The deity names for the "gracious Goddess" and "powerful God" written here are "Aradia" and "Cernunnos," but other names can and have been used, including "Diana" and "Sylvanus," and "Isis" and "Orisis," "Arawhon" and "Herne," "Inanna" and "Dumuzi," etc. Sometimes descriptive titles are used instead of names: "Lady" and "Lord," "Great Goddess" and "Horned God", "Moon Mistress of Magick" and "Lord of the Dance," etc. If anyone ever used the Canaanite deity names, "Baalet" and "Baal," they would, in fact, be using the Canaanite titles "Lady" and "Lord."
Preparation
Place a candle in each of the four compass directions These candles should not be set on the floor as lit candles on the floor pose a fire hazard to folks in long, flowing garb. Don't set any candles close to flammable objects like curtains, dried flowers or hanging decorations. All candles will have to be in sturdy holders. If you are outside, all candles will also have to be set in chimneys like votive lights. If your are outdoors, garden torches can be used in place of the candles at the four directions. Lay out the rest of the tools on the altar or near it. Tools include:
The incense holder, which is on the altar, should be set on a ceramic tile or marble tile to protect the altar from the heat. The altar can be a table--if indoor; it can be a rock or a stump--if outside. The altar should be in the center of the ritual space.
One final comment about candles. This ritual, as written, calls for three candles illuminating the altar: Goddess candle, God candle, and Fire candle. The use of three candles on the altar in Wicca is a very standard practice. Some folks have more. I have used a five-candle candlabra to represent five aspects of deity: Maiden, Mother, Crone, Summer Lord, and Winter Lord. Then I also have a separate Fire candle, which symbolized the hearth.
I have to admit, I like six candles on the altar, not simply for the symbolism, but because I needed the extra illumination as my eyes got older. I know some have suggested using as many as seven candles on the altar for the purpose of illumination--seven being a sacred number. Always be mindful that fire CAN be dangerous. Always keep a fire extinguisher in your ritual area.
Creating Sacred Space
This portion of the ritual is also known as Erecting the Temple. It includes purifying and blessing the space, casting the Circle, and calling the the elements and spirits from the four directions.
Facing north, the High Priestess lights the Fire candle, also known as the Spirit candle, on the altar, and says:
"Blessed be, Creature of Fire, illuminate our hearts, spirits, and minds so that all darkness and cold retire from herein, in the names of Aradia and Cernunnos."
Using an extra taper sometimes called the "Maiden candle," she lights the other candles on the altar and the incense. This extra taper is simply functional and used to light other candles, incense, etc. It is extinguished between uses. It is called the "Maiden candle," because the High Priestess's assistant is often called the "Maiden." In fact, the Maiden often uses the Maiden candle to light the four candles of the four directions when the Elements are called.
The High Priestess and High Priest both kneel in front of the altar with him to her right. The High Priest holds up the container of salt and says:
"Blessed be, Creature of Earth; let all malignity and hindrance be cast forth hence, and let all good enter herein, in the names of Aradia and Cernunnos."
The High Priestess raises the cup/bowl of water, and says:
"Blessed be, Creature of Water, wash away all impurities and uncleanliness, in the names of Aradia and Cernunnos."
The High Priest then puts three pinches of salt into the cup/bowl of water the High Priestess is holding. He says:
"As water purifies the body, salt purifies the spirit."
Starting in the east, someone sprinkles saltwater around the circle's perimeter, circumnambulating in a deosil, sunwise, or clockwise direction, east to south to west to north. Coveners may again pass the salt water around clockwise to purify themselves by sprinkling it on themselves. Someone takes the lit incense and circumnambulates around the ritual space also in a deosil, sunwise, or clockwise direction. A feather may be used to fan the scent around the area. Coveners may perfume themselves with the incense. If you are burning charcoal and incense in a metal incense burner it will be too hot to move safely. Some ceramic incense holders with handles can be well suited to carrying safely around a ritual area to perfume it. A lit incense stick, however, can be easiest to perfume and sweeten the air with.
The High Priest then takes the God's sword and traces the Circle in the air around the perimeter. While drawing the Circle, everyone should visualize the power flowing into the Circle from off the end of the sword, creating a circle of blue-white flame. The High Priest circumnambulates in a deosil, sunwise, or clockwise direction. He says:
"I conjure this Circle of Power to be a place of love and joy; a boundary between the worlds that shall contain and direct the power that within, in the names of Aradia and Cernunnos."
