Autumn Equinox refers to a time of the year when day and night are equally balanced. The dates vary slightly, falling between Sept 21 and Sept 23. The sun is in the process of crossing the equator and in astrological terms is entering the sign of Libra.
The sun is the focal point of energy (along with the moon) and such; its life force pushes us to discover more about ourselves. This movement into the Libra puts a congenial, cooperative outlook on that time of year, just what was needed by the communities, as they all worked together to complete the harvest.
Harvest Home is an Anglo-Celtic version of the original Mabon, and fell in-between the First (Lugnasadh) and the Third (Samhain) Harvests. Harvests festivals were a very important part of the pre- industrialized culture. It was a time of relief and of rest. Relief that the crops were in and rest to catch their breath before the work of preparing for winter began. This was a time to give thanks.
- Color of the day: Yellow
- Incense of the day: Coriander
Once again the Sun’s path crosses the celestial equator, and the day and the night are now again of equal length. On the Gregorian calendar this is the first day of autumn, but on the modern Celtic calendar it is midautumn.
Autumn Equinox in Welsh Mythology
This holiday is more commonly known by its Welsh name Mabon. Mabon means “divine youth.” It is the name of a mythic hunter hero whose story is told at this time of year. At the beginning of time, Mabon was born to the mother goddess Modron. That we only know his mother and not his father attests to the matriarchal lineage of the early Celts.
The equinox marks the time when Mabon was three nights old and stolen from his crib. For the next three months, the heroes Cai and Bedwyr will search for him and ask all manner of birds and beasts for help. But, according to legend, it is only the salmon who can give them direction. On Yule, the heroes retrieve the divine child by freeing him from a prison in Gloucester.
Like Apollo, Mabon is a hunter with a bow and a musician with a harp. He is a Sun god. Mabon represents the Sun that is waning in strength during this quarter of the year and that will begin to return only after the solstice. The waning of the light is frightening and depressing, and it is necessary for our own sake to use magic at this time to help in the quest for Mabon.
The strongest act of magic that one can do at this time is to participate in the celebrations of the yearly cycle. As one integrates the yearly cycle deep into one’s unconscious, serenity and confidence are gained. This is the peace that comes from knowing and accepting that the light will return when it is time.
Autumn Equinox in Celtic Mythology
In this variation of the legend of the Autumn Equinox, this is the day of the year when the god of light, Lugh, is defeated by the god of darkness, Lugh’s twin and alter-ego, Tanist. The night conquers day.
The tales state that the Equinox is the only day which Lugh is vulnerable and the possibility of his defeat exists. Lugh stands on the balance (Autumn Equinox-Libra) with one foot on the goat (Winter Solstice-Capricorn) and the other on the cauldron (Summer Solstice-Cancer). He is betrayed by Blodeuwedd, the Virgin (Virgo) and transformed into an Eagle (Scorpio).
Two events occur rapidly with Lugh’s defeat. Tanist, having beaten Lugh, now takes over Lugh’s place both as King of our world and lover to the Goddess Tailltiu. Although Tanist now sits on Lugh’s throne, his official induction does not take place for another six weeks at Samhain, the beginning of Winter, when he becomes the Dark King, the Winter Lord, the Lord of Misrule. He mates with Tailltiu, who conceives, and will give birth nine months later (at the Summer Solstice) to her son, another incarnation of Tanist himself, the Dark Child.
Lugh’s sacrifice represents not only the sun’s dying power, but also the cycle of rebirth, his energy remaining within the corn we have since harvested. A incarnate (of Lugh) corn spirit was thought to specifically reside within the last stalk (or stock), which was traditionally dressed in fine clothes and decorations, or woven into a wicker man-shaped form. This symbolic decoration was then harvested and carried from the field to be burned with rejoicing for the spirits release and Lugh’s upcoming rebirth.
The Autumn Equinox in Greek Mythology
In Greek mythology, Autumn begins as Persephone returns to the Underworld to live with Hades, her husband.
In short, the myth says that Demeter’s daughter, Kore, had taken a day to pick flowers in a meadow when the Earth opened up, and Hades pulled the girl into the Underworld to become his bride. Kore’s name became Persephone when she married Hades.
