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About the Author
Mike Nichols has taught classes in Wicca for 20 years and was the first Wiccan representative on the Kansas City Interfaith Council. Nichols has been a featured speaker on National Public Radio, Blog Talk Radio, and the Eclectic Pagan podcast. He continues to write and teach extensively and guest lecture at Pagan festivals.
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The Witches' Sabbats
By Mike Nichols
Acorn Guild Press, LLCCopyright © 2010 Mike Nichols
All rights reserved.
ALL HALLOW'S EVE
Sly does it. Tiptoe catspaws. Slide and creep.
But why? What for? How? Who? When! Where did it all begin?
"You don't know, do you?" asks Carapace Clavicle Moundshroud climbing out of the pile of leaves under the Halloween Tree. "You don't really know!"
— Ray Bradbury, The Halloween Tree
Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween. The most magical night of the year. Exactly opposite Beltane on the wheel of the year, Halloween is Beltane's dark twin. A night of glowing jack-o'-lanterns, bobbing for apples, tricks or treats, and dressing in costume. A night of ghost stories and séances, tarot card readings and scrying with mirrors. A night of power, when the veil that separates our world from the Otherworld is at its thinnest. A "spirit night", as they say in Wales.
All Hallow's Eve is the eve of All Hallow's Day (November 1). And for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on October 31, beginning at sundown. And this seems only fitting for the great Celtic New Year's festival. Not that the holiday was Celtic only. In fact, it is startling how many ancient and unconnected cultures (the Egyptians and pre-Spanish Mexicans, for example) celebrated this as a festival of the dead. But the majority of our modern traditions can be traced to the British Isles.
The Celts called it Samhain, which means "summer's end", according to their ancient twofold division of the year, when summer ran from Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern covens echo this structure by letting the high priest "rule" the coven beginning on Samhain, with rulership returned to the high priestess at Beltane.) According to the later fourfold division of the year, Samhain is seen as "autumn's end" and the beginning of winter. Samhain is pronounced (depending on where you're from) as "sow-in" (in Ireland), or "sow-een" (in Wales), or "sav-en" (in Scotland), or (inevitably) "sam-hane" (in the U.S., where we don't speak Gaelic).
Not only is Samhain the end of autumn; it is also, more importantly, the end of the old year and the beginning of the new. Celtic New Year's Eve, when the new year begins with the onset of the dark phase of the year, just as the new day begins at sundown. There are many representations of Celtic Gods with two faces, and it surely must have been one of them who held sway over Samhain. Like his Roman counterpart Janus, he would straddle the threshold, one face turned toward the past, in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. These two themes, celebrating the dead and divining the future, are inexorably intertwined in Samhain, as they are likely to be in any New Year's celebration.
As a feast of the dead, this was the one night when the dead could, if they wished, return to the land of the living, to celebrate with their family, tribe, or clan. And so the great burial mounds of Ireland (sidhe mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. Extra places were set at the table and food set out for any who had died that year. And there are many stories that tell of Irish heroes making raids on the Underworld while the gates of faery stood open, though all must return to their appointed places by cockcrow.
As a feast of divination, this was the night par excellence for peering into the future. The reason for this has to do with the Celtic view of time. In a culture that uses a linear concept of time, like our modern one, New Year's Eve is simply a milestone on a very long road that stretches in a straight line from birth to death. Thus, the New Year's festival is a part of time. The ancient Celtic view of time, however, is cyclical. And in this framework, New Year's Eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. Thus, Samhain is a night that exists outside of time and, hence, it may be used to view any other point in time. At no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed.
The Christian religion, with its emphasis on the "historical" Christ and his act of Redemption 2000 years ago, is forced into a linear view of time, where seeing the future is an illogical proposition. In fact, from the Christian perspective, any attempt to do so is seen as inherently evil. This did not keep the medieval church from co-opting Samhain's other motif, commemoration of the dead. To the church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to God — thus, All Hallow's, or Hallowmas, later All Saints and All Souls.
