Hymn to Saturn

The Fumigation from Storax.

Etherial father, mighty Titan, hear, great fire of Gods and men, whom all revere:
Endu’d with various council, pure and strong, to whom perfection and decrease belong.
Consum’d by thee all forms that hourly die, by thee restor’d, their former place supply;
The world immense in everlasting chains, strong and ineffable thy pow’r contains
Father of vast eternity, divine, O mighty Saturn [Kronos], various speech is thine:
Blossom of earth and of the starry skies, husband of Rhea, and Prometheus wife.
Obstetric Nature, venerable root, from which the various forms of being shoot;
No parts peculiar can thy pow’r enclose, diffus’d thro’ all, from which the world arose,
O, best of beings, of a subtle mind, propitious hear to holy pray’rs inclin’d;
The sacred rites benevolent attend, and grant a blameless life, a blessed end.

[Orphic Hymn to Saturn, Thomas Taylor Translation]

Aphrodite, Hail to Thee!

Shimmering-throned immortal Aphrodite,
Daughter of Zeus, Enchantress, I implore thee,
Spare me, O queen, this agony and anguish,
Crush not my spirit

II

Whenever before thou has hearkened to me–
To my voice calling to thee in the distance,
And heeding, thou hast come, leaving thy father’s
Golden dominions,

III

With chariot yoked to thy fleet-winged coursers,
Fluttering swift pinions over earth’s darkness,
And bringing thee through the infinite, gliding
Downwards from heaven,

IV

Then, soon they arrived and thou, blessed goddess,
With divine contenance smiling, didst ask me
What new woe had befallen me now and why,
Thus I had called thee.

V

What in my mad heart was my greatest desire,
Who was it now that must feel my allurements,
Who was the fair one that must be persuaded,
Who wronged thee Sappho?

VI

For if now she flees, quickly she shall follow
And if she spurns gifts, soon shall she offer them
Yea, if she knows not love, soon shall she feel it
Even reluctant.

VII

Come then, I pray, grant me surcease from sorrow,
Drive away care, I beseech thee, O goddess
Fulfil for me what I yearn to accomplish,
Be thou my ally.

[The Poems of Sappho, see http://www.sacred-texts.com/cla/usappho/index.htm ]

Hekate & Shooting Stars!

Each year around the middle of August here in the UK we experience the beautiful stellar experience that is the Perseids.  This amazing phenomena is named after the constellation Perseus, from where the shooting stars seem to originate.  At its height, which this year – in the UK – is around the 12th or 13th of August, it might be possible to see up to 60 shooting stars with the naked eye per hour – subject of course to clear skies, and being away from light polution will of course also help.

Those who are interested can read more about the Perseids at http://meteorwatch.org/2010/08/09/fun-facts-about-the-perseids/

So why do I link the Goddess Hekate to this meteor shower?  Well, firstly there is a modern festival which seems to have taken root in the last few years (based on an interpretation of when a modern festival with some tentative links to Hekate, may have taken place) on the 13th of August each year.  This falls in the middle of the Perseids each year, often around the time that it peaks in this part of the world. So that may, or may not be a coincidence.

Whilst Hekate is not specifically referred to as a “Stellar” goddess in the ancient world, she is described as having dominion over the “Earth, Sea and Sky” in the oldest known text which mentions her.  Whilst the “sky” may be interpreted as many things, the most likely is that it is a reference to the stars.  In this same text, that is the Theogony of Hesiod (circa 8th century CE, though some claim it is a bit later) we also find that Hekate is the daughter of the Goddess Asteria.

“Again, Phoibe came to the desired embrace of Koios. Then the goddess through the love of the god conceived and brought forth dark-gowned Leto.   Also she bare Asteria of happy name, whom Perses once led to his great house to be called his dear wife.  And she conceived and bare Hekate.”  (theoi.com)

Interestingly, the name Asteria can be translated as both stellar or as a falling-star!  Asteria was specifically linked to divination by stars (Astrology) and there are clear links between some of the associations given to Hekate in regards to divination in later times, and the attributes ascribed to her mother, Asteria.