The High Priest returns to the altar and lays down the sword.
Another way to cast the circle is to again, in turn, circumnambulate with salt water, incense, and a sword (or athame, walking cane, staff, or wand) while reciting:
"Black spirits and white,
Red spirits and grey,
Harken to this rhyme I say.
Four points of the Circle, weave the spell,
East, South, West, North, your tale tell.
East is for pale break of day,
South is red for noon's fiery hour,
In the West is twilight grey,
And North is black, for the place of power.
Three times round the Circle's cast.
Great ones, spirits from the past,
Witness it and guard it fast."
All coveners hold up their athames and face the east with the High Priestess and High Priest in front. He stands to the High Priestess's right. The exception is the covener who is acting as an assistant. She or he is holding a lit taper, which will be used to light the directional candle.
Someone steps forward to call the east. Often the directions are called by four different coveners. However--remember--whichever covener called that direction, that same covener will bid that same direction farewell.
She or he says:
"Guardians of the Watchtowers of the East, spirits of Air; I do call you up to witness our ritual and to guard the Circle in the names of Aradia and Cernunnos. Hail and welcome!"
As she or he speaks s/he traces a Pentagram in the air with her/his athame. The High Priestess, High Priest, and the rest coveners also trace a pentagram with their athames. They repeat:
"Hail and welcome!"
Someone acting as an assistant lights the directional candle.
All coveners turn and face the south. Someone steps forward and says:
"Guardians of the Watchtowers of the South, spirits of Fire; I do call you up to witness our ritual and to guard the Circle in the names of Aradia and Cernunnos. Hail and welcome!"
S/he traces a pentagram. The High Priestess, the High Priest, and the rest coveners also trace a pentagram. They repeat:
"Hail and welcome!"
The same assistant lights the directional candle. All coveners then face west. Someone steps forward and says:
"Guardians of the Watchtowers of the West, spirits of Water; I do call you up to witness our ritual and to guard the Circle in the names of Aradia and Cernunnos. Hail and welcome!"
All trace a pentagram and repeat:
"Hail and welcome!"
The same assistant lights the directional candle. All coveners face north. Someone steps forward and says:
"Guardians of the Watchtowers of the North, spirits of Earth; I do call you up to witness our ritual and to guard the Circle in the names of Aradia and Cernunnos. Hail and welcome!" All trace a pentagram and repeat:
"Hail and welcome!"
The same assistant lights the last directional candle. The Circle is completed and sealed. (If anyone needs to leave, a gate must be cut. After a covener has left, she or he should reseal the gate and then reopen another gate when she or he returns and again reseal it.)
Statement of Ritual's Focus
At this point, the High Priestess will state or discuss the focus or purpose of this particular moon ritual.
The High Priestess might say something like:
"Tonight as the moon is at the floodtide, we will honor her as a Muse, our Lady of Inspiration, with offerings of poetry, drum, and song."
In that case the focus of this Moon Circle will be drumming, chanting, poems, songs, etc. It becomes a sort of a sacred jam session.
She might say:
"Tonight, as agreed upon, we will Turn the Mill to raise the power for George's cousin in Argentina. She is gong in for more medical tests and, as yet, what precisely is wrong has not yet been determined...[George might add at this point that the bladder tests came back negative so that's not the cause.] ...Afterwards we will cast other magicks as coveners wish. Let us prepare to invoke the Gracious Goddess and the Powerful God."
However, many of the full moons have colorful names relating to regional climates and seasonal events. Some covens use these seasonal energies to set the tone for a Moon Circle, stating that each lunation of each month (the "moonth") has its own nuances.
Hence in July the High Priestess located on the USA Mid Atlantic East Coast might say:
"This is the Thunder Moon, the Hot Moon. A lot of summer thunderstorms now. A lot of verdant energy. It's a time to use the raw energy of the storm in our magicks and to draw upon the strength of all that lush green abundance of the trees...."
(Of course the High Priestess in the USA Southwest might call the July moon the "Too-Hot-To-Go-Out-In-The-Day-Heat-Moon" or "Thank-Goddess-It's-Night-So-We-Can-Get-Outdoors-And-Worship-Moon.")
