI
4y knot of three B my Power / freeI
4y knot of four B / see it moreI
4y knot of fi%e B the s$ellAs ali%eI
4y knot of si2 B / bind# / fi2I
4y knot of se%en B / challenge 8ea%enI
4y knot of eight B it is too late
-or knot of nine makes it mineI
This is re$eated as often as the Witch feels necessary until the desired result is obtained&
The singular cord can also be used in the $ractice of warricking B the control of breath and blood flow
B either on itAs own as a ligature or in combination with the scourge& Warricking is an extremely
dangerous practice and should only be carried out by persons who have been trained in the mental
exercises necessary for localised blood control, and in the company of a teacher experienced in the
technique. =ne method of warricking used by Witches to gain entry to 0aer *idhe is for the Worl
7aster to tightly bind his cingulum around the warrickerAs neck such that the two knots com$ress the
arteries and %eins in the neck# and yet so the cord does not im$ede the res$iration& The warricker is
hel$ed to stand# blindfolded and then s$un on his a2is anticlockwise until he starts to colla$se&
Juickly the cingulum is remo%ed around the neck# and the warricker gently lowered to the floor& 8e
then calls out to the 7ighty =nes to :ower the 4ridge& I %*!!ot o0)")m1(*,&,) t(*t t(&, &, *!
)2t")m)ly #*!g)"o$, 1"*%t&%)3 for if the neck arteries are tightly com$ressed for any length of time#
muscular s$asms of the artery wall will result in total constriction of blood flow to the brain# and
remo%al of the cord will NOT lead to automatic reo$ening of the carotid $ulseF Death will result in
approximately two to three minutes! Techniques of warricking where the scourge is em$loyed will be
discussed in a later article&
The singular 0ord can be further used to $re%ent a $erson from doing e%il by winding the cord around
a $o$$et of the $erson in%ol%ed& 5ormally for this $ur$ose a black cord is em$loyed# and wra$$ed
tightly around the $o$$et eight times with the chant / bind you that you do not harm# / bind you that
you do not harm@&
M$lt&1l) Co"# Wo"+
Hery effecti%e magic can be worked by a co%en using se%eral cords interlaced& This method combines
the %arious methods of mandallic chant# creati%e %isualisation# and $sychic breathing to create an
etheric cone& *uch a method normally requires se%en witches# si2 to build u$ the etheric charge# and
the se%enth as the KaimerA# sitting outside the 0ircle and coordinating the $ower out$ut of the other si2
and KtriggeringA the 0one& The si2 witches are $aired off B male and female B and sit around in a
0ircle alternating male and female& Three 0ords B ?ed# White and 4lue B are interlaced in the s$okes
of a wheel# the ends being distributed such that each 0ord is held by a man at one end and a woman at
the other& /t is im$ortant that the 0ords are not knotted at the centre& The controller rela2es the grou$#
then $sychically charges them by ha%ing them in unison ado$t ( cycle,( stage breathing& The si2
$eo$le $ick u$ the ends of the 0ords# taking u$ the tension so that a si2;s$oked wheel is formed with
the 9oining of the 0ords centralised& ! mantrum is de%ised# $referably with a four;beat construction#
eg for a healing ritual for a woman# say K8elenA# use tge mantrum 8ealth to 8elen& The Witches
chant the mantrum as they gradually knot their cord segment three times# from the centre outwards& !t
the first knot# the indi%idual Witch concentrates thought as s,he chants# of the condition to be changed#
at the second knot the change occurring under a steel;blue light# and the third knot showing the
com$leted action& When the Witches ha%e each ha%e each finished their third knot# they all
concentrate on the centre of the wheel with the image of the com$leted work# chanting all the time&
The se%enth Witch will ha%e been obser%ing that during the abo%e $rocess there is a K$owerA generated
by each Witch that flows from him the Witch" to the centre and returns# then re$eats the $rocess& !s
the cone is built u$ with the chanting etc# these $ower flows tend to ado$t a sym$athetic surge in;and;
out which makes the centre of the wheel seem to $ulse& When the KaimerA 9udges that this $ulse is at
itAs ma2imum# he gras$s the centre of the 0ords and orders Gro$I The Witches immediately let go
of the 0ords and $ro9ect their $ower to the centre $oint&
/n the ne2t issue we will e2amine the first of the Tools of !ir B The Wand&
T.!5
0ord $atterns showing knotting ordersC;
PART 4 T() W*!#
!/? will s$eed itAs tra%el well@
/n the $re%ious issues we considered the Working Tools associated with the element of >arth& /n this
issue we will look at the first of the Tools associated with the element of !ir B the Wand&
The origin of the Wand lies in the tree;worshi$ of our ancestors# who saw in the $hallic sha$e of the
tree the same generati%e $ower of the erect $enis# the 6od of :ife& They listened to the %oice of the
6od as the wind rushed through the branches# and carried with them in their tra%els a branch with
which to remain in contact with the K$ower sourceA& 0om$are this with the 0hristian %eneration of
$ieces of the KTrue 0rossA&" This $ractice has continued in the use of the *ce$tre by monarchy B
sce$treOclub or $enisOwand& /n this case the as$ect of the 6od in%oked with its aid is the 6od of :ife
and Geath&
There are many ty$es of wands utilising many ty$es of woods& /n the %arious co$ies of the 0la%icle
the use of birch# ha+el and elder woods ha%e alternately been stressed# and the Gruids carried wands of
oak# whereas the Witches B when they used wands B ha%e fashioned their wands from willow or birch#
de$ending on the as$ect of the 6odhead which they wished to in%oke& !s the Wand historically had
little $lace in the 0raft# much of these notes will be concerned with the working of ceremonial magic
rather than 0raft $ractices&
M*+&!g t() W*!#
!lthough the 6rammars of classical magic go to great lengths to describe the $re$aration of the Wand
how it is to be inscribed# the Wand when used in insular 0raft is quite sim$le& !t either dawn or
sunset when it is neither day nor night B the timeless time" go to a willow tree that has grown for
many years& *elect a length# which is suitable for your working# and offer the following $rayer to the
treeC
=ld one who stands in life gi%ing earth#
The earth from which the :ord ga%e you birth
6i%e to me that $art of you
Which now / need for things / do&
:et me take a branch of thine
-rom which to make a Wand so fine&
4reak off the length you require and of about 1 inch thickness# and $ack the end of the break on the
tree with fresh mud to $reser%e the treeAs tissues& Lnock on the tree three times in thanks& This Wand
is trimmed to the length from elbow to middle finger ti$ when the arm is crooked& 5o other
$re$aration is necessary# as the wand carries the >arth charges from itAs source&
U,&!g t() W*!#
-rom a normal 0raft angle# the Wand is used to mark out the area of working# and is carried by the
Witch as he mo%es about the 0ircle as a reminder of the Powers which he has in%oked# those of the
6reat Tri$le 6oddess# 8ecate Triformis& !fter the work of the e%ening for which the Wand was
s$ecifically $lucked is com$leted# the Wand must be destroyed# by being buried in the earth& The
following $rayer of thanks should be offered when doing soC
/nto the >arth / gi%e this Wand
/n token of the !ncient 4ond&
=h 6reat Jueen 8ecate answer me#
-or in this >arth / set you free&
4less me with they holy 7ight
To do the things /A%e asked this night&
The Wand is also used to summon and control angels and good s$irits who do not require# or would be
insulted by# the use of the *word or !thame& The willow wand in this case must be KchargedA by the
insertion of a three;inch magnetised needle into one end of the wand& *eal both ends of the Wand o%er
with red sealing wa2# and on one side of the Wand engra%e the *ymbol of the !rrow of Power
with the $oint of the arrow towards the end where the needle is inserted& The Wand is consecrated by
%arious $rayersF any of the classical 6rammars will gi%e se%eral which are efficacious& ?emember
that the Wand is an /nstrument of ?a$hael&" When using this Wand which is $ro$erly called the
4aculum"# it must be held in both hands with the inde2 fingers laying along itAs length# the !rrow
$ointing away from the Witch& /f using a *igil# the *igil is held in the left hand and the Wand held in
the right hand& noteC These directions are in regard to a masculine# right handed o$erator& !
