Requirement
#1: Key concepts
1.
Describe
three differences between personal or domestic rituals and small-group rituals.
(Minimum 150 words)
In
order be able to perform effective rituals, it is important to be able to
understand the differences between personal rituals and small group
rituals. Bonewits identifies the
differences in three categories: knowledge, affection, and group identity (Bonewits 57) . Knowledge is the amount of understanding the
participants have about the ritual and the other people involved. In a personal
practice, having a strong knowledge of the subject and ritual format can help
create a positive ritual experience, and you can expect that the participants
are reasonably familiar with it.
However, in a small group practice, it is very likely that you have new
attendees or people who are not as familiar with the ritual format so including
explanations or a ritual explanation can be beneficial.
Affection
examines the emotional connection that ritual participants have with each
other. In a personal or domestic ritual, it is quite probable that the
participants are all emotionally attached to each other and have strong
emotions for one another. However, in a
small group practice there will be varying relationship dynamics to
incorporate. Some people may be very close,
while other participants may not know anyone else in the ritual.
Group
identity is the third area that can be quite different between small group
practices and private or domestic rites.
Having a group identity allows the group to focus their intention and
purpose of the ritual more effectively than clashing individual identities
may. For example, my grove is made up of
many pantheons, including Norse, Greek, Celtic, and Anglo-Saxon. This diversity could easily make doing group
worship a challenge, but instead we work together to explore new pantheons within
our rituals, and as a group we are able to focus our energies and experience
new things together.
2.
Explain
the importance of a shared worldview or cosmology within group ritual, and what
can be done to help foster that shared cosmology. (Minimum 200 words)
A
shared worldview within a group ritual can be quite beneficial because the more
closely someone can connect to the cosmology of a ritual, the more they will
get out of the ritual experience.
Additionally, the better the participants know each other and accept
similar “intellectual, artistic, psychological, social, and spiritual
worldviews” the more effectively they will be able to work together, build
energy, and create a group mind (Bonewits 59) . Having a shared worldview is also important
because ADF Druidry doesn’t follow an orthodox path, but instead utilizes
orthopraxy, or a shared practice, with a common worldview and liturgical
outline to build a connection between members.
There
are a couple things that can be done to help those people who do not share a
common worldview, or may not know the worldview that the group works
within. The first, and easiest to
accomplish, is a pre-ritual briefing.
This can be used to give an explanation of the cosmology of the ritual,
as well as any features of the rite that may be different than what the
participants may be used to. Giving an
explanation before the ritual can help make people feel more comfortable within
the ritual, and allows them to have a better understanding of what to
expect. Additionally, it is important
for the liturgist who is writing the ritual to consider who will be attending
the event when they begin putting it together.
If the participants are all familiar with the ritual format and typical
cosmology then explanations are probably less necessary. However, if there are many new attendees or
people who are inexperienced with the ritual format then additional
explanations may be necessary. For
example, the discussions if you are performing a ritual with your grove are
going to be very different than it would be if you were performing a ritual at
a Pan-Pagan event, such as a Pagan Pride Day, or at a non-Pagan event such as a
Celtic festival. Being aware of the
participants and having the appropriate conversations with them will help make
the ritual more effective and enjoyable for everyone involved.
3.
Explain
how you can incorporate words, motion, dance, posture, music, and gesture in a
public, small group ritual. How is including each one in small group ritual
different from how they are included in individual or domestic ritual? (Minimum
50 words per item, and minimum 150 additional words for comparison)
Praying through Words
Praying
through words is the type of prayer that most people are familiar with. Within a small group ritual, invocations,
praise offerings, and ritual workings are spoken aloud. The inflection in your
voice can help convey meaning, explaining the sorrow of Demeter as her daughter
moves into the realm of the dead during fall, or the joy of the bright warm sun
at Midsummer. Words are the easiest way
for us to communicate with each other, so it is a very beneficial method of
prayer in small group ritual (Serith, A Book of Pagan Prayer 17) .
Praying through Motion
Prayer
through motion shows how moving from one position to another can strengthen the
meaning of your words and give them energy.
During our grove rituals, we often kneel to greet the Earth Mother and
welcome her to our rituals. It shows our
appreciation for her, and also allows us to make