For nine straight days, Demeter searched for Kore, with no success. In misery and despiration, Demeter questioned Helios, the Sun God, who informed her that her brother, Zeus, had given the girl to Hades. Furious, Demeter left Olympus to roam the Earth disguised as an old woman, ending up settled in her temple at Eleusis.
Soon after, she cursed the Earth so it would yield no crops. Zues sent her a frantic message inquiring as to why she had prevented growth on the planet. She replied that there would be no regeneration of vegetation on the Earth until her daughter, Kore, was safely returned.
Zeus immediately dispatched Hermes into the Underworld to retrieve the girl. Hades, not wanting to relinquish his bride permanently, convinced Persephone to eat some pomegranate seeds before she returned to her mother, Demeter. Demeter was yet again distraught when she learned of this trickery! Finally, Zeus declared that Kore-Persephone would live with her mother during one half of the year and return to her husband, Hades, during the other half. In thanks, Demeter lifted the curse on the Earth, creating Spring. Every year hence, during her time of greatest sorrow, Demeter renews the curse, as her daughter returns to Hades and the Underworld.
Light gold-colored candles on your altar and wear oak leaves in your hair to honor the Greek god Zeus, who is traditionally honored on June 12.
The Olympic Games were originally held in honor of Zeus, the king of the Greek gods, and a sacrifice of 100 oxen was made to the god on the middle day of the festival. According to legend, the altar of Zeus stood on a spot struck by a thunderbolt, which had been hurled by the god from his throne high atop Mount Olympus, where the gods assembled.
These Games were held every four years. This four-year period acquired the name “Olympiad”, and was used as a date system: time was counted in Olympiads, rather than years.
Athletes prayed to the gods for victory, and made gifts of animals, produce, or small cakes, in thanks for their successes.
Over time, the Games flourished, and Olympia became a central site for the worship of Zeus. Individuals and communities donated buildings, statues, altars and other dedications to the god. The most spectacular sight at Olympia was the gold and ivory cult statue of Zeus enthroned, which was made by the sculptor Pheidias and placed inside the temple.
The statue was one of the Seven Wonders of the Ancient World, and stood over 42 feet high. A spiral staircase took visitors to an upper floor of the temple, for a better view of the statue.
People who were not Greek could not compete in the Games, but Greek athletes traveled hundreds of miles, from colonies of the Greek city-states. These colonies were as far away as modern-day Spain, Italy, Libya, Egypt, Ukraine, and Turkey.
After the 2nd century A.D., the Roman empire brought even more competitors to the Olympic Games, but regional differences always gave the Olympics an international flavor.
Thargelia (Greek Θαργήλια) was one of the chief Athenian festivals in honour of the Delian Apollo and Artemis, held on their birthdays, the 6th and 7th of the month Thargelion (about May 24 and May 25).
Essentially an agricultural festival, the Thargelia included a purifying and expiatory ceremony. While the people offered the first-fruits of the earth to the god in token of thankfulness, it was at the same time necessary to propitiate him, lest he might ruin the harvest by excessive heat, possibly accompanied by pestilence. The purificatory preceded the thanksgiving service.
The most important ritual was the following. Two men, the ugliest that could be found (the Pharmakoi) were chosen to die, one for the men, the other (according to some, a woman) for the women. Acting as scapegoats for community guilt, they were draped in figs and led through the city. before being cast out.
Hipponax of Kolophon claims that on the day of the sacrifice they were led round with strings of figs on their necks, and whipped on the genitals with rods of figwood and squills. When they reached the place of sacrifice on the shore, they were stoned to death, their bodies burnt, and the ashes thrown into the sea (or over the land, to act as a fertilizing influence). However, it is unclear how accurate Hipponax’s sixth-century, poetical account of the ceremony is, and there is much scholarly debate as to its reliability.