feminine o$erator# or a left handed o$erator# re%erses the hand $olarity&" When a Wand is not readily
a%ailable# but is needed immediately# the inde2 finger of the right hand ser%es the same $ur$ose& -or
this reason# magicians usually dis$ense with and e2ternal wand and instead $lace u$on their finger a
ring with a charged sa$$hire stone& /n either case# the Wand merely ser%es as a guide for the eyes#
and hence the mind# of the o$erator# becoming the e2ternal director of the Will&
The Thyrsus and $ine;come ti$$ed Wands# both re$resentations of the erect $enis# are carried
$rocessionally by the 8igh Priest or 8igh Priestess in some fertility religions&
/n the ne2t issue we will consider the second of the Tools of !ir B the *courge&
T.!5
The WandC;
PART 5 T() S%o$"g)
!/? will s$eed its tra%el well@
/n the last issue we e2amined the Wand as an instrument of !irF we will now look at the second of the
Tools of !ir B the *courge&
Probably no other Tool of the 0raft is more contro%ersial that the *courge which# as a *ymbol of
Power and Gomination has led to accusations of se2ual $er%ersion by ignorant $ersons both within
and without the 0raft and in some cases with a degree of %alidity"# but as itAs $rime im$ortance is not
the gaining of sight through flagellation# but to cause $urification and enlightenment# it remains in
many of the older 0o%ens as a most $otent wea$on& Hery few 0o%ens / ha%e seen retain the traditional
use of the *courge&
M*+&!g t() S%o$"g)
The scourge should be made by the $erson who will be using it& When it is to be used as a 0o%en
Tool# the task of making the *courge falls on the Ge%il# or 7an;/n;4lack& /t should# howe%er# be only
used by a 8igh Priestess or 8igh Priest# as generally the training in itAs correct a$$lication is reser%ed
for this le%el& Take a length of seasoned wood birch is $referred" fifteen inches long& !t midnight
this should be s$irally wra$$ed# clockwise# with ribbons of black and white# both going the same way#
and each o%erla$$ing the other by half itAs width& The thongs should be made of silk cords# each thirty
inches long# four black and four white thongs# and each thong knotted fi%e times gi%ing forty knots"&
5o s$ecial ?ite of 0onsecration of the *courge is necessary# although some 0o%ens ado$t the $ractice
of the *courge maker intertwining a few dro$s of his own blood into each thong# and the s$ellC
8andle wra$$ed# and eight cords knotted#
*courge of Power and Truths -orgotten#
7ade in darkness# wrought with might#
7ade to show the Way to *ight&
*$rinkle the *courge three times with salt# $ass through incense and flame thrice# then s$rinkle with
water& .se the 0harm of the -our >lements *ee Part 1 of this series"& The *courge should be ke$t
wra$$ed in red silk&
P$"&/&%*t&o! .y t() S%o$"g)
Whi$$ing has been used by many $rimiti%e $eo$le as a means of testing endurance# usually in $uberty
rites or other initiation ceremonies# and there is some historical %alidity for this method being used to
test the fortitude of would;be initiates& Gouglas 8ill comments that The ordeal side of flagellation
seems unim$ortant in the fantastic life s$an of the $urificatory# or $enitential or thera$eutic uses of the
whi$& -lagellation is thought of be many to be a se2ual $er%ersion# but e%en the de%otees of the
-innish saunas re9ect im$utations of se2ual de%iation# claiming that the mild birchings they endure are
intended to stimulate the circulation# not the libido& *courging has been used in this manner as a
curati%e from early timesF the ?omans used scourging for fe%ers# rheumatism and barrennessI /tAs
effecti%eness was thought due to the scourging dri%ing out the KdemonsA which caused the illness&
Though we no longer belie%e that illness is caused by KdemonsA# we recognise that scourging can
achie%e ritual cleansing# and itAs use in this regard was $re%alent in many early 0hristian monasteries&
/n some 0raft initiation ceremonies the blindfolded initiate is knelt facing >ast or the !ltar" and
scourged lightly with forty strokes in a s$ecial $attern inters$aced with the ringing of a bell& This
ritual scourging# through $sychic and $sychological interaction# achie%es an enlightenment which is
one of the $rofound 7ysteries of the 0raft& /t is truly said that as water doth $urify the body# the
*courge doth $urify the soul&
G*&!&!g t() S&g(t
The *courge can be used to induce clair%oyance either through mesmeric stroking or through
flagellation& /n the former# the $erson seeking an answer to a $articular $roblem of s$iritual
de%elo$ment is bound and warricked# then knelt in front of a mirror lit on either side by candles& The
Whorlmaster takes the *courge and dro$s the ends of the thongs lightly on the coccygeal region of the
s$ine# draws the thongs lightly and slowly u$ the s$ine until the cer%ical region is reached# and then
the thongs are lifted and the stroking re$eated& This stroking of the s$ine# if carried out in a rela2ed
and monotonous manner# will induce a light trance state&
The use of flagellation where the *courge is a$$lied with some degree of force is an area where much
criticism has been le%elled at many of the 6ardnerian $ractices# albeit if $ro$erly carried out is a most
effecti%e method& /f damage occurs to the human body a substance called histamine acid $hos$hate is
released into the bloodstream& ! large amount of this substance creates sym$toms of dys$noea and
other res$iratory im$airments# tachycardia and %isual disturbances B all %ery similar sym$toms to
those which are e2$erienced by $ersons in certain trance states& The 8istamine ?elease *yndrome
as this collection of sym$toms resulting from in9ury is called" is $otentiated made stronger" by large
amounts of adrenaline in the bloodstream& !drenaline is a hormone released in res$onse to a sudden
strong emotional shock to the body B such as a fright B $roducing the elation,action res$onse to gear
the body for quick action# followed by that sinking feeling of action is not immediately manifested&
The two res$onses those of histamine and adrenaline release cause an altered state of consciousness B
ecstasis B which is %ery intense&
To achie%e this release# the Witch is scourged across the shoulders and buttocks in a $articular manner
which is sufficient to ru$ture the small ca$illary blood %essels# but not the dee$er arteries and %eins&
The scourging is generally carried out with the Witch either su$$orted by the wrists# or lying on a flat
surface# for $hysical colla$se when a state of ecstasis is reached will generally occur&
THE USE OF THE SCOURGE IN THIS MANNER IS AN E6TREMEL7 8ANGEROUS
PRACTICE IF CARRIE8 OUT B7 UNTRAINE8 PERSONS3 FOR 8EATH CAN EASIL7
RESULT FROM 8AMAGE TO 9ITAL ORGANS :)g KI8NE7S AN8 SPLEEN; OR HEART
FAILURE IF THE STROKES ARE APPLIE8 WITH THE INCORRECT AMOUNT OF
FORCE OR TO IMPROPER AREAS. THE AMOUNT OF FORCE AN8 AREAS OF
APPLICATION ARE CRITICAL TO THE SUCCESS OF THE METHO8.
-or this reason# few 0o%ens carry out the $ractice of scourging to gain the sight& The ecstasis is seen
as a combined result of the histamine release# adrenaline release# and the $sychological as$ects of the
scourging&
/n the ne2t issue we will talk of the first of the Tools of -ire B the *word&
T.!5
The *courgeC;
The *courge as used in some 0o%ens&
PART < T() S=o"#
-/?> will gi%e it *$irit from abo%e@
/n the last issue we discussed the *courge as a Tool of the element of !ir& 5ow we look at the first of
the Tools of -ire B the *word&
WitchesA Working Tool or the instrument of a ceremonial 7agicianM The *word is the Tool most
often $ointed out by detractors of modern witchcraft to show the KsyntheticA nature of the $ractices&
8istorically there is no mention of the *word outside of the 0raft :aws# e2ce$ting one case B that of a
5eolithic ca%e $ainting in which the 8orned 6od is surrounded by nine dancing women# each of them
carrying in their right hand what could be either a short sword or a long dagger in my o$inion# the
latter"& 0rafters cite the :aws which make the *word a symbol of the 8igh Priest# and direction is
made to the 8igh Priestess to gird the *word in his absence& This really refers not to a wea$on of
steel# but to the $ractice of the 8igh Priestess stra$$ing on an artificial $hallus to $erform the ritual
intercourse necessary in some traditions for the initiation of a Witch& 7ost traditional and hereditary
0o%ens regard se2ual induction to the 0raft as the hallmark of true /nitiation# the ?ite being $erformed
after the girlAs first menstruation or boys at the age of 1( years"&
/t can be seen therefore# that the *word of traditional 0raft is the $enis of the 8igh Priest an
a$$ro$riate symbol of Power for a fertility religion"& This is further shown by the early swords
being an instrument used for thrusting# rather than slashing# the steel of those times not being of
sufficient quality to retain a shar$ edge& The *word of modern Pickingill" craft draws hea%ily on the
se2ual symbolism of the sword for attributions and $re$aration&
M*+&!g t() S=o"#
.nless you are a swordsmith# the making of a good sword is outside the ca$abilities of the a%erage
Witch# and as the *word will become the focal $oint of many rituals within a 0o%en# a$$earance tends
to be as im$ortant as $sychic charge& -or this reason it is better to obtain a ready made *word& *word
ty$es %ary according to their use# but the $referred *word for 0raft work is cruciform# double edged#
and with a scabbard& >arly magicianAs swords did not ha%e hilts&" The twin edges ha%e traditionally
been ascribed to Truth and :oyalty& The blade should be of $olished iron or steel# the cross$iece of
$olished brass# the hilt of cedar wood# and with a $ommel of brass sha$ed like a $air of horns& The hilt
is to be stained with dragonAs blood or wra$$ed with red died wool cord& =n one side of the blade is
inscribed the *ymbol of the !rch;!ngel 7ichael # and on the other the name of the