There are so many types of divination that are traditional to Hallowstide, it is possible to mention only a few. Girls were told to place hazelnuts along the front of the firegrate, each one to symbolize one of her suitors. She could then divine her future husband by chanting, "If you love me, pop and fly; if you hate me, burn and die." Several methods used the apple, that most popular of Halloween fruits. You should slice an apple through the equator (to reveal the five-pointed star within) and then eat it by candlelight before a mirror. Your future spouse will then appear over your shoulder. Or, peel an apple, making sure the peeling comes off in one long strand, reciting, "I pare this apple round and round again; / My sweetheart's name to flourish on the plain: / I fling the unbroken paring o'er my head, / My sweetheart's letter on the ground to read." Or, you might set a snail to crawl through the ashes of your hearth. The considerate little creature will then spell out the initial letter as it moves.
Perhaps the most famous icon of the holiday is the jack-o'- lantern. Various authorities attribute it to either Scottish or Irish origin. However, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. Set on porches and in windows, they cast the same spell of protection over the household. (The American pumpkin seems to have forever superseded the European gourd as the jack-o'- lantern of choice.) Bobbing for apples may well represent the remnants of a Pagan "baptism" rite called a saining, according to some writers. The water-filled tub is a latter-day Cauldron of Regeneration, into which the novice's head is immersed. The fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional Craft initiation ceremony.
The custom of dressing in costume and "trick-or-treating" is of Celtic origin, with survivals particularly strong in Scotland. However, there are some important differences from the modern version. In the first place, the custom was not relegated to children, but was actively indulged in by adults as well. Also, the "treat" that was required was often one of spirits (the liquid variety). This has recently been revived by college students who go 'trick-or-drinking'. And in ancient times, the roving bands would sing seasonal carols from house-to-house, making the tradition very similar to Yuletide wassailing. In fact, the custom known as caroling, now connected exclusively with Midwinter, was once practiced at all the major holidays. Finally, in Scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e., men dressing as women, and women as men). It seems as though ancient societies provided an opportunity for people to "try on" the role of the opposite gender for one night of the year. (Although in Scotland, this is admittedly less dramatic — but more confusing — since men were in the habit of wearing skirtlike kilts anyway. Oh well ...)
To Witches, Halloween is one of the four High Holidays, or Greater Sabbats, or cross-quarter days. Because it is the most important holiday of the year, it is sometimes called "The Great Sabbat". It is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, Samhain, which they have discovered through modern research. While the older hereditary and traditional covens often use the newer name, Halloween, which has been handed down through oral tradition within their coven. (This often holds true for the names of the other holidays, as well. One may often get an indication of a coven's antiquity by noting what names it uses for the holidays.)
With such an important holiday, Witches often hold two distinct celebrations. First, a large Halloween party for non-Craft friends, often held on the previous weekend. And second, a coven ritual held on Halloween night itself, late enough so as not to be interrupted by trick-or-treaters. If the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. Another date that may be utilized in planning celebrations is the actual cross-quarter day, or Old Halloween, or Halloween O.S. (Old Style). This occurs when the sun has reached fifteen degrees Scorpio, an astrological "power point" symbolized by the Eagle. The celebration would begin at sunset. Interestingly, this date (Old Halloween) was also appropriated by the church as the holiday of Martinmas.
Of all the Witchcraft holidays, Halloween is the only one that still boasts anything near to popular celebration. Even though it is typically relegated to children (and the young-at-heart) and observed as an evening affair only, many of its traditions are firmly rooted in Paganism. Incidentally, some schools have recently attempted to abolish Halloween parties on the grounds that it violates the separation of state and religion. Speaking as a Pagan, I would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, I fear I must concede the point. Nonetheless, it seems only right that there should be one night of the year when our minds are turned toward thoughts of the supernatural. A night when both Pagans and non-Pagans may ponder the mysteries of the Otherworld and its inhabitants. And if you are one of them, may all your jack-o'-lanterns burn bright on this All Hallow's Eve.CHAPTER 2
Midwinter's Eve: YULE
Our Christian friends are often quite surprised at how enthusiastically we Pagans celebrate the 'Christmas' season. Even though we prefer to use the word "Yule", and our celebrations may peak a few days before the twenty-fifth, we nonetheless follow many of the traditional customs of the season: decorated trees, caroling, presents, Yule logs, and mistletoe. We might even go so far as putting up a 'Nativity set', though for us the three central characters are likely to be interpreted as Mother Nature, Father Time, and the baby Sun God. None of this will come as a surprise to anyone who knows the true history of the holiday, of course.