Other covens might note something relating to some of the deities their group works with, or honor important historical people or events.
For example, August 15 was the feast day of the Roman Diana. This was a very important feast day for the early Italians--so important that the Catholic Church eventually had to adopt it as a feast day for the Virgin Mary as the "Queen of Heaven." Hence in August, the High Priestess might say:
"This is the moon of the Italian Diana, mother of Aradia, Goddess of Witchcraft. Tonight we will set lit candles around a special Mooncake to honor the Goddess who aids us in our magicks. Tonight, we will also..."
It is possible that a coven may, for example, decide to focus on prosperity magicks for a certain Moon Circle.
The High Priestess might also explain:
"Since it is the full moon, we will reenact a mystery and listen to the words of the Goddess by hearing the reciting of the Charge which is a powerful rite of the Wicca."
Alternatively she may explain that they will perform a complete Drawing Down the Moon in which the High priestess will go into a trance in order to channel the Goddess. More about that later.
Invocation of Deity
Depending upon what focus this particular Moon Circle will have may effect how the Goddess and God are invoked. In the coven I initiated in the invocations involved a lot of songs, chants, and drumming, and the Goddess and God under many different names were often invited to descend upon all coveners. Often this resulted in us sounding and singing a lot better than we normally did. The air seemed to crackle with a feeling of their presence when the Gods arrived. No one in that coven ever experienced full trance possession like being ridden by an Orisha in Santeria or a Loa in Voudoun.
I understand that in a complete Drawing Down the Moon in which the High Priestess becomes the voice of the Goddess Incarnate does happen in some covens, but certainly not in all.
A coven might simply use some simple invocations. Generally the Goddess is invoked first, and the God is invoked second. Here are just five examples:
Aradia, ruler of the night,
Radiant in your beauty bright,
Shine upon us here.
By earth, by sky, by sea,
We welcome your mystery;
Shine upon us here.
She shines for all;
She flows through all.
We call you and invoke you,
Mighty Mother of all,
Bringer of all fruitfulness and illumination;
By seed and root,
By bud and stem,
By leaf and flower and fruit,
by love and life,
We call you to descend upon us!
Great God Cernunnos, return to us again,
Come to our call, reveal yourself to men;
Master of herds in the wildwood night,
Lead us through to day's light,
Antlered God, return again to me!
Bright Horn, Dark Death,
Horned God come!
Lord of the Dance, Lord of the Hunt,
Horned God come!
Frequently, it is the High Priestess who will alone recite an infocation to the Goddess, and the High Priest who will alone recite an invocation to the God. Certain invocations are recited or chanted repeatedly by all coveners together. To be honest, the subject of Invocation of Deity is quite vast.
Drawing Down the Moon
As stated before, the rite of Drawing Down the Moon is not always preformed at every moon ritual by every coven. However, if the Drawing Down the Moon is to be performed it is done in place of the invocations as this is one of the most marvelous invocations of the Moon Goddess in Wicca.
The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the athame in her left. She crosses her arms and holding the wand and the athame close to her chest.
Coveners stand in South facing the altar.
The High Priest kneels before the High Priestess and gives her the Five Fold Kiss or Five Fold Salute--that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says as he does this:
"Blessed be thy feet, that have brought thee in these ways.
Blessed be thy knees, that shall kneel at the sacred altar.
Blessed be thy womb, without which we would not be.
Blessed be thy breasts, formed in beauty and strength,
Blessed be thy lips, that shall utter the Sacred Names."
As he kisses her womb, she opens her arms wide into the "blessing position" or "pentacle position." For the kiss on the lips, they embrace, length to length, with their feet touching. After the kiss on the lips, she resumes the "blessing position."
The High Priest kneels again and invokes:
"I invoke you and call upon you, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke you to descend upon your servant and priestess."
Still kneeling, he spreads his arms out and down, with the palms forward and says:
"Hail, Aradia ! From the Amalthean Horn
Pour forth thy store of love; I lowly bend
Before thee, I adore thee to the end,
With loving sacrifice thy shrine adorn.
Thy foot is to my lip [kiss], my prayers upborne
Upon the rising incense smoke; then spend
Thine ancient love, O Mighty One, descend
To aid me, who without thee am forlorn."
The High Priest stands up and steps backwards. The High Priestess draws the Pentagram in the air with the wand.