0o%en or# in the case of an indi%idual Witch# his own $ersonal name for the *word& This $ractice of
naming a sword# ser%ing to gi%e the sword itAs own $ersonality# is shown in many legends& We are
immediately familiar with 4agginsA 4iter from The :ord of The ?ings# or !rthurAs >2calibur B
originally 0aleduwich in the Welsh tongue B which got itAs name from the latin $hrase e2 calce
liberare B to free from the stone&"
=n Tuesday# in the first hour after sunset# take the *word and $ass it three times through incense
smoke# the incense com$ounded of eu$horbium# $atchouli# tobacco and blood# recitingC
-umes of herbs and incense strong#
:et my *word know right from wrong&
6i%e to it a 6uardianAs $ower#
Gefending me in troubled hour&
8andle hornPd# blade of steel B
Lee$ away all dangers realI
The s$ell is sealed into the *word by wi$ing the blade with blood or s$erm# then B after cleaning it
with charged oil B either sheathed or wra$$ed in red silk& The *word should ne%er be drawn from the
scabbard nor unwra$$ed unless it is to be used# nor should it be e2$osed to direct sunlight&
U,&!g t() S=o"#
The *word is used to cast all 7agic 0ircles# to dominate# subdue and $unish all rebellious s$irits and
genii# and e%en to control some good s$irits& The *word is therefore a symbol of Power# and more
$articularly of Will# as the Wand is an instrument of intent& The normal use of the *word as an
instrument of Power kabbalistic assignation to 6eburah# and to 7ars" comes from its association with
the !rchangel 7ichael who# with his *word of -lame# banished !dam and >%e from Paradise& 8ere
is also why the *word is attributed to fire"& !llied to this is the memory of iron wea$on su$eriority
o%er the earlier insular inhabitants# such wea$ons were also carried by the Tuatha de Gannan&
0ertain rules are followed when using the *word& /t should ne%er be used to in%oke elemental forces&
/t should be $laced on the !ltar with the blade $ointing to the >ast& /t should ne%er be hel$ in one
hand as this shows unbalanced $ower"& /t should ne%er be thrust into the earth&
To cast a 7agic 0ircle# the Witch a$$roaches the !ltar and $roffers the *word to the 5orth
Watchtower on u$raised $alms& Then# gras$ing the hilt in the left hand and the $oint in the right
concentrates on building an etheric current# which flows from the left hand to the right hand& When
there is a sufficient flow of energy through the *word# the Witch delineates the boundary of the 0ircle#
starting from the 5orth and tra%elling clockwise until the 5orth is reached again& The $olarity# which
was set u$ in the charging of the *word# is maintained# e2ce$t this time the force;flow is from the
Witch to the imaged boundary& =n regaining the 5orth# the Witch goes to the centre of the 0ircle
and e2$ands his aura until it reaches the 0ircleAs edge# thus creating a total energy barrier see Part 1D
of this series"&
To control manifested entities e2ternal to the 0ircle# the Witch merely holds the charged *word in both
8ands and challenges or orders the entity as if it were human& The *word $oint must ne%er
$ro9ect beyond the 0ircle boundary# for this would im$ly that the Witch does not limit his Power to
the are which he controls as shown by his ability at auric e2$ansion"# a most rash statementI 5ote
that entities are normally in%oked into a triangle# this being a symbol of -ire and hence an
astral war$ of *$irit"&
/n the ne2t issue we shall e2amine the second of the Tools of -ire B the Thurible&
T.!5
The *wordC;
PART > T() T($"&.l)
-ire will gi%e it *$irit from abo%e@
/n the last issue we e2amined the *word as an instrument of -ire& /n this issue we will look at the
second of the Tools of -ire B the Thurible&
/t is difficult to see at first glance how the Thurible# or incense burner# came to be one of the 0raft
Tools# for incense quickly dissi$ates in o$en s$aces and# unless it is a %ery heady $erfume# is not easily
noticed& >%en more sur$rising is itAs attribution to -ire# for surely itAs %ery ethereal nature suggests it
more to the element of !ir# a corres$ondence that most ceremonial magicians and lodges follow& To
find the answers to these conundrums we must e2amine the origins of incense usage and try to
determine where this matches 0raft $ractices&
The use of incense in religious rites is ine2tricably linked with sacrifice& /n early times when man
made sacrifices to the 6ods which dwelt in the sky humans or animals would be killed and
immolated only in the case of *ky 6od sacrifice was the offering burned B 6ods in =ther Places
demanded differing methods"# the fire being the mediator between the $eo$le and the Gi%inity# the
rising smoke carrying the offerings u$ to the 6ods& /t is not $ossible to decide why sweet smelling
substances were originally added to the flames& /t may ha%e been $urely $ragmatic B an air freshener B
or it may ha%e had magico;religious associations& /t could ha%e been noticed that with $utrefaction on
death the cor$ses were always attended by some foul odour# whereas li%ing creatures had a more
$leasant smell& /f life and death were both attributed to B or at least influenced by B s$irits of a
corres$onding good or e%il dis$osition# the liberation of $erfumes of a sweet nature would allow itAs
inherent s$irit to manifest and o%er$ower KdefeatA" the e%il entity which was $resent& The more a
$ure and rare the substance em$loyed# the greater the $ower of action& =libanum Ktrue frankincenseA"
from the boswellia tree was the choice $ar e2cellence# although *andalwood *antalus !lbum" was
more commonly used& /nterestingly# the heartwood of the sandalwood tree is the only useable $art for
incense& To e2tract this# the early fellers would lea%e whole tree trunks near termite nests for se%eral
months& The termites would consume only the worthless sa$wood# lea%ing the fragrant heartwood to
be collected at a later date by the merchants"& =ther incenses used during sacrificial rites include the
conifer referred to by the 6reeks as KThuiaA $ossibly from Thuya =ccidentalis"# gum mastic the gun
from Pistacia :entiscus"# cedar from se%eral of the 0edrum family" and stora2 as gun from the
:iquidamber =rientalis"&
=%er the centuries different substances ha%e been used as incenses for a %ariety of $ur$oses# from
asafoetida Kde%ilsA dungA from the -erula -oetida $lant" for e%il rites and banishings who would stay
around M" and wormwood from artemisia absinthium" for necromancy# to musk from the se2 glands
of the musk o2" for seduction need we say more M" and myrrh from 0ommi$hora 7yrrha" for
embalming and funerary rites& /n general# the e2tracted oils were used instead of the actual $lant or
wood# the more common of these oils beingC
=il of 0assia from 0inamonum 0assia to gi%e a rich and comfortable mood&
=il of :a%ender from :a%endula =fficinalus" to ease frustrations and weariness&
=il of ?oses from any of the ?osa family" to calm thoughts&
=il of Elang;Elang from 0anangium =doratum" to ins$ire thoughts of great beauty&
=il of Pine from any of the Pinus family" for festi%e occasions
=il of ?osemary from ?osmarinus =fficinalis" to aid concentration
=il of Thyme from any of the Thymus family" to aid concentration&
=il of 0innamon from 0innamomum Neylanicum" to $urify the air&
=il of 6inger from Ningiber =fficinale" for a $eculiar warming effect
=il of :ime from 0itrus !urantifola" $urifies the air like cinnamon
=il of 0lo%es from *y+gium !romaticum" for a friendly debate&
!dditionally# each of the Planets was seen to ha%e dominion o%er se%eral of the $erfumes# they beingC;
The *un is in%oked with red sandalwood
The 7oon is in%oked with aloes
7ars is in%oked with $e$$er
7ercury is in%oked with masti2
Ju$iter is in%oked with saffron
Henus is in%oked with costus
*aturn is in%oked with brimstone
The second area of incense usage that we need to consider may $ro%e more worthwhile in our
endea%our to marry the Thurible with -ire& /n ancient 6reece# at Gel$hi# the Phoebades B or oracular
$riestess of the Pythian $riesthood B was seated u$on a tri$od which stood across a chasm within the
ca%e of !$ollo who had a$$eared in the sha$e of a $ython"& :egend has it that she$herds noticed
goats %enturing near the ca%e were sei+ed by strange fits which caused them to dance and emit strange
cries& :ater one of the she$herds B curious to know the cause of this beha%iour B a$$roached the
ca%ern and was o%ercome by fumes& 8e danced# 9abbered and foretold future e%ents& What were these
fumesM Were they merely %olcanic %a$ours whose sul$hurous content caused difficulty in breathing to
the sensiti%es with the resulting ano2ia gi%ing rise to an altered state of consciousness wherein
clair%oyance was enhancedM =r were they B as a story told which was circulating shortly after
establishment of the $riesthood B the odours of the decaying body of the Python# the manifested body
of the dying godM *e%eral authors who ha%e studied classical literature and $ractices ha%e suggested
that the fumes are those arising from the burning of laurel lea%es :aurus 5obilis"# whose $oisonous
sa$ would be found in the rising smoke and which when inhaled would cause a delirium in the
breather& 4earing in mind the se%eral cultures where similar $ractices are em$loyed# ie the inhalation
of incense smoke in large quantities $rior to KministeringA the Word of the 6od or 6oddessA B and
including the use by Witches of khat 0atha >dulis"# and mugwort !rtemisia Hulgaris" B this would
not seem im$robable& We would then be able to show the connection between incense and -ire# not
merely from the rising of Kthe $rayers of the $eo$le u$on the holy smokeA as they ga%e sacrifice to the
*ky 6ods# but also from the $ractice of burning hallucinogens u$on a burner of sorts later de%elo$ing
into the Thurible" to achie%e a mental change# a change from the $hysical to the s$iritual& The
con%ention of a Thurible standing u$on three legs a$$ears to be a continued tradition of the tri$odic
throne of the Phoebades&