In fact, if truth be known, the holiday of Christmas has always been more Pagan than Christian, with its associations of Nordic divination, Celtic fertility rites, and Roman Mithraism. That is why John Calvin and other leaders of the Reformation abhorred it, why the Puritans refused to acknowledge it, much less celebrate it (to them, no day of the year could be more holy than the Sabbath), and why it was even made illegal in Boston! The holiday was already too closely associated with the birth of older Pagan Gods and heroes. And many of them (like Oedipus, Theseus, Hercules, Perseus, Jason, Dionysus, Apollo, Mithra, Horus, and even Arthur) possessed a narrative of birth, death, and resurrection that was uncomfortably close to that of Jesus. And to make matters worse, many of them predated the Christian Savior.
Ultimately, of course, the holiday is rooted deeply in the cycle of the year. It is the winter solstice that is being celebrated, seedtime of the year, the longest night and shortest day. It is the birthday of the new Sun King, the Son of God — by whatever name you choose to call him. On this darkest of nights, the Goddess becomes the Great Mother and once again gives birth. And it makes perfect poetic sense that on the longest night of the winter, "the dark night of our souls", there springs the new spark of hope, the Sacred Fire, the Light of the World, the Coel Coeth.
That is why Pagans have as much right to claim this holiday as Christians. Perhaps even more so, since the Christians were rather late in laying claim to it, and tried more than once to reject it. There had been a tradition in the West that Mary bore the child Jesus on the twenty-fifth day, but no one could seem to decide on the month. Finally, in 320 C.E., the Catholic fathers in Rome decided to make it December, in an effort to co-opt the Mithraic celebration of the Romans, the Yule festival of the Saxons, and the midwinter revels of the Celts.
There was never much pretense that the date they finally chose was historically accurate. Shepherds just don't "tend their flocks by night" in the high pastures in the dead of winter! But if one wishes to use the New Testament as historical evidence, this reference may point to sometime in the spring as the time of Jesus' birth. This is because the lambing season occurs in the spring and that is the only time when shepherds are likely to "watch their flocks by night" — to make sure the lambing goes well. Knowing this, the Eastern half of the church continued to reject December 25, preferring a "movable date" fixed by their astrologers according to the moon.
Thus, despite its shaky start (for over three centuries, no one knew when Jesus was supposed to have been born!), December 25 finally began to catch on. By 529, it was a civic holiday, and all work or public business (except that of cooks, bakers, or any that contributed to the delight of the holiday) was prohibited by the Emperor Justinian. In 563, the Council of Braga forbade fasting on Christmas Day, and four years later the Council of Tours proclaimed the twelve days from December 25 to Epiphany as a sacred, festive season. This last point is perhaps the hardest to impress upon the modern reader, who is lucky to get a single day off work. Christmas, in the Middle Ages, was not a single day, but rather a period of twelve days, from December 25 to January 6. The Twelve Days of Christmas, in fact. It is certainly lamentable that the modern world has abandoned this approach, along with the popular Twelfth Night celebrations.
Of course, the Christian version of the holiday spread to many countries no faster than Christianity itself, which means that "Christmas" wasn't celebrated in Ireland until the late fifth century; in England, Switzerland, and Austria until the seventh; in Germany until the eighth; and in the Slavic lands until the ninth and tenth. Not that these countries lacked their own midwinter celebrations. Long before the world had heard of Jesus, Pagans had been observing the season by bringing in the Yule log, wishing on it, and lighting it from the remains of last year's log. Riddles were posed and answered, magic and rituals were practiced, wild boars were sacrificed and consumed along with large quantities of liquor, corn dollies were carried from house to house while caroling, fertility rites were practiced (girls standing under a sprig of mistletoe were subject to a bit more than a kiss), and divinations were cast for the coming spring. Many of these Pagan customs, in an appropriately watered-down form, have entered the mainstream of Christian celebration, though most celebrants do not realize (or do not mention it, if they do) their origins.