The High Priest begins the traditional Charge by saying:
"Listen to the words of the Great Goddess; she who of old was also called: Diana, Isis, Astarte, Morgan, Aphrodite, Brigid, Cerridwen, Hecate, Rhianon, Dana, Freya, Arianhod, Hulda, Inanna, Ceres, Gaia, Aradia, Juno, and by many other names."
In this case, the High Priestess is reenacting the role of the Goddess. She recites the Charge of the Goddess from rote:
"Whenever you have need of anything, once in a month, and better it be when the moon is full, you shall assemble in some secret place and adore the spirit of Me, who is Queen of all the Wicca. There shall you assemble, you who are fain to learn all magick, yet have not won its secrets; to you will I teach things that are yet unknown. Keep pure your highest ideals; strive ever toward them; let naught stop you or turn you aside. You shall be free from slavery; and as a sign that you be free, you shall be naked in your rites. Sing, feast, dance, make laughter and music, all in My presence. For Mine is the ecstasy of the spirit and Mine also is joy on earth. For My law is love unto all beings. For Mine is the secret that opens upon the door of youth, and Mine is the cup of the wine of life that is the Cauldron of Cerridwen that is the holy grail of immortality. I am the gracious Goddess. I give the knowledge of the spirit eternal and beyond death, I give freedom and peace, and reunion with those who have gone before. Nor do I demand aught of sacrifice; for behold, I am the Mother of all things, and My love is poured out upon the earth."
The High Priest says:
"Hear the words of the Star Goddess, the dust of whose feet are the multitudes of the heavens, whose body encircles the cosmos."
The High Priestess continues:
"I who am the beauty of the green earth and the white moon among the stars and the mysteries of the waters, I call upon your spirit to arise and come unto Me. For I am the soul of nature, who gives life to the cosmos. From Me all things proceed, and unto Me they must return. Let My worship be within the heart that rejoices; for behold--all acts of love and pleasure are My rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And you who seek to know Me, know that your seeking and yearning will avail you not, unless you know the Mystery: for if that which you seek, you find not within yourself, you will never find it without. For behold, I have been with you from the beginning; and I am that which is attained at the end of desire."
The High Priestess may retire to a prepared seat or she may stand with the High Priest It is now time to invoke the God. He is sometimes invoked with a drum, with a deep and powerful steady beat.
The High Priest bows to the High Priestess. He faces coveners, raises his arms wide and intones an invocation to the God.
A "traditional" invocation to the Horned One often recited after the Drawing Down the Moon is:
"Bagabi lacha bachabe,
Lamak kahi achababe,
Karellyos.
Lamak lamak bachalyas.
Kabahagy sabalyos,
Baryolos.
Lagaz atha Kabyolas,
Samahac atha famolas,
Hurrahya!"
Coveners repeat: "Hurrahya!"
Some Wiccans find great value in this invocation, but others claim the nonsensical wording--"traditional" for Auld Horney, or not--is difficult to focus upon.
Another "traditional" English Cernunnos invocation may instead be used by the High Priest to invoke the God.
The High Priest raises his arms wide, and says:
"Great God Cernunnos, return to earth again!
Come to my call and show thyself to men.
Keeper of Herds, upon the wild hill's way,
Lead the lost from darkness unto day.
Forgotten are the ways of sleep and night
Men seek for them, whose eyes have lost the light.
Open the door, the door which hath no key,
The door of dreams, whereby men come to thee.
O Mighty Stag, O answer unto me!"
(A version of the above Cernunnos invocation is found in Janet and Stewart Farrar's Eight Sabbats for Witches and The Witches' Way. Much of the reason this Cernnunos invocation is now considered "traditional" is because it was used in their milestone books. See the website: www.wicca.utvinternet.com)
When the invocation of the God is done, The High Priestess and High Priest stand side by side and say together:
"They are here!"
Once the Goddess and God have been invoked, the Moon Circle now continues with the Main Focus of the Moon Ritual.
If it was intended that the High Priestess attempt a complete Drawing Down the Moon in which she becomes the voice of the Goddess Incarnate, she may need to do some preparatory meditations prior to the ritual. The rite of the complete Drawing Down the Moon is much the same. However as the High Priest recites the invocation below, he touches the High Priestess with the wand tracing a point down triangle over her torso. He touches on her right breast, left breast, and womb, three times. This triangle is not only the symbol of the Sacred Feminine, it is also the triangle of manifestation. It draws the Moon Goddess down into the body of her priestess.