M*+&!g t() T($"&.l)
When making the Thurible# two things are %ery im$ortant to remember& -irst of all# as the Thurible is
used to burn substances# it gets hot& !nd secondly so that the substances can burn# they must ha%e a
good air su$$ly&
The ideal Thurible is made of brass gold is $referred# as this is the true metal of the *un B the symbol
of /gnis 0oelum B but brass will ser%e the a%erage Witch& 0ontent yourself with the knowledge that
brass contains the metals of Ju$iter and *aturn fused in a homogenous alloy7&"# but one of another
metal or e%en earthenware will suffice& The Thurible should stand on three legs# or hang on three
chains& These three legs or chains re$resent the 8ebrew letter *hin# the letter of -ire# which has three
tongues of flame " and the numerical %alue of <DD / donAt understand either# but the 7aster Therion
sayeth'""&
The Thurible can be either a bowl in which rests a $erforated $late on which is set the charcoal with
burning $erfume# or the bowl can be filled with $orous stones on which the other ingredients rest&
When the Thurible is used merely as a bra+ier static use" rather than to thurify $erfume" a 0ircle
area# the bowl without chains is the best& The first time the Thurible is used# the following s$ell of
dedication should be recitedC
!s / light thee# Perfume;maker#
6ood;s$irit 0aller# and >%il;breaker#
!s / kindle this earthly token#
Powers mighty from within are woken
Tool of -ireI -ore%er be#
0onsecrated now by meI
L&g(t&!g t() T($".&l)
:ighting the Thurible can be a tricky o$eration# unless you use self;igniting charcoal block a%ailable
from church su$$ly houses B unless you are a conscientious ob9ector to su$$orting the =$$osition"&
=therwise this is how it is doneC;
7ake sure the Thurible has a layer of sand on the bottom of the bowl# both to contain the heat
inside the Thurible and to offer some $rotection to the surface underneath the Thurible& =n to$
of this sand $lace se%eral layers of small stones& This allows the air to circulate around the
charcoal itAs best to make this charcoal yourself B $o$lar and dogwood are considered
traditional"& The finished $roduct should look likeC;
Pour some s$irit denatured alcohol# not the in%oked kindI" o%er the charcoal# and ignite the
Thurible& When the flames ha%e almost disa$$eared# blow gently on the charcoal until it starts
to glow& When the flames are com$letely e2tinguished# the incense can be $laced on the
glowing coals&
M*+&!g I!%)!,)
!ny substance that gi%es off fumes when burned can be used as an incense& The best# howe%er# are the
aromatic gums from trees and smaller $lants& >2$eriment with those which grow locally& Their
$lanetary corres$ondence is the same as the $lant from which the gum originates& Where the
substance e2ists in $owder form# this can be combined with a neutral gum and made into $astilles#
which can be $laced on the Thurible& ! ty$ical tem$le incense is made with two grams of 6um
=libanum# si2 grams of 6um 4en+oin# and three grams of 0ascarilla& These ingredients are $owdered
coarsely# then mi2ed together# the resulting mess $ressed into a$$ro$riately si+ed blobs and stored in
airtight containers&
When oils are required# they can be e2tracted from the source $lant matter by either of two methodsC;
a" 0rush a handful of herbs in a bowl& Place the crushings into a Q $int bottle which is three;
quarters filled with fine oli%e oil in which has been added a teas$oon of $ure white %inegar&
Tightly cork the bottle# and $lace it in hot sunlight for about three weeks& *hake the bottle
daily& !t the end of the $eriod# drain the oil into a fresh bottle# and add another handful of
crushed herbs to this bottle& ?e$eat this $rocedure se%eral times&
=r
b" Place the material from which oil is to be e2tracted into a retort& 0o%er the material with
water and heat the mi2ture gently below boiling $oint for about an hour& The residue
should be ke$t in a dark bottle# tightly sto$$ered&
The second method is $referred# for although the yield is small# it is more $otent# $ure and is a shorter
$re$aration&
U,&!g t() T($"&.l)
0ommon *enseI GonAt touch it where it is hot the bowl or the legs"I !lways su$$ort the Thurible in
two hands for magical balance unless another Tool is held in the other hand"& /f the Thurible is stood
on the !ltar# an asbestos mat will $rotect the surface of the !ltar# and also $reclude fire risks& This
mat can be $ainted with a solid yellow triangle# the archety$al symbol of -ire& Thurifying should
always be $erformed with a circular motion# thrice clockwise# or in a motion to mark out an equal;
armed cross&
When $lacing incense u$on the Thurible in de%otional rituals# it is customary to offer a $rayer to the
Gi%inity or Power being in%oked& =ur 0o%en uses the following for their 6od ritualsC;
We bring of Thy 6arden# =h 7ighty Pan# the fragrance which
!bounds therein& Ha$ours of millennia which thou hast shared
With thy chosen flock are rekindled now to fill this area with
Thy $resence& We s$eak Thy name and thereby summon the whis$ering
Hoices of wonder from all regions of Thy fields and woodlands&
0ome# oh PanI PanI PanI PanI
The 0hurch of *atan uses a %ariation of this in their 4a$tismal ?ite&"
/n using the Thurible as a bra+ier# first be seated in a comfortable $osition& 7ake sure that you are
well su$$orted so that when a trance is achie%ed you will not fall forwards onto the bra+ier& /n%oke
with $rayer the 6odforce on which you are drawing as indicated by the ty$e incense being used"# then
B using (,( breathing B inhale continuously the fumes whilst mentally re$eating the 6odforce call until
you are taken&
=ne %ery im$ortant WARNING on the use of hallucinogens& THIS IS A 9ER7 8ANGEROUS
PRACTICE. 7any years are s$ent by traditional Witches under the training of an e2$erience 8igh
Priestess or 8igh Priest to learn the secret com$ounds which can be safely used# before they attem$t
their first Ksolo flightA& 4e Warned B E6PERIMENTATION CAN CAUSE IRRE9ERSIBLE
BRAIN 8AMAGE OR 8EATH? 4ut if you are going to e2$eriment anyway# at least read the Gon
Juan trilogy by 0arlos 0astenada# and also the e2cellent Grugs and 7agic by 6eorge !ndrewsI"
/n the ne2t issue we shall e2amine the first of the Tools of Water B the !thame&
T.!5
Foot!ot),
1 and ' These comments are made by !leister 0rowley in his 7agick 0o$yright John
*ymonds and Lenneth 6rant# 197<"# a te2t which has many fascinating insights#
$rofound comments and a lot of erudite garbage but that may be because / am
$er$le2edI"&
T&
The ThuribleC;
The Thurible and Thurible ?unes
!ccording to 8uson"
PART @ T() At(*m)
Water will quench my s$ell with :o%e&
/n the last issue we considered the Thurible as a Tool of -ire& 5ow we will consider the first of the
Tools of Water B the !thame&
The !thame $ronounced ath;am;ay" or black handled knife is $resented to a Witch on initiation
with the words This is the true WitchAs wea$on and has all the $owers of the 7agic *word& We
ha%e# therefore# a mini;sword# or more $recisely the WitchesA equi%alent of the 7agicianAs $rime tool&
To research the origins of the !thame brings u$ se%eral interesting questions of the beginnings of
0raft $ractices and of 0raft itself& 8arrison in his ?oots of Witchcraft suggests that the word
athame deri%es from the 6reek KathanatosA"# im$lying KeternityA or KimmortalityA&
/dries *hah# howe%er# suggests Kad;dhamneA B Kblood;letterA B as a more $robable origin# and $resents
some interesting relationshi$s between 0raft words and $ractices with those of the !ni+a school of
mystics founded !bu;!l;!tahiyya in the 3
th
century& Goes this suggest that modern witchcraft owes
more to the *ufis than to the early 6reek mystery schools# and does the ado$tion of the !rabic
originated 0o%en from kafan B a winding sheet# im$lying shroud" and sabbat from a+ +abat
B the $owerful occasion" allow us to reconstruct more accurately some of the older chants than by
e2$erimenting with 8ebraic 6od;namesM
/n classical literature we ha%e the a$$earance of the black;handled knife in a 1)7' 0la%icle of
*olomon and referred to as !rthana& 8istorically there are many a$$earances of a dagger in
association with $agan $ractices& =ne of the earliest can be found u$on a 6reek %ase of the second
century# which de$icts two women saluting the moon# one with a length of branch which could be
inter$reted as a wand"# and the other holds a short sword& Goreen Haliente has suggested that this
short sword may ha%e e%ol%ed into the !thame& 8ecate Triformis# the 6oddess of ?oman Witches#
a$$ears on an engra%ed gem from ancient ?ome bearing in her three $airs of arms a burning torch# a
scourge and a dagger# and =las 7agnusA 8istory of the 5orthern Peo$les ?ome# 1)))" contains a
woodcut of a Witch controlling the demons she has summoned by brandishing a dagger in one hand
and a bunch of herbs in the other& The use of a dagger to control or banish e%il is referred to by Pliny
who re%eals that as touching the use of iron or steel in medicine# it ser%es otherwise than for to lance#
cut and dismember# for to take the knife or dagger# and make an imaginary circle two or three times
round with the $oint u$on a young child or elder $erson# then go round about the $arty as often# is a
singular $reser%ati%e against all $oisons# sorceries or enchantments& 7any %ignettes in the >gy$tian
4ook of The Gead show the soul of the deceased $erson defending himself against %arious hostile
entities of the other World by holding u$ kni%es against them& We also see in TeniersA $ainting The
Ge$arture -or The *abbath# the black handled knife is stuck u$right in the floor at the edge of the
magical circle of the Witches&
>%en though the use of $agan $ersons of the magical dagger B usually with a black handle and so
more accurately identified with the !thame" B has been established from early times# many authors
regard its use by modern Witches to deri%e from 6erald 6ardnerAs infatuation with daggers and other