For modern Witches, Yule (from the Anglo-Saxon yula, meaning "wheel" of the year) is usually celebrated on the actual winter solstice, which may vary by a few days, though it usually occurs on or around December 21. It is a Lesser Sabbat or Low Holiday in the modern Pagan calendar, one of the four quarter days of the year, but a very important one. Pagan customs are still enthusiastically followed. Once, the Yule log had been the center of the celebration. It was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for twelve hours, for good luck. It should be made of ash. Later, the Yule log was replaced by the Yule tree but, instead of burning it, lighted candles were placed on it. In Christianity, Protestants might claim that Martin Luther invented the custom, and Catholics might grant St. Boniface the honor, but the custom can demonstrably be traced back through the Roman Saturnalia all the way to ancient Egypt. Needless to say, such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object.
Along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. Mistletoe was especially venerated by the Celtic Druids, who cut it with a golden sickle on the sixth night of the moon, and believed it to be an aphrodisiac. (Magically — not medicinally! It's highly toxic!) But aphrodisiacs must have been the smallest part of the Yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. And drink! The most popular of which was the "wassail cup", deriving its name from the Anglo-Saxon term waes hael (be whole or hale).
Excerpted from The Witches' Sabbats by Mike Nichols. Copyright © 2010 Mike Nichols. Excerpted by permission of Acorn Guild Press, LLC.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents
ContentsList of Illustrations,
Foreword by Wren Walker,
Preface: Counting the Days,
Part One: THE WITCHES' SABBATS,
Introduction to the Sabbats,
Chapter One: All Hallow's Eve,
Chapter Two: Midwinter's Eve: Yule,
Chapter Three: Candlemas: The Light Returns,
Chapter Four: Lady Day: The Vernal Equinox,
Chapter Five: A Celebration of May Day,
Chapter Six: A Midsummer's Celebration,
Chapter Seven: Lammas: The First Harvest,
Chapter Eight: Harvest Home,
Part Two: OTHER REFLECTIONS,
Chapter Nine: The Death of Llew: A Seasonal Interpretation,
Chapter Ten: The Ever-Widening Circle: A New Pattern Glimpsed in the Holidays,
Chapter Eleven: Marking the Sabbats: An Exercise in Dodmanship,
Chapter Twelve: Rethinking the Watchtowers,
Chapter Thirteen: Ten Years Gone,
Chapter Fourteen: Two Witches: A Modern Craft Fairy Tale,
About the Author,
What People are Saying About This
An excellent tool for those seeking a good understanding of how modern Wiccans conceive their holidays. (Jason Pitzl-Waters, The Wild Hunt Weblog, and columnist, newWitch magazine)
You couldn't ask for a better explanation of what the holidays are all about. (Robin Wood, creator, The Robin Wood Tarot)
Mike Nichols is one of those unique scholars that has the ability to make historical and advanced information accessible to everyone. (Kristin Madden, author, Magickal Crafts)
A treasure trove of information . . . Whether you are a new student or a seasoned practitioner, you'll love [Mike Nichols'] personable writing style, the well-researched information, and his bold and interesting theories. (Silver Ravenwolf, author, Halloween and Hedge Witch)
Arguably the finest Sabbats writing in the modern Craft today. (Fritz Jung, The Witches' Voice)
Mike Nichols's work on the Pagan Holidays is quickly becoming the standard on the subject. (Wren Walker, The Witches' Voice)
Mike's articles provoke thought, make you consider how and why you do the things you do. Be prepared, however, to have your brain cells exercised. (Ellen Cannon Reed, author/creator, The Heart of Wicca and The Witches Tarot )
One of the best books on the Wheel of the Year. (Christopher Penczak, author, The Living Temple of Witchcraft )
Most Helpful Customer Reviews
This is a must have book for any witches library!
my senior year in High School my graduating class had to write a senior project paper... And I wrote mine on how a lot of the Christian holiday started from Pagan traditions. I got a lot of my information to base my paper on from Mike Nichols website... So when I heard that he was coming out with a book! *gasp* I just had to get it! It goes over all of the Sabbats and why they are celebrated.