"I invoke you and call upon you,
Mighty Mother of us all,
Bringer of all fruitfulness;
By seed and root,
By stem and bud,
By leaf and flower and fruit,
By life and love,
Do I invoke you
To descend upon the body
Of your servant and priestess here.
Speak with her tongue,
See with her eyes,
Touch with her hands,
Hear with her ears,
Breath with her nostrils,
Kiss with her lips,
That your servants may be fulfilled."
The High Priestess, who has become the voice of the Goddess Incarnate, may be seated at this point or she may choose to stand. She may recite the traditional Wiccan Charge of the Goddess or she may speak another message.
(Whenever the High Priestess comes out of the trance, the High Priest may cover her with a veil. It may be a good idea to give her some spring water to drink.)
Proceed with the rest of the Moon Circle ritual, including the Invocation of the God, etc.
Main Focus of the Moon Ritual
Coveners will do healings and other magicks, including divinations, at this time.
If the group had planned to light candles under the August full moon around a Mooncake, for example, now would be the appropriate time.
Once the Goddess and God have been called the coveners may participate in a group magick, such as clasping hands and dancing in a circle clockwise, sunwise, deosil to raise the cone of power. As they dance, they should visualize the energy moving, swirling, spiraling up clockwise into a cone of blue white light. Everyone chants a certain word over and over to focus their minds. For a healing magick, it would something like "health" or "strength." For prosperity, it would be something like "abundance." When whoever is directing the cone--usually the High Priestess or High Priest, senses the cone has reached its peak, she or he shouts "Now!" or "Down!" Coveners intone the short vowel "a" or "ahhh" to send the power off. While intoning the "ahhh" sound, everyone grounds the excess energy.
As suggested before a coven may decide to focus on prosperity magicks during a particular Moon Circle.
Coveners may each individually light green candles dressing them with olive oil and rolling them in dried rue. They may instead anoint the green candles with patchouli oil after carving into them some appropriate sigils or runes.
Petitions of symbols and runes drawn on small pieces of papers can be burned on a lit charcoal with offerings of incense to carry one's prayers to the Gods.
An old, old magick suggests burning frankincence on a coal and reciting:
"Approach strong Fortune, with propitious mind
And rich abundance, to my pray'r inclin'd:
Placid and gentile Trivia, mighty nam'd,
Imperial Dian, born of Pluto fam'd;
Mankind's unconquer'd, endless praise is thine,
Sepulch'ral, widely-wand'ring pow'r divine!
In thee, our various mortal life is found,
And some from thee in copious wealth abound;
While others mourn thy hand averse to bless,
In all the bitterness of deep distress.
Be present, Goddess, to thy vot'ry kind,
And give abundance with benignant mind."
Someone else might choose to bless some coins with an Italian charm:
"Moon, Moon, beautiful Moon!
Fairer far than any star;
Moon, O Moon, if it may be,
Bring good fortune unto me!"
"Luna mia, bella Luna!
Piu di una altra stella;
Tu sei sempre bella!
Portatemi la buona fortuna!"
Coveners may make a prosperity potpourri by mixing dried lavender, sage, rosemary, and a pinch of saffron, mixed with few drops of lavender oil. They can bind the potpourri in green squares of cloth and add three dimes to make herbal charms for each of them to take home.
Other magicks appropriate to the full moon include: creating lunar water, consecration of tools and jewelry, knot magick, cord magic, crystalwork, meditation exercises, pathworks, visualization exercises, divination, burning a few laurel leaves to request a victory, fertility magick, and lighting yellow candles to encourage friendships.
There are several perfectly effective and appropriate ways to consecrate tools and jewelry, including touching the item to symbols of the four elements, anointing it with oil, washing it in lunar water, raising an energy sphere between your palms, or sprinkling it with salt water and passing it through the incense smoke. For example, the covener picks up her or his tool or any other item she or he is consecrating. She or he says:
"I bless and consecrate this __________that is may be filled with power and excellence."