On the first day of the festival, a sheep was sacrificed to Demeter Chloe on the Acropolis, and perhaps a swine to the Fates, but it is generally agreed that an actual human sacrifice took place on this occasion, replaced in later times by a milder form of expiation. Thus at Leucas a criminal was annually thrown from a rock into the sea as a scapegoat: but his fall was checked by live birds and feathers attached to his person, and men watched below in small boats, who caught him and escorted him beyond the boundary of the city. Similarly, at Massilia, on the occasion of some heavy calamity (plague or famine), one of the poorest inhabitants volunteered as a scapegoat. For a year he was fed up at the public expense, then clothed in sacred garments, led through the city amidst execrations, and cast out beyond the boundaries.
After having rid the city of any ill influences on the first day of the festival, the second day begins with a joyous attitude. It follows the basic structure of any other Hellenic festival. First, there was a procession, which included children who carried the eiresione, an olive branch decorated with woolen fillets, bread, fruits, small flasks of honey, and some with oil. The children would sing the following while carrying this:
“The Eiresione brings figs and fat bread,
honey in pots, and oil to rub down,
a cup of strong wine so you go drunk to bed.”
As they moved through the city, they would collect offerings along the way. Once arriving at the temple, the offering of the first fruits of the grain harvest would begin. From the surviving texts we learn that the offering was of two types: a boiled stew of grains and seasonal vegetables, or the loaf of grain bread called the thargelos. It is from the name of the loaf that the festival takes its name. This loaf was also called eueteria, meaning “good year.”
There would also be libations, hymns, much feasting and other activities during the celebration. Singing competitions were especially popular, in which 50 men from the 10 tribes of Athens participated. All of these were done in honor of Apollo, god of purification.
For a more modern approach, we have this idea:
- Themes: Cleansing; Offering; Forgiveness; Magic
- Symbols: Ritual Tools
- Presiding Goddess: As the Greek goddess who created all sacred rituals and ceremonies, Hosia oversees this rite and directs your magical energy toward successful manifestation.
To do Today:
Follow Greek tradition and leave Hosia an offering of fruit, bread, or wheat to encourage her assistance. Next consider creating a personal ritual for cleansing or forgiveness. Hosia will guide your hand in choosing words and actions suited to the working. Alternatively, take out your ritual tools and ask for hosia’s blessing on them saying:
Hosia, these are the tools of my hand, heart, and spirit.
They symbolize the elements and the corners of creation.
Today I ask that you empower them for working magic,
and regulate their use for the greatest good.
May they always direct my energy in perfect love and trust.
So be it.
In ancient Greece, a scapegoat (often a criminal) was often identified to bear the sins for an entire community, then either sacrificed or banished into the wilderness. A way to adapt this practice is by designing an image of something you need to banish, then “driving it away” by putting it in the car and leaving it in a remote spot. As you turn away, ask the goddess Hosia to witness the rite and to empower your efforts for positive change.
According to some pagan calendars, May 14 is listed as the Birthday of Apollo. However, according to the mythology, Apollo was born on the seventh day of the month Thargelion. Wikipedia goes on to say that this was according to Delian tradition, and that according to Delphian tradition, it was the seventh day of the month of Bysios. The seventh and twentieth, the days of the new and full moon, were also held sacred to him.
If the exact date is important you you, I’d suggest you take a look at the Wikipedia article on the Attic Calendar which gives the names of the months and their approximate times in the year. For the purposes of simplicity, I would suggest that the 7th day following either the New or Full Moon in May (May 17 in 2017) would fit the criteria and make for a fine day to celebrate the birth of the God of Light Apollo.
Who is Apollo? Here’s a brief profile:
Apollo is the son of Zeus and Leto. His twin sister is Artemis. He is the god of music, playing a golden lyre. The Archer, far shooting with a silver bow. The god of healing who taught man medicine. The god of light. The god of truth, who can not speak a lie.
One of Apollo’s more important daily tasks is to harness his chariot with four horses an drive the Sun across the sky. He is famous for his oracle at Delphi. People traveled to it from all over the Greek world to divine the future. His tree was the laurel. The crow his bird. The dolphin his animal.
From May 19-28 is the time of the Greek festival of Kallyntaria and Plynteria, a time that is also known as a time for “spring cleaning”. Most of us have already started our spring cleaning in various forms, but this particular time of the Sacred Year is dedicated to spiritual cleaning – the cleaning and nurturance of the sacred places.
The Greeks were good at that, and they called this festival Kallyntaria and Plynteria, by which they meant making a special effort to clean the sacred statues of the goddess and god. With all that incense burning and dust gathering, the sacred images get pretty dirty, and you had to take them to be washed in the nearest rivers or lakes, submerging them and letting them reunite with the life-giving waters. Afterward, the women dressed the goddess in her jewels, with much ceremony, and paraded her proudly back to her home in the temple. No singing or fun was allowed during this procedures. These festivals were solomnized because it was work, not play.
The same principle applies to us today. Let’s get those brooms out, and wash the house from top to bottom, really giving it an old fashioned purification. What could be more natural than to transform the old custom of spring cleaning into a religious devotion!
For modern Pagans/Wiccans, now is the time to strip down all the old decorations and adornments of your alter or personal magic space and to do some spring cleaning. If your alter has statues or images of the particular God or Goddess (or both) take them to a local river or stream (if you live near one) and bath the statues in the rushing water. If you are no where near a river, you can use either spring water from bottles, or rushing water from your sink.
If your statues and tools are not made of material safe enough for getting wet, then pass them over pine, frankincense, myrrh, or sandalwood incense. You can also use both water and incense to cleanse your magical wares if you feel it necessary. Clean the dust and and clutter your alter may have accumulated in past celebrations. If you still have Beltane items on your alter, now is the time to remove them and gently store them away for next year.
Celebrate this time of cleaning by partaking of refreshing drinks such as fruit juices like lemonade or limeade. Foods can be on the spicy side, incorporating garlic, onion, and spicy peppers for both purifying and cleansing. Don’t forget to offer some to the Gods :).
March 23 is the fifth day of the Quinquatria. A five day Roman festival to honor Minerva which coincides with the five day Ancient Greek festival to honor Athena – her Greek counterpart. Here is a ritual designed for group participation. It can, however, be modified for the solitary practitioner.
- Colors: Blue and brown
- Elements: Air and earth
- Altar: Upon a brown cloth light five blue candles, incense, and many tools of the crafter.
- Offerings: Make something.
- Daily Meal: Let those whose craft is cooking or baking make what they will as an offering.
Quinquatria Invocation III
Bones and clay of earth,
Flesh of trees and vines,
Thread from plant and animal,
Metal drawn from the ground
And forged in fire,
Our hands are midwives
To these unformed substances,
Given to us by the grace of the Mother,
As She gifts all her children.
We birth creations of beauty
That bring a smile to the eye,
We birth creations of usefulness
Made to be seized and worked day after day,
Fitting easily into the hand
That uses them unthinkingly.
Oh, ye many gods of the sacred touch,
Grant us the power to make manifest
With these our own humble hands.
(All approach the altar and select a tool, and speak their intentions towards it. Tools are then taken outside and laid on the Earth, and the Tool Blessing is said over them. Then, for the rest of the day, craftwork will be done, or things made or repaired.)
Tool Blessing (to be spoken or chanted or sung):
Father Labor, Mother Survival,
All brown gods of work and sweat;
Strong of arm, feet on Earth,
Bless this tool in Earth I set;
Sharp and keen, firm and fine,
Never break and never bend;
Be my strength, aid my skill,
Fill my hand and be my friend.
Found in: Pagan Book of Hours
In Ancient Roman religious tradition, The Hilaria (Greek: ἱλάρια; Latin: hilaris, “hilarious”) were festivals celebrated on the vernal equinox to honor Cybele, the mother of the Gods. The Romans took this feast originally from the Greeks, who called it ΑΝΑΒΑΣΙΣ, (Ascensus)
The day of its celebration was the first after the vernal equinox, or the first day of the year which was longer than the night (usually March 22) . The winter with its gloom had died, and the first day of a better season was spent in rejoicings.
The manner of its celebration during the time of the republic is unknown, except that Valerius Maximus mentions games in honor of the mother of the gods. Respecting its celebration at the time of the empire, we learn from Herodian that, among other things, there was a solemn procession, in which the statue of the goddess was carried, and before this statue were carried the most costly specimens of plate and works of art belonging either to wealthy Romans or to the emperors themselves.
All kinds of games and amusements were allowed on this day; masquerades were the most prominent among them, and everyone might, in his disguise, imitate whomsoever he liked, and even magistrates.
Here is a nice ritual to honor Cybele on her day from the Pagan Book of Hours:
- Color: Golden
- Element: Fire
- Altar: Upon a golden cloth set five gold candles, a chalice of wine, the figure of a lioness, and a crown resembling a turreted city.
- Offerings: Lions, herbs, wild game, music.
- Daily Meal: Game birds, such as turkey, goose, pheasant, or quail. Moretum – here’s recipe: Ancient Roman Garlic Pesto.
Great Lady of the City
Protector of Civilization
Inspirer of music in the city streets
And in the high houses,
Queen upon your throne,
Guard the lands of stone and metal
Where the feet of thousands tread.
Great Lady of the Wilderness
Protector of the Wild Things
Inspirer of music in lonely places
And in the deep metro’ons,
Lioness who hunts your prey,
Guard the beleaguered lands of untouched Nature
Where few feet tread
Save for the children of Earth whose steps belong there.
You who understand both worlds,
Do not let us forget
That both are valued in your eyes
That both hold promise and treasure
And that we must learn to live in both
If we are to survive.
(Beat drum and clash cymbals during chanting.)
Magna Mater Cybele Cybele
An ancient Greek custom of honoring Artemis’s birthday with a Full Moon cake is still seen today in our birthday cakes. The Greeks even put lighted candles on the Moon cake.
To honor the birthday of the goddess Artemis, bake or buy a small cake or cupcake. In Moon Magick, D J Conway recommends this ritual be performed on the night of the March crescent – it feels more appropriate to me to do the ritual on the night before or the night of her actual day.
Dress in nice clothes as if you were entertaining a friend. Cover your altar or spiritual place with a nice cloth. Put the cake with a small candle on it in the middle of the altar. Set pictures or statues of animals around it for decoration. Artemis loves cats of all kinds, deer, and all wild animals. Set a glass of juice or wine next to the cake.
Take a sip of juice and light the candle. Sing “Happy Birthday” to the goddess if you wish – or simply and sincerely wish her a happy birthday. Then say:
Lady of Wild Things, Moon Huntress,
Mistress of magick and enchantment,
I chant your lovely name for protection.
Artemis! Artemis! Artemis!
I whisper your praises to the Full Moon.
Cradle my restless, worn spirit
In the secret places of your deep woodlands.
Renew my life, swift Artemis.
Cut yourself a piece of the cake and eat it. Drink the juice. Tell the goddess why you need protection. When you are finished, thank her for the help that will come. Put the remainder of the cake outside as a feast for the birds and animals.
Note: I think it’s nice to simply honor the gods without necessarily asking for anything in return. A powerful blessing could be as simple as a recitation of her names and titles. For example:
Hail Mistress of the Animals
My heart opens to the Moon Huntress
Blessings to She of the Wild
Love to the Most Beautiful
Praise to the Lady of Many Shrines and Many Cities
I Worship the Lady of the Wild Mountains
Adoration to the Opener of the Womb
Gratitude to the Mistress of Magic and Enchantment
Artemis! Artemis! Artemis!
For maximum effect – repeat each line three times.
Another note: This ritual can be tweaked for use for any god or goddess on his/her day. Simply find an appropriate invocation – or rewrite the one above to fit, and decorate the altar with whatever might please your chosen deity.
Sources: This post was put together by Shirley Twofeathers for Gypsy Magic, and was moved to its new home here at shirleytwofeathers.com you may repost and share without karmic repercussions only if you give me credit and a link back to this website. Blessed be.
When Egypt became part of the Roman Empire, Greek merchants brought the worship of Isis from Alexandria to Rome and invoked Her as inventor of the sail, patron of navigation, and ruler of the waves.
Possibly the most well known Isiac festival of the Roman world was the Navigium Isidis, celebrated on the 5th of March. As part of the festivities, a a festive carnival procession was performed in honor of Isis, and the Vessel of Isis, laden with offerings of precious spices and milk libations, is launched.
Here is a colorful and detailed eye-witness account of the procession and the ceremony:
Soon the sun of gold arose and sent the clouds of thick night flying; and lo, a crowd of people replenished the streets, filing in triumphal religious procession. It seemed to me that the whole world, independent of my own high spirits, was happy. The dusky clouds were routed; and the heavens shone with clear sheer splendor of their native light.
Presently the vanguard of the grand procession came in view. It was composed of a number of people in fancy dress of their own choosing; a man wearing a soldier’s sword-belt; another dressed as a huntsman, a thick cloak caught up to his waist with hunting knife and javelin; another who wore gilt sandals, a wig, a silk dress and expensive jewelry and pretended to be a woman.
Then a man with heavy boots, shield, helmet and sword, looking as though he had walked straight out of the gladiators’ school; a pretended magistrate with purple robe and rods of office; a philosopher with cloak, staff, clogs and billy-goat beard; a bird catcher, carrying lime and a long reed; a fisherman with another long reed and a fish hook.
Oh, yes, and a tame she-bear, dressed like a woman, carried in a sedan chair; and an ape in a straw hat and a saffron-coloured Phrygian cloak with a gold cup grasped in its paws – a caricature of Jupiter’s beautiful cup-bearer Ganymede.
Finally an ass with wings glued to its shoulders and a doddering old man seated on its rump; you would have laughed like anything at that pair, supposed to be Pegasus and Bellerophon. These fancy-dress comedians kept running in and out of the crowd, and behind them came the procession proper.
At the head walked women crowned with flowers, who pulled more flowers out of the folds of their beautiful white dresses and scattered them along the road; their joy in the Saviouress appeared in every gesture.
Next came women with polished mirrors tied to the backs of their heads, which gave all who followed them the illusion of coming to meet the Goddess, rather than marching before her.
Next, a party of women with ivory combs in their hands who made a pantomime of combing the Goddess’s royal hair, and another party with bottles of perfume who sprinkled the road with balsam and other precious perfumes; and behind these a mixed company of women and men who addressed the Goddess as “Daughter of the Stars” and propitiated her by carrying every sort of light – lamps, torches, wax-candles and so forth.
Next came musicians with pipes and flutes, followed by a party of carefully chosen choir-boys singing a hymn in which an inspired poet had explained the origin of the procession.
The temple pipers of the great god Serapis were there too, playing their religious anthem on pipes with slanting mouth-pieces and tubes curving around their right ears; also a number of beadles and whiffers crying: “Make way there, way for the Goddess!”
Then followed a great crowd of the Goddess’s initiates, men and women of all classes and every age, their pure white linen clothes shining brightly. The women wore their hair tied up in glossy coils under gauze head-dresses; the men’s heads were completely shaven, representing the Goddess’s bright earthly stars, and they carried rattles of brass, silver and even gold, which kept up a shrill and ceaseless tinkling.
The leading priests, also clothed in white linen drawn tight across their breasts and hanging down to their feet, carried the oracular emblems of the deity. The High Priest held a bright lamp, which was not at all like the lamps we use at night banquets; it was a golden boat-shaped affair with a tall tongue of flame mounting from a hole in the centre.
The second priest held an auxiliaria, or sacrificial pot, in each of his hands – the name refers to the Goddess’s providence in helping her devotees. The third priest carried a miniature palm-tree with gold leaves, also the serpent wand of Mercury. The fourth carried the model of a left hand with the fingers stretched out, which is an emblem of justice because the left hand, with its natural slowness and lack of any craft or subtlety, seems more impartial than the right. He also held a golden vessel, rounded in the shape of a woman’s breast, from the nipple of which a thin stream of milk fell to the ground. The fifth carried a winnowing fan woven with golden rods, not osiers. Then came a man, not one of the five, carrying a wine-jar.
Next in the procession followed those deities that deigned to walk on human feet. Here was the frightening messenger of the gods of Heaven, and of the gods of the dead: Anubis with a face black on one side, golden on the other, walking erect and holding his herald’s wand in one hand, and in the other a green palm branch. Behind, danced a man carrying on his shoulders, seated upright, the statue of a cow, representing the Goddess as the fruitful Mother of us all.
Then along came a priest with a box containing the secret implements of her wonderful cult. Another fortunate priest had an ancient emblem of her godhead hidden in the lap of his robe; this was not make in the shape of any beast, wild or tame, or any bird or human being, but the exquisite beauty of its workmanship no less than the originality of its design called for admiration and awe.
It was a symbol of the sublime and ineffable mysteries of the Goddess, which are never to be divulged a small vessel of burnished gold, upon which Egyptian hieroglyphics were thickly crowded with a rounded bottom, a long spout, and a generously curving handle along which sprawled an asp, raising his head and displaying its scaly, wrinkled, puffed-out throat…
Meanwhile the pageant moved slowly on and we approached the sea shore… There the divine emblems were arranged in due order and there with solemn prayers the chaste lipped priest consecrated and dedicated to the Goddess a beautifully built ship, with Egyptian hieroglyphics painted over the entire hull; but first he carefully purified it with a lighted torch, an egg and sulphur. The sail was shining white linen, inscribed in large letters with the prayer for the Goddess’s protection of shipping during the new sailing season.
The long fir mast with its shining head was now stepped, and we admired the gilded prow shaped like the neck of Isis’s sacred goose, and the long, highly-polished keel cut from a solid trunk of citrus-wood. Then all present, both priesthood and laity, began zealously stowing aboard winnowing-fans heaped with aromatics and other votive offerings and poured an abundant stream of milk into the sea as a libation.
When the ship was loaded with generous gifts and prayers for good fortune, they cut the anchor cables and she slipped across the bay with a serene breeze behind her that seemed to have sprung up for her sake alone. When she stood so far out to sea that we could no longer keep her in view, the priests took up the sacred emblems again and started happily back towards the temple, in the same orderly procession as before.
On our arrival the High Priest and the priests who carried the oracular emblems were admitted into the Goddess’s sanctuary with other initiates and restored them to their proper places. Then one of them, known as the Doctor of Divinity, presided at the gate of the sanctuary over a meeting of the Shrine-bearers, as the highest order of the priests of Isis are called. He went up into a high pulpit with a book and read out a Latin blessing upon “our liege lord, the Emperor, and upon the Senate, and upon the Order of Knights, and upon the Commons of Rome, and upon all sailors and all ships who owe obedience to the aforesaid powers.”
Then he uttered the traditional Greek formula, “Ploeaphesia”, meaning that vessels were now permitted to sail, to which the people responded with a great cheer and dispersed happily to their homes, taking all kinds of decorations with them; such as olive boughs, scent shrubs and garlands of flowers, but first kissing the feet of a silver statue of the Goddess that stood on the temple steps.
From: The Golden Ass
March 4th was the Greek festival of the Anthesteria, which was a celebration of flowers and dedicated to Flora. To celebrate this Spring festival of flowers, buy fresh flowers for your home. If you have house plants, repot and fertilize them. Burn a flowery incense, such as jasmine, rose or honeysuckle. Wear pastel colors to represent the delicate shades of the new Spring blossoms. Place a pretty bowl of fresh water on your altar and float a light flower in it.
When the moon is up, go to your altar and light a white candle. Sit in the darkness with only the candlelight. Look at the floating flower and think about the wonderful powers of Nature that bring the flowers back year after year. Contemplate the way this power touches your own life.
Feel your “roots” sinking deep down into the Earth, from which you can draw sustaining energy. Feel the energy being fed back to you. Now, reach your arms upward toward the Moon. Feel its energies adding to those of the Earth. Let these energies swirl around and through you, cleansing, healing, balancing. To break the flow, place both hands on the floor. Let the energies sink back into the Earth.
From: Moon Magick