edged wea$ons# and $oint out that the symbols used by the Witches are those that a$$ear on the
arthame or black;handled knife of the 0la%icle& /t can be 9ust as easily argued that the use of the
wea$on could ha%e been borrowed from the $agans by medie%al magicians# and this idea is su$$orted
by e2amination of the engra%ings on the handle which shows the characters to be not of any
con%entional magical scri$t# unlike the ma9ority of inscri$tions on the other tools the 8ebraic
engra%ings of the blade are ob%iously not of the same origin as those u$on the handle"&
We get another hint at the $ossible origin of the !thame by com$aring itAs use with that of the White;
8andled Lnife 4oline B see Part 9"# the latter used to fashion all /nstruments of the !rt& /t would
seem strange that there be two blade tools that would in effect be interchangeable unless# of course#
one is so sacred that mundane tasks such as cutting herbs and engra%ing sigils would so debase the
wea$on as to render it useless& *hah# in elaborating on the similarities between the Ghulqarneni and
medie%al witchcraft $ractices# com$ares the initiation $ractices of each# with each 0hallenging a
$ros$ecti%e candidate at the 0ircle edge using a black;handled knife not a *wordI"& !nd all
throughout literature and folksong references are made to the sacrifice of the $agans# either as a *olar
6od com$leting his se%en B or eight B" year reign# or as the 6rain Ling# cut down annually& /n any
case# all descri$tions are of a wea$on that ser%es as a 4lood;:etter& *uch a tool would also B for
$urely $ractical reasons B ha%e a hardwood handle which would ideally be dark or black" so as not to
be affected by the regular staining with blood& The most sacred wea$on B the WitchesA true working
tool B would therefore be that which controls the destiny of the $eo$le# the mediator between them
and their 6ods# for in the final analysis the sacredness of the 6ods is in their control o%er life and
death&
M*+&!g t() At(*m)
The !thame should be fashioned with an iron blade and an ebony handle# the iron denoting Will# and
the ebony# *teadfastness from the hardness of the wood"& The blade must be $ointed and double;
edged# and about three inches in length# the handle being of equal measure&
!s the !thame is an elemental B rather than $lanetary B tool# the hour of $re$aration is of only minor
im$ortance& 7any Witches make their !thame during the $eriod of the waning moon forty days $rior
to the 5o%ember feast& The blade is to be shar$ened with a stone# rubbing towards the $oint only# at
the same time chantingC;
4lade shar$en# shar$en bright#
Leen the edge as eagleAs sight&
4lade of $ower and witches tool#
Gefender from all forces ill#
-ire of >arth that none can steal#
0harged be unto my willI
!t the same time seeing the blade grow brighter with blue light at e%ery stroke& When the edges are
shar$# and the blade has been fi2ed to the handle# the blade is magnetised by stroking it with a
lodestone so that when it is freely sus$ended on a thread it will swing so that the $oint shows 5orth&
/n this way the Witch can determine the -our Juarters of a new 0ircle&
=n the hilt are drawn the following signsC;
/n Pickingill forms of 0raft these are shown asC;
Which res$ecti%ely indicateC
The *ign of The 6od as Taurus"
The disguised initial of the 6od 0ernunnos B Larnayna"
The *courge
The Liss
The Wa2ing and Waning 7oons
The disguised initial of The 6oddess !s !radia or !rida B The symbol is a transformed !le$h"
The Lneeling 7an R The Perfect 0ou$le as they are in
The Lneeling WomanR worshi$ and $urified
The !rrow of Power and
The >ight Paths&
The inner meaning of these symbols is to show the e%olution from an >arth 6od of fertility the 4ull"
to unmanifested Geity the >ight Paths in balance means that the *oul has transcended the needs of
incarnation" through the act of *acrifice&
To make the /nk for writing these signs# a black cat is sacrificed and itAs blood mi2ed with the 9uice of
hemlock& The signs are written with the ink of the night of the new moon $rior to the 5o%ember feast#
and the Lnife is then hidden in black silk until the night of the -east# when it is consecrated&
U,&!g t() At(*m)
The ob%ious use of the !thame is as the Lnife of *acrifice& 8owe%er# it has other uses# which are of
interest&
The !thame is kabbalistically attributed to Ti$hareth# this mediating between Petchad and 0hesed# and
being the *e$hiroth of The *acrificed =ne& The !thame is said to ha%e all the $owers of the 7agic
*word# and as it recie%es the Powers of *e%erity and 7ercy# it can truly re$resent Justice& /n an earlier
$art of this series the *word was shown to ha%e the $ower to dominate# subdue and $unish rebellious
demons and genii# and to cast the 7agic 0ircle& The !thame is similarly used for defence&
7ost modern Witches tend to be quite $aranoid regarding $sychic attack& !s a rule# such attack is
quite rare& /t is noticed by an increasing sense of unease# with disturbing dreams& !s the attack
$roceeds# the %ictim e2$eriences $hysical $ains usually located in the solar $le2us region# and the
dreams may a$$ear in $eriods of wakefulness as hallucinations& -inally# $hysical manifestations
of $henomena can occur& The Witch should# if $ossible# determine the $erson# or direction# from
which the attack originates# and face that direction& 0asting a 0ircle# the Witch censes the area with a
com$ounding of Her%ain# 0edar and -rankincense 1C1C'"& The Witch holds aloft the !thame in his
left hand and inscribes four times counterclockwise a circle# chanting slowlyC;
Power of *tars and 8ea%ens free#
Lee$ all hurt and harm from meI
Turn back e%il# counter hate#
:et attacking force abateI
:ord of 8unt and Jueen of 8earth#
Protect your child who treads the PathI
!loft / hold my sacred 4ladeI
*tronger now the *$ell is madeI
4ringing the !thame down in front of his face# charging it in both hands as he does so# the Witch
chantsC;
Power descend# 0ircle bind#
*trength of *tars around me windI
0harged be unto my WillI
Geflect from me all forces illI
!nd then turning clockwise once# $ro9ect the energy through the blade# now with outmost con%ictionC;
0ircle boundary fi2ed fast#
:et no e%il forces $astI
!round me flows the -orce of 7ind
/n which a break ye may not findI
This sets u$ a field of energy around the Witch to ser%e as a $rotection# but as the best defence is a
good offence# it is within the :aws of the 0raft to remo%e the attack by returning it to the sender& To
do this# ha%ing formed a barrier as before# commence (,( breathing holding the !thame in both hands
with the blade u$$ermost& Watch the blade grow warm and begin to glow with red heat& !s your
breathing continues the blade will become a glowing gold& !t this $oint# facing the direction from
which the attack stems# the Witch $unches the blade outward# shoutingC;
Lill# kill# mind of /llI
*to$# sto$# end all PowerI
!wayI !wayI !way# / sayI
4roken be the >%il;sowerI
The Witch com$letely dissi$ates the force of the curse as it streams back in the direction of the attack
in the form of a beam of golden light& >nergy for other $ur$oses can be similarly sent&
T() At(*m) *, * Bloo#l)tt)"
The conce$t of sacrifice B whether human# animal or e%en in token incense# flowers# etc" B is
abhorrent to many Witches who cite the 0harge B
/ ask no sacrifice# do but bow#
5o other law but :o%e / know&
8owe%er# we must look ob9ecti%ely at historical $ractices of the 0raft and $ut the information into
$ers$ecti%e&
The basic function of the Priesthood of the 0raft was,is to guard and $reser%e the 7ysteries and
fertility of the >arth s$here& This is achie%ed in many ways& To a Pagan# the most sacred is :ife# but
unlike the a%erage 0hristian# :ife to a Pagan is not seen as confined to the $eriod between birth and
death of an indi%idual# for these two $oints of time merely mark transitional $oints of a time
continuum in the incarnated e2istence of *$irit& The incarnation undergoes metamor$hosis on
se$aration of the s$iritual and $hysical bodies of the indi%idual# and at the same time much etheric
energy is liberated into the bios$here& The etheric body binds the s$iritual and $hysical bodies# and as
energy cannot be created nor destroyed# it is liberated in the $rocess of se$aration of the bodies# and is
therefore a%ailable for use&" *uch liberation occurs at the $oint of death&
This energy transference was understood by our early $agan Priests who mastered the art of
mani$ulating the released energies& Practices which show such control ha%e been demonstrated in
se%eral e2cellent films# including >ye of the Ge%il also called !$$ointment With -ear" with
Ga%id 5i%en and *haron Tate# and 8ar%est 8ome with 4ette Ga%is& These two films in $articular
de$ict gra$hically and accurately the reasons for# and means of# human sacrifice& !lthough :e Hey
has said that true energy is only a%ailable in the death throes of the %ictim# the inner teachings of
sacrifice will remain within the $riesthood of the traditional Witches& What can be said is that for the
sacrifice to be %alid and effecti%e# the sacrificial %ictim must be willing and trained to die# and the
blood must dro$ to the earth&
=ne final note& Guring a sPance utilising a =ui9a board" :ucifer was asked on the %alidity of
sacrifice& The re$ly B
!ny may sacrifice a cold;blooded animal# but only he who can absorb the *oul may make
sacrifice of warm;blood&
:ucifer is truly the :ight;4ringerI
*acrifice is always $erformed with the !thame B the 4lood;letter B the same wea$on used to initiate
as a Witch then used to initiate as a 6od&
Therein is a 7ysteryI
/n the ne2t issue we will e2amine the second of the Tools of Water B the 4oline# or White;8andled
Lnife&
T.!5
The !thameC;
The following e2am$les show a di%ersity#
yet also a similarity# between %arious
black;handled knife hilt markings used in
%arious traditions and $ractices&
The !thame cont&"C;
PART A T() Bol&!)