John Canard in his essay “From Heaven to Earth” in Hekate Her Sacred Fires gives numerous further reasons for the connection, which he links to the cycles of life, death and rebirth – a thought I share with him, just as much as we share our love for meteorites – stones which have fallen to earth from the stars.

I wonder how many of you who celebrate the mysteries of the Goddess Hekate around this time of the year, for whichever reason, also link it to nature’s own fireworks display?

May you all dance in Her Sacred Fires, if that is your path,

Sorita d’Este

The Wiccan Temple Archives

For those of you who have expressed an interest in reading some of the many articles which previously appeared on the original Avalonia Community website, as well as some of those which David and I wrote for community magazines here in the UK over the years there is some good news.

Around 70 articles, including extracts from books authored by David and I on subjects related to the Wiccan tradition is now available (free) at the Wiccan Temple Archives.  We hope to be adding further content in the coming months and welcome suggestions and comments on what is already available there.

Go and see for yourself – http://wicca.avalonia.co.uk

“and I am that which is attained at the end of desire”

This is the last in a series of blogs I am have decided to do, providing textual analysis for the ritual prose known as The Charge of the Goddess.  Each quotes a section of material which I presented, with my co-author David Rankine, in the book Wicca Magickal Beginnings.  For your convenience, all posts on this subject has been tagged with “charge analysis” here on my blog, and I ask that comments and other remarks be posted directly onto the original blog http://www.sorita.co.uk/?p=1000 — keep comments to the lines discussed in this blog only please (there are separate blog entries for the rest!)

The following lines from “Let my worship be within … ” through to “end of desire” at the end of the Charge are prime examples of material taken from the work of Aleister Crowley into the Charge.  It clearly shows how Doreen Valiente’s claims to have taken as much of the Crowley material out of the earlier version of the Charge (known as “Lift up the Veil”) is flawed.  As we put it politely in Wicca Magickal Beginnings:

“The Lift Up the Veil charge was clearly pre-Valiente, as she was not initiated until 1952/3.  Valiente claimed that she rewrote the Lift Up the Veil charge to produce the Charge of the Goddess, removing Crowley’s influence, as she put it, “cutting out the Crowleyanity as much as I could”[1] However, as you will discover this is simply not true, as most of the material used in the Charge of the Goddess draws from material published in The Aradia, Gospel of the Witches by Charles Leland and from a variety of original works by Aleister Crowley – with a few additions from the Golden Dawn and Christian liturgy.”

[1] The Rebirth of Witchcraft, Valiente, 1987

This then casts some serious doubts on Valiente’s claim to authorship – because, if she was being honest she seems to not be aware of the fact that there is so much NEW material of Crowley in this Charge of the Goddess, or if she was the “author” of the piece, she is clearly trying to cover up for the fact that she was plagiarising so much of it from Crowley – and as illustrated by the origins of so much of Wiccan liturgy attributed to Valiente, it seems to more often be the case that she was confused about who wrote the material she claimed for herself, as most of the key pieces can be seen to derive directly from key texts by Aleister Crowley, from Christian texts and even from a couple of texts from literary Satanism!

What follows is an extract from Wicca Magickal Beginnings showing the origins of this last part of the Charge:

“Let my worship be within the heart that rejoiceth, for behold:”

The line “heart that rejoiceth” could be taken from Crowley’s Vision and the Voice, though it is not a unique phrase so this may be coincidence.

“all acts of love and pleasure are my rituals; “

More from the Law of Liberty, here emphasising the sexual and sensual components of magickal ceremony in a very Crowleyan manner, “Remember that all acts of love and pleasure are rituals”

“and therefore let there be Beauty and Strength,

Power and Compassion,

Honour and Humility, Mirth and reverence within you.”

The reference to “beauty and strength” could be from Liber Al (AL II.20) or may be coincidence.  The rest all seems to be original, though it may have been inspired by “let there be Harmony and Beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the Law of Liberty”; words spoken by the Deacon during the Gnostic Mass, another of Crowley’s works.

“And thou who thinkest to seek me, know that thy seeking and yearning shall avail thee not unless thou know the mystery,

that if that which thou seekest thou findest not within thee,

thou wilt never find it without thee, for behold;

I have been with thee from the beginning,

and I am that which is attained at the end of desire.”

The inspiration here comes from Crowley’s Liber LXV, lines 59-60, “But I have called unto Thee, and I have journeyed unto Thee, and it availed me not. I waited patiently, and Thou wast with me from the beginning.”

(c) 2010 Sorita d’Este.  This blog was written by Sorita d’Este for www.sorita.co.uk, all rights reserved.

Comments welcomed at http://www.sorita.co.uk/?p=1000

Order a signed copy of Wicca Magickal Beginnings for £14.99 (with free P&P worldwide)

“Beloved of Gods and men…”

This is the next in a series of blogs I am have decided to do, providing textual analysis for the ritual prose known as The Charge of the Goddess.  Each quotes a section of material which I presented, with my co-author David Rankine, in the book Wicca Magickal Beginnings.  For your convenience, all posts on this subject has been tagged with “charge analysis” here on my blog, and I ask that comments and other remarks be posted directly onto the original blog http://www.sorita.co.uk/?p=998 — keep comments to the lines discussed in this blog only please (there are separate blog entries for the rest!)

The following two lines firstly describes the Goddess of Wicca as being “The Beloved of Gods and men” which as you will see are titles associated with the Goddess Aphrodite, but also with Baldur, the son of the God Odin in the Norse mythologies.  And then seems to hint at what happens to those who find themselves before this Goddess.  Though absolutely evocative and beautiful, we again see the influence of Aleister Crowley’s Law of Liberty in this text.

“and before my face, Beloved of the Gods and men,”

This is again probably original material.  Although almost certainly just coincidental, we thought it amusing to mention that this line is also found in a novel published in 1908 which has a character called Doreen in![1]

In Norse myths, Baldur, the son of Odin is often referred to as “beloved of Gods and men” which might have provided some inspiration for the use of the term; however this seems strange and unlikely considering he is male.  With these being words of the goddess this would be an inappropriate usage.  However, the Greek goddess of love, Aphrodite, was also sometimes referred to by the same title, and it is hopefully more likely that the author(s) of the Charge, may have taken their inspiration from this goddess rather than using the title of a male god.

“let thine inmost divine self shall be enfolded in the raptures of the infinite.”

Again this seems to be derived from two more quotes merged from the Law of Liberty: “He is then your inmost divine self” and “in the constant rapture of the embraces of Infinite Beauty”.  These quotes are in reference to words spoken by Hadit, the masculine divine in the cosmology of Thelema.  Thus it is being used completely inappropriately as words spoken by the Goddess, as in fact it originates in relation to the God.  This may indicate that the person compiling this version of the Charge was not familiar with Crowley’s work or philosophy, but thought of the words themselves as mere poetry to be used, as it would seem from this that the material used to compile the Charge was used regardless of its original context and symbolism, instead being purely utilised for its poetic and emotive effects.  This recalls Valiente’s remark in An ABC of Witchcraft that Gardner told her he “had supplied words which seemed to him to convey the right atmosphere, to strike the right chords in one’s mind.” If this is the case, then it could also support the idea that Gardner was the author, or one of the authors, of the original, as it seems to have been rewritten from the Lift Up the Veil charge.

---

[1] Mary Ware: The Little Colonel’s Chum, Johnston, 1908

(c) 2010 Sorita d’Este.  This blog was written by Sorita d’Este for www.sorita.co.uk, all rights reserved.

Comments welcomed at http://www.sorita.co.uk/?p=998

Order a signed copy of Wicca Magickal Beginnings for £14.99 (with free P&P worldwide)