She or he sprinkles the tool with salt water and wipes it clean with dry white cotton cloth. S/he adds a pinch of incense to the lit charcoal. White sandalwood is especially good for consecrating items during a full moon, but certainly other incenses can be used too. While passing it through the incense smoke s/he says:
"Aradia and Cernunnos, bless this ______ prepared in your circle. May it serve for good use only."
Each spell or magick must be charged with energy. Then each spell or magick must be "bound." To bind a spell, a covener traces a pentagram, the endless knot, in the air over the physical items that serve as a focus for the spell. The pentagram or pentangle is referred to as the endless knot because it can be drawn on paper without lifting your writing implement. The covener visualizes the knot of the pattern of the star tying the spell closed, while saying:
"By all the power
Of three times three,
Bound around this spell
Shall be
To cause no harm
Nor return ill to me.
As I will,
So mote it be!"
Another binding coveners can instead recite is:
"By all the power of three times three,
As I cast, so mote it be."
A third form of binding is:
"By the might of moon and sun,
This magick be bound,
For the good of all,
Causing no harm,
According to free will,
So must it be!"
Once all magicks have been completed and bound, coveners may enjoy the simple feast also known as cakes and ale or cakes and wine.
The Simple Feast of Cakes and Ale or Cakes and Wine
A goblet, chalice or cup is filled with liquid. Often it is white grape juice or white wine, but it can also be a nice ale, red wine, red grape juice, mead, hard cider, spiced sweet cider, or a number of beverages. [It is usually not some sort of "tea" (herbal infusion) or coffee. Yet very occasionally I have seen spring water used.]
The coveners stand in circle.
The High Priestess holds up the chalice. The High Priest picks up his athame.
The High Priest takes his athame between his palms and holds it above the cup, saying:
"As the athame is to the male..."
The High Priestess responds while holding the cup:
"... so the cup is to the female."
High Priest dips his athame into the cup.
The High Priest and High Priestess say together:
"And together they bring blessedness."
They spill a libation and drink. Coveners spill libations from their own cups, and also drink. If outdoors, libations may be poured upon the ground. If indoors, libations are to be poured into a libation dish or offering bowl.
The High Priestess picks up a plate of cakes. The cakes can be regular sweet cakes or cookies, but more likely they are muffins, biscuits, shortbread, sweet bread muffins, cheese breads, crackers, etc. (There are a number of Wiccan recipes for Crescent Moon Cakes, Esbat Cakes, or Round Mooncakes.)
She lifts up the plate saying:
"Most secret queen of the moon bless this food unto our bodies to bestow health, joy, wealth, strength, love, and peace upon us."
She crumbles a little of a cake as an offering, either into the libation dish (if indoors) or directly onto the ground (if outdoors). She then shares a cake with the High Priest and then takes one herself. The plate is passed clockwise among coveners. Everyone shares cakes.
Another method of blessing the simple feast is either the High Priestess, High Priest, or another covener, picks up the cup and plate of cakes and says:
"All life is from you,
All fruits of the earth
Are fruits of the dance
Of the Goddess and God.
Aradia and Cernunnos,
We thank you for blessings and abundance.
Join with us, Feast with us, Enjoy with us!
Blessed Be."
All coveners repeat: "Blessed be!"
Be sure to remember to take the liquid and cake offered in the libation dish or offering bowl outside to the earth and the faery folk after the circle is erased. If people wish to sit and chat and nibble other food they may now do so, or they may first formally end the Moon Circle, and then sit and chat and nibble and generally socialize.
Thanksgiving and Farewell to Deity
There is a big discussion about whether or not the concept of Wiccans dismissing deities is even polite, or whether Wiccans can dismiss deities. After all the Goddess and God in their many forms are always with us--aren't they? Very, very true. However I might point out we ritually called them to come. If you ritually say "hello and welcome" directly to them oughtn't you also to ritually acknowledge them with a "thank you for coming" when the event is over?
I will add it is poor manners to order the Gods to come and go at your whim. Therefore, always remain respectful and polite to your Lady and Lord, as well as to any other spirits, elementals, Faerie, or other divinities which you invite into your circle.
Seriously, now, I am certain you would be no less polite to any of your invited human guests. Thus, of course, you would offer your divine guests the same courtessies.
Hence this Thanksgiving and Farewell to Deity is a thanksgiving and farewell. We invited the attention of the Lady and Lord and now we are thanking them for having celebrated with us and giving that attention. Remember whatever aspects that were called in the invocations ought to be mentioned or acknowledged.