Water will quench my s$ell with :o%e&
/n the last issue we considered the !thame as a Tool of Water& 5ow we will discuss itAs $artner
wea$on# the 4oline&
The origins of the 4oline are difficult to trace# with a %ery few historical references or $arallels# and
com$licated further by a cultural inconsistency in the hilt markings# and a$$earance of two differing
forms of knife& The first knife is that with a straight blade# and cruciformF the second is cur%ed as a
sickle& We are told on initiation that the $ur$ose of the White;8andled Lnife is to fashion all
instruments of the !rt# but ut may only be used in a 7agic 0ircle& Wandering into the realms of
0eremonial 7agic %ia 7athersA com$osite 0la%icle# we find a knife with a white hilt with which the
7agician mayest $erform all the necessary =$eration of the !rt# e2ce$t the 0ircles& This knife is
made on the increase or full of the 7oon# with consecratory attributions of acti%e Water 7ars in
*cor$io"& The sigils inscribed on the hilt# howe%er# ha%e no resemblance to those of the 4oline&
Wra$$ing the knife in black silk after consecration reinforces the lunar symbology& !s a lunar
Tool we could see this form of knife as an admirable $artner to the !thame# the solar knife
*acrificeOTi$harethO*un"# although it is not $er se and elemental wea$on&
The 4oline used in certain 0eltic traditions has a cur%ed golden blade with a white handle# but without
markings# immediately reminding us of both the bron+e;bladed scal$els of the 4abylonian $riest;
surgeons# and the cur%ed sickle used by the Gruidic $riests to cut sacred mistletoe& /t is interesting that
in the 0la%icle a white;handled sickle# the wood wherewith the handle is made ha%ing been cut at
sunrise# carries similar markings to those of the 0raft Tool& The res$ecti%e markings of ceremonial
knife and sickle are B
The Lnife with the White 8iltC
The *ickleC
/f it was with a sickle similar to the abo%e that the youths of *$arta in :acedaemon were castrated in
the ?ites of 0ybele# we begin to establish B howe%er tenuously B some $agan connection& The scal$el
of the 4abylonians had an e2ternal# rather than internal# cutting edge to the blade&"
Co!,)%"*t&o! 0)",$, C(*"g&!g
4efore we look at how the 4oline is made# we should consider the o$erati%e difference between
consecration and charging& To consecrate is to set aside for a s$ecific $ur$oseF to charge is
to gi%e inherent $ower to the ob9ect& 8ence and !thame is charged and itAs $ower is a%ailable in
both a magico;religious en%ironment# and in the mundane world& The 4oline on the other hand is only
consecrated B that is# dedicated as a Tool for magical fashioning in the 0ircle B and hence has no
s$ecial intrinsic authority as a 0raft tool outside the 0ircle although it can still cut# etc&"& This deri%es
from the basic $remise that within a 7agic 0ircle# 7an and the 6ods are =ne& The fashioning of an
article by 7agician or Witch is analogous to# say# the creation of 7an by the 6ods# and so the article
by the 8ermetic :aw" is a li%ing ob9ect& /t is easily understood# then# that when magical time and
s$ace is sus$ended by re%ersion to the mundane world# the ob9ect and the fashioning tool becomes
mundane# de%oid of the s$ecial relationshi$ which hitherto e2isted&
M*+&!g t() Bol&!)
Whiche%er sha$e B sickle or cruciform B is chosen# the $re$aration of the 4oline is the same& /f the
Witch is fashioning the 4oline himself# it is to be worked as the be com$leted at dawn on a
Wednesday immediately before a full moon& The handle is to be made of white wood or bone# and the
blade of bron+e&
=n the hilt is to be inscribed the following line of symbols B
*ee also endnotes"
Which areC The 6od as Taurus"
The 6oddess as Henus"
The >2change of Lisses
>motion Water O !quarius"
*cor$io
The Lneeling 7an R
The Lneeling Woman R The Perfected 0ou$le
The Wa2ing 7oon
The 0halice
The 4irth
The meaning of this inscribed 7ystery can be told as B
The 6od and 6oddess in their lo%e tryst charge the work
of their Priest and Priestess# bringing through Their
Power in the !ct of 0reation& The 0u$ of the Wine of
:ife $ours forth at the >sbat to the Perfect .nion# and
7anifestation results&
This 7ystery is that of 0reation and 7anifestation# unlike that of the !thame which is of /nitiation
-orm %ersus -orce"&
The 4oline is then fumigated with an incense of mastic and o$ium# and wra$$ed in black silk for
kee$ing&
U,&!g t() Bol&!)
The 4oline is em$loyed to carry out any cutting# sha$ing or inscribing task necessary in the 0raft#
e2ce$t the delineation of the 0ircle boundary# and the 7ystery of *acrifice&
=ne *$ell# which utilises the 4oline# is the 0andle *$ell B
=n the night of the -ull 7oon# take a white or $referably $earl"
candle& !noint the 0andle with your $ersonal =il# and inscribe your
wish u$on the 0andle with the 4oline& Whilst concentrating on the
wish# sayC;
.$on this 0andle / will write
What / recei%e of thee this night&
6rant what / wish you to doF
/ dedicate this ?ite to you&
/ trust that you will grant this boon#
=h lo%ely 6oddess of the 7oon&
:ight the 0andle# let it burn for thirteen heartbeats as you concentrate
your desire within the flame# then let the 0andle burn itself out#
knowing that as it does so the *$ell will be working&
/n the ne2t issue / will conclude the series by discussing the *um of the >ight Tools B
the Witch&
T.!5
5=T>C The 4oline *ymbols&
!lthough traditionally the *ymbol of Henus m is inscribed as and equated
by many occultists with the *andal;*tra$ of =siris the 0ru2 !nsata" and
showing the >gy$tian origins of the 0raft# / can find no historical nor format
association between insular 0raft and the >gy$tian thought $rocess# and so
regard this inter$retation as a $ost 19
th
0entury B $ossibly =6G originated B
modification& *imilarly# the use of astrological symbols is inconsistent with
the 0eltic tradition# and may be a later modification of $re;e2isting symbols
which are no longer e2tant& / ha%e also inter$reted the 0raft symbol of the
>ight Paths " B the World B as equi%alent to the 6reek birth symbol# as the
use of the 4oline $arallels the 5a%ituum 7undi&
T&
The 4olineC;
PART 1B T() W&t%(
/ call u$on >!?T8 to bond my s$ell#
!/? will s$eed itAs tra%el well#
-/?> will gi%e it s$irit from abo%e#
W!T>? will quench my s$ell with lo%e&
>!?T8# W!T>?# !/? and -/?> combineI
6i%e Power to this *$ell of 7ineI
The >ight Tools used by a Witch are $laced on the !ltar $rior to working& They re$resent the four
as$ects of the WitchC;
To 8N-W 0A.T, 20NTAC90 2A/:0 2A;AN 2,3/CA9
C-.1 ACT/:0 29AN0
To 1A.0 WAT0. AT,A<0 2A/:0 W/TC, = 0<-T/-NA9
>-9/N0 ACT/:0 2./0T 29AN0
To >0 /90NT A/. WAN1 2A/:0 <A;/C/AN <0NTA9
C-U.;0 ACT/:0 29AN0
To W/99 +/.0 T,U./>90 2A/:0 C-NC/-U
W-.1 ACT/:0 29AN0
To >0 A0T,3. W/TC, T.ANC0N1ANT
!nd the !ltar focuses the attention of the Witch on the Tools& The !ltar su$$orts the Tools& The
Tools are so called for they are that which the Witch works# but they are also called 7agical Wea$ons
for they $rotect the Witch from the fallacy of belief that he alone is im$ortant in the .ni%erse& 8e
must ha%e hel$ if he is to work effecti%elyC;
There is no $art of us that is not of the 6ods
T() Alt*"
/n *emitic languages# the word altar denotes a $lace where a %ictim was slaughtered# and in some
/ndo;>uro$ean languages a $lace where a sacrifice was burned& The !ltar then a$$ears as a
connecting $lace between the worshi$$er and Geity& !ltars ha%e been of many differing formsC;
=f earth or unhewn rock Judaic B refer >2odus 'D"# outcro$s of natural
rock such as !theneAs altar at the !cro$olis" and of wood ?oman"&
/n most cases they were ele%ated B as suitable for KthronesA of Geity B but they could also be sunken
the *anskrit word K%ediA B meaning KaltarA B originally denoted a trench in which the sacrificial fires
burned"& The >gy$tians regarded altars as ad9uncts to worshi$# the light wood tables em$loyed to hold
the food and 9ars of unguents used in the rituals& This $ractice was also common to the 6reeks who
used the image of the Geity as a focus of their %enerations& The 0hristian !ltar is regarded as the
table on which the :ordAs :ast *u$$er was celebrated# and today# e%en when the structure is mainly of
wood# a stone KmensaA B KtableA B must be inserted&
/n both 0raft and 0eremonial 7agic the !ltar dis$lays the Tools& /ts si+e is therefore determined by
the si+e of the Tools& The Tools must be in balance with each other& The !ltar does not act on the
Tools# but on the Witch# for it will show a lack of balance&
/f a $ermanent !ltar is to be constructed# it should be of wood# $referably oak to show steadfastness
of belief"# but it may also be of ash to re$resent Eggdrasil B The World Tree B and hence the centre
of the >arth"& -or Practical $ur$oses it should be about waist high and ha%e a to$ of about three feet
square& 4y tradition these directions would be e2$anded by magicians to require an altar of oak or
acacia# being a double cube of such weight that the to$ of the !ltar would be le%el with the na%el of
the magician& The !ltar would then $ro$erly be the om$halos&
To a Witch# howe%er# the !ltar need not be constructed# but may be a con%enient rock or stone slab
around which the 0ircle is cast&
The !ltar is normally co%ered by a cloth to show that the true basis from which we work is concealed
by a %eil of illusion& 4lack is the $referred colour# for itAs neutrality does not detract from meditation
u$on the Tools& The cloth must not be used for any other $ur$ose than to co%er the !ltar&
U,&!g t() Alt*"
The !ltar dis$lays the Tools necessary for the o$eration& /n most 0raft workings it also su$$orts a
6oddess or 6od image# and candles for illumination& The !ltar may be $laced in the centre of the
0ircle# or more usually at the 5orth& /f a $articular element is to be worked# the !ltar may be $laced
in the Juarter corres$onding to that element eg if the *yl$hs are to be contacted# the !ltar may be
$laced in the >ast"& /f the !ltar is central to the 0ircle# the Tools are to be arranged so each Tool is in
the res$ecti%e >lemental Juarter& This means that on facing each Juarter the Tools o$$osite to the
Juarter being worked are immediately %isible# reminding the Witch that for e%ery act there must be an
act of balance with itAs o$$osite&
*uggested !ltar layouts areC
T() C&"%l)
8istorically# the use of a circle area in 0raft is of *outhern >uro$ean origin# and was not $re%alent in
4ritain& The 0ircle e2ists as a 6ateway between the KWorld of 7en and the World of the 7ighty
=nesA# between !bred and !nnwn& /t is described in the -irst Gegree /nitiation as a boundary
between the Gread :ords of the =uter *$aces and the $leasant World of 7enI !s the 0ircle connects
the -our Juarters B and -our >lements B it embodies within itself the >ight Working Tools& To cast a
0ircle is to declare oneself at one with the 0ircle and B through itAs corres$ondences B with the tools
dis$layed u$on the !ltar& The !ltar is the connecting $oint between the Witch and the 0ircle he casts&
C*,t&!g t() C&"%l)
The area in which the 0ircle is to be cast must be in a s$ot secret and lone and $referably free from
draughts& The ideal situation is in a gro%e of trees on a hillto$# or beside a flowing stream&
Pre$aration of the Witch is essentialF he must be $ro$erly $re$ared and $urified# either by ritual
bathing or by the *courge& !fter $urification# the Witch anoints himself with anointing =il to take on
a new body B the magical $ersonality&
The Witch $resents the Working Tools to the -our Juarters so that the 8igh 6ods are aware of his
intention to begin work# and in doing so awakens within himself the magnetic %ibratory $lanes
connected with each of the Tools and their res$ecti%e >lements& The 0ircle boundary is measured out
with the 0ingulum# and candles are $laced at the four 0ardinal Points& /n measuring the 4oundary the
Witch defines the realms in which he will work& !nything outside this 4oundary will not be within his
World# and therefore will not e2ist when the 0ircle has been cast& The candles re$resent not only
the four directions# but also the four elements# reminding the Witch of the four states of matter with
himself being the fifth e2istence# or *$irit&
.sing the *word B the /nstrument of Truth B the Witch cuts the boundary of the 0ircle# making his
World com$letely se$arate B as a fortress B from the World of 7en& This first circumambulation
deosil mirrors the creation of the macrocosm B the Witch as :ight# or the *un" goes from the Place
of 6reatest Garkness 5orth" sunwise deosil" around the 4oundary# building the World of the Wida"
B from Garkness came :ight Lnowledge" which returned to Garkness the !tlantean tradition"&
-resh s$ring water is $oured into the 0halice# and rock salt is $laced on the Pentacle# the instruments
indicati%e of the nature of these substances& The water is consecrated# ie the Power of the 6od and
6oddess is in%oked to dri%e out from within the water all foreign $sychic im$urities and emanationsC;
Thrusting the !thame into the Water B
/ e2orcise thee# =h 0reature of Water# of all
im$urities and uncleanliness of the *$irit of the
World of Phantasm# in the names of L@ and !@ &
Water# the $hysical manifestation of the !stral :ight# can manifest and harbour by itAs own
magneticity astral forces malignant to the design of the Witch# and these must be e2$elled before the
Water is used& 0hurches maintain the $urity of the charged water in their fonts by co%ering these
%essels with iron or stone co%ers& 4lessing the salt in the name of the 6od and 6oddess affirms the
natural $urity of the *alt# and itAs $ower to resist of itAs own accord e%il influencesC;
Touching the salt with the !thame# or raising the Pentacle in both hands B
4lessings be u$on this 0reature of *alt& :et all
malignancy and e%il be cast forth hencefrom# and let
all good enter herin& Wherefore do / bless and
consecrate Thee in the names of L@ and !@ &
=n mi2ing the two elements together# the Witch recreates the blood;fluid# s$iritual# for it has no
matter a$art from itself# the amalgam of the $hysical and astral worlds& The mi2 is then s$lashed
around the edge of the 0ircle# washing the 0ircle clean of all im$urities of the *$irit# and filling the
moat cut by the *word& The 0hant used in the as$erging reinforces the charge of the Witch that no
$ower alien to his intent may remain within the area of working# nor cross the 4oundary&
/ncense is kindled in the Thurible and is carried in silence around the 0ircle boundary# the rising
smoke building a wall# which insulates the Witch from the mundane world# and the $erfumes carry the
$rayers of the as$iring Witch to the hea%ens&
5e2t the candle flame is borne around the 0ircle# the flame searing in the 4oundary and fi2ing it on
the s$iritual $lanes& The lighting of the Juarter candles on this circumambulation with the Gi%ine
-ire of the Witch confirms the illumination of the Tem$le&
-inally the *word B the /nstrument of Will B is used to seal the 0ircle on all $lanes&
The Witch mo%es to the centre of the 0ircle# and causing his /nner 4ody to %ibrate in sym$athy with
the charge of the Tools# he allows his etheric body to e2$and to the delineated boundary# thus forming
the True 0ircle in three dimensionsC;
8olding arms hori+ontal# $alms %ertical and facing outwards the Witch rotates
deosil B
/ con9ure thee =h 0ircle# that Thou beist a meeting
$lace between the Worlds of 7en and the ?ealms of
The 7ighty =nesA# a 6uardian and a Protection that
shall contain and $reser%e the Power which we shall
raise within Thee& Wherefore do / bless and
consecrate Thee in the names of L@ and !@
>arth# Water# !ir and -ire B the four states of matter and e2istence $hysical# emotional# mental and
s$iritual" are thus used to build u$ the Tem$le# the Tools# the !ltar# the 0ircle and the Witch
becoming one&
Co!%l$,&o!
/n this *eries we ha%e e2amined the >ight Working Tools# their $ossible origins# $re$aration and their
methods of use and their relationshi$ to the 0ircle& We ha%e seen how these Tools are manifest in the
Witch himself& The making of the Tools instils u$on the Witch the im$ortance of balance at all times&
This balance is the key to the Horte2 of Progression which gi%es Power through the Tools to the 0raft
of the Wise&
T.!5
The /nscri$tions on the ToolsC;
The /nscri$tions areC;
BIBLIOGRAPH7
?eference has been made to the following authors or te2ts& The edition shown is either that which is
most readily a%ailable# or that which / ha%e consulted&
!5G?>W*# 6& ed&" Grugs and 7agic# Panther 4ooks# 197)&
4>::# J&W The 6rimoire of :ady *heba# :lewellyn Publications# 197(&
:ady *heba"
0!*T>5!G!# 0 ! *e$arate ?eality
Gon Juan
Journey to /2tlan# S Tales of Power# Touchstone 4ooks# 197)
0=85# 5 >uro$eAs /nner Gemons# *usse2 .ni%ersity Press# 197)&
0?=W:>E# ! 7agick# *amuel Weiser# 1971
-!??!?# * What Witches Go# *$here 4ooks# 197<
-?!N>?# J&6 The 6olden 4ough# 7ac7illan Press# 197(
8/::# G -lagellation in 7an# 7yth and 7agic# ed& 4y ? 0a%endish"#
7arshal 0a%endish 0or$&# 197';7(
8.*=5# P 7astering Witchcraft# 0orgi 4ooks# 197'
L?!7>?# 8 7alleus 7aleficarum# The 8ammer of The Witches"# !rrow
S *P?>56>? J 4ooks# 1971
trans& *.77>?*# 7"
:>:!5G 0&6 !radia# 6os$ell of The Witches# *amuel Weiser# 197(
:! H>E# !&* The *atanic 4ible# *tar 4ooks# 1977
The *atanic ?ituals# !%on 4ooks# 197'
7!T8>?*# *&: The Ley of *olomon the Ling 0la%icula *olomonis"# ?outledge
!nd Legan Paul# 197(
7/08>:>T# J :a *orciTre# The *orcerer"# P Hiallanei2# 1911
7.??!E# 7&! The Witch 0ult in Western >uro$e# =2ford .ni%ersity Press# 19'1
*8!8# /&* The *ufis# Goubleday S *ons# 197(&
T=:L/>5# J&?&? The :ord of The ?ings# 6eorge !llen and .nwin# 1913
T>H=?;?=P>?# 8&? The >uro$ean Witch 0ra+e of the *i2teenth and *e%enteenth
0enturies and =ther >ssays# 8ar$er and ?ow# 1919
H!:/>5T># G !n !40 of Witchcraft Past and Present# ?obert 8ale S 0o# 197<
W!::/* 4.G6># >&! The 4ook of The Gead# ?outledge and Legan Paul :td&# 197(
W!56 ? The *ecret Tem$le# *amuel Weiser# 193D
The following are from secondary sources# and ha%e not been checked by the authorC
6?/77# J Geutsche 7ythologie# 13<)
J!?L># L&> >in 8e2en$ro+ess im !nnalen der Geutschen und
!uslUndischen 0riminal;?echtes;Pflege# Hol& 1# 4erlin# 13'3
7!65.*# = 8istory of the 5orthern Peo$les# 8eindrich Petri# ?ome# 1)))
T!?T!?=TT/# 6 Gel 0ongresso 5otturno della :amie# 17(9&
!s diagrams e2tracted from te2ts are not necessarily e2act to the original# readers are recommended to
consult the source te2t&
COMMENTS ON THE SERIES

The following comments were $assed in %arious issues of $ublications which ha%e accessed the
seriesC;
VV VV VV
Gear >ditors#
Go you think it wise to re%eal so much of Wiccan lore in your newsletterM / ha%e always been taught
to be cautious and in fact# ha%e suffered from bias and $re9udice to the e2tent of ha%ing to change 9obs
and e%en mo%e out of an area& 5e%er forget that in this society# which is dominated by $eo$le with no
ideas other than the material $lane# a thinking Pagan re$resents a threat to their narrow li%es# and they
in turn# will do e%erything in their $ower# to ha%e us $ut down like some rabid animal& / urge
discretion and more secrecy& 7erry Part#
:!W?>50> H/0&
Gear :awrence# We understand your feelings# and sym$athise with the many $roblems that you ha%e
e2$erienced in the $ast# from letters that we recei%e from Witches around the world# we can see the
climate changing for the better& /n T&W&# we gi%e no secret rituals# nor will we& *omewhere# at some
time# someone has to make a stand& We feel that the time has come# to stand u$ for our rights and
demand the ?eligious that the law of the land $ermits&
>G*
The Wiccan !.*T?!:/! no 1 B Parts 1 and ' $ublished"
VV VV VV
The >ditors and %oluntary staff would like to ad%ise that they know of NO CO9ENS em$loying these
dangerous# harmful and unnecessary $ractises&
The Wiccan !.*T?!:/! no 7 B a$$ended to Part )"
VV VV VV
Gear >ditors# / wrote to you last Gecember about the amount of hidden 0raft lore you ha%e been
$ublishing# and you re$lied that you would not be gi%ing any secret rituals# but to my mind this is
not e2actly true& / refer to the articles by T.!5 on 0raft tools# surely 0owans should not be $ermitted
to read these instructionsM / find this series to be one of the better and most informati%e / ha%e come
across&
:!W?>50> H/0&
Gear :awrence# 6lad you like the series on 0raft Tools# but / disagree that we are gi%ing away secrets#
your own letter states they are one of the better and most informati%e you ha%e come across& Well#
if you ha%e come across articles such as these in books# or other Wiccan $a$ers# they canAt be
classified as KsecretA& !s to K0owansA reading same# how do you e2$ect solitary Witches# or those who
are interested in the 0raft to learn about it# if someone# somewhere# does not hel$M
>ditors
The Wiccan !.*T?!:/! no 3"
VV VV VV
@ We must a$ologise again for the non;a$$earance of the series on 0raft Tools# but take heart# the
series will be commencing again in T&W& 1D# with a new author# whom many of you know well& We
wonAt s$oil the sur$rise by gi%ing you his name this issue# 9ust wait and seeI Tuan *&6" late of W&!
and now of Hictoria# is no longer writing for us&
@
0atherine and Lent& >ditors&
The Wiccan !.*T?!:/! no 9"
VV VV VV
*!0?/-/0>& =ur attention has been drawn to an article of the !thame# the black handled ritual knife
used in the 6ardnerian 0raft# written by an !ustralian Witch& /n this article it is suggested that the
magical sigils are written on the knife handle in the blood of a black cat mi2ed with hemlock& :ater in
the article it is intimated that the use of the !thame is for sacrificial offerings and there is talk of
human sacrifices by the $agan $riesthood who use the liberated life energies of the %ictims for
magical $ur$oses& ! well known *atanist is e%en quoted in this connection as an e2$ert IM" on these
matters& /n a recent 4ritish maga+ine inter%iew with certain :ondon based witches it was claimed that
a %irgin was sacrificed in a witchcraft ritual in the *outh >ast of >ngland three years ago& /t was also
alleged that ritual murders of old $eo$le $erformed by a black magician were taking $lace in a nursing
home& We would res$ectfully suggest that the $eo$le res$onsible for making these serious allegations
$resent what e%idence if any" they ha%e for these crimes to the $olice immediately& /t is ho$ed that
we s$eak for the ma9ority of genuine $agans when we de$lore this ty$e of chea$ sensationalism and
state quite categorically that sacrifices# human or animal# ha%e no role to $lay in modern $aganism and
we strongly condemn all those who inflict $ain on any li%ing creature whether this is done under the
guise of religion or science&
The 0auldron 5o& '< B comments by 7ike 8oward# editor&
5oteC Part 3 had 5=T been $ublished&"
VV VV VV
G>!? 7/L># W> !6?>> W/T8 E=.& W> 0!55=T 4> 0>?T!/5 =- T8> /G>5T/TE =-
T8> =N W/T08 E=. 7>5T/=5# 4.T /- /T /* T8> P>?*=5 W8= W?/T>* -=? T8>
!7>?/0!5 P!P>? W/T08 W!E# S .*>G T= W?/T> -=? T!WM W> =4J>0T T= T8>
.*!6> =- T8> W=?G* !.*T?!:/!5 W/T08& T8!T P>?*=5 0:!/7* !
*.**>W,L>5T T?!G/T/=5# W/T8 T8> P!?>5T 0=H>5 /5 *>H>5=!L* L>5T"# *=
=4H/=.*:E 8/* T?!/5/56 /* >56:/*8II /- W> !?> 0=??>0T# W=.:G E=. L5/G:E
!GH/*> E=.? ?>!G>?* =- T8/* 5>WT /**.># W> !.**/>* G= 5=T W/*8 T= 4>
!**=0/!T>G W/T8 T8/* 4!?4!?/TE& >G*&
The !ustralian Wiccan !ustralia 5o& 17& 5oteC This news$a$er
was formerly called The Wiccan and was edited by 0atherine
and Lent -orrest&"

The Working Tools of A Witch

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