The High Priestess stands in the "blessing position" or "pentacle position" and says:
"Beautiful Aradia
Radiant Goddess of the moon
Thank you for shining upon our ritual tonight.
We thank you for all our blessings
And peace dwell evermore between us
As our moon circle ends.
Hail and farewell!"
All coveners repeat;
"Hail and farewell!"
The High Priest stands and spreads his arms while saying:
"Cernunnous, Mighty Stag!
Powerful God, Lord of the Wildwood,
We thank you for having celebrated with us tonight,
And as you trod the wild way,
We ask that peace dwell evermore between us.
Hail and farewell!"
All coveners repeat:
"Hail and farewell!"
Another Thanksgiving to Deity can be spoken by the High Priestess and the High Priest together.
"Aradia and Cernunnos,
We thank you
For your presence,
For your Moon Circle,
For moonlight and love,
For change,
For birth, life, and death.
We ask for your blessing
Ere we depart tonight.
Hail and farewell!"
All coveners repeat:
"Hail and farewell!"
Erasing the circle
All coveners face east, with their athames in their hands. An assistant stands near to the front to snuff out each candle in turn. Whoever called particular direction will now bid farewell to that direction.
The covener who called this direction says:
"Guardians of the Watchtowers of the East, spirits of Air;
we do thank you for attending our ritual;
and ere you depart to your lovely realms,
we bid you hail and farewell."
As she or he speaks s/he traces a Pentagram in the air with her/his athame.
The High Priestess, High Priest, and the rest coveners also trace a pentagram with their athames. They repeat:
"Hail and farewell!"
Someone acting as an assistant snuffs the directional candle.
All coveners face the south. The covener who called this direction steps forward and says:
"Guardians of the Watchtowers of the South, spirits of Fire;
we do thank you for attending our ritual;
and ere you depart to your lovely realms,
we bid you hail and farewell."
S/he traces a Pentagram in the air with her/his athame.
All coveners trace a pentagram with their athames. They repeat:
"Hail and farewell!"
The same covener acting as an assistant snuffs the directional candle.
All coveners turn to the west. The covener who called this direction says:
"Guardians of the Watchtowers of the West, spirits of Water;
we do thank you for attending our ritual;
and ere you depart to your lovely realms,
we bid you hail and farewell."
S/he traces a Pentagram in the air with her/his athame. All trace a pentagram. They repeat:
"Hail and farewell!"
The same assistant snuffs the directional candle.
All coveners turn north. The covener who called the last direction says:
"Guardians of the Watchtowers of the North, spirits of Earth;
we do thank you for attending our ritual;
and ere you depart to your lovely realms,
we bid you hail and farewell."
S/he traces a Pentagram in the air with her/his athame. All coveners trace a pentagram with their athames. They repeat:
"Hail and farewell!"
The assistant snuffs the last directional candle.
The High Priest erases the circle by circumnambulating the perimeter of the circle with the God's sword--or athame, walking cane, staff, wand or whatever else was used to cast it.
The High Priest may erase the circle silently, or he may say:
"I erase this Circle of Power. No longer is it a boundary set between the worlds to contain and direct the power within. Turn to return, fade away."
Everyone stands in circle and joins hands. Then all say together joyfully:
"The circle is open,
But unbroken.
Merry meet, and merry part,
And merry meet again!"
This ends the Moon Circle. Blessed Be.
This traditional Wiccan circle is designed for approximately seven or eight people, certainly no more than thirteen.
It is my understanding that the material in this ritual is all public domain. It has been gleaned from years of study and practicing Wicca in numerous circles. I acknowledge these valued elders whose knowledge and teaching--whether learned by me from books, classes, or workshops--relates to this Moon Circle: Doreen Valiente, Janet Farrar, Stewart Farrar, Gavin Bone, Starhawk, Ivo Dominguez, Lady Sheba, Aiden Kelly, Z. Budapest, Scott Cunningham, Ed Fitch, Ray Buckland, Raven Grimasi, Lady G, Vivienne, Caroline, Thoron, probably others I failed to mention, and of course the grand old man of Wicca, Gerald Gardner.
This ritual was scribbled out and badly typed by Myth Woodling and neatly retyped, edited, and formatted by Thoron Woodling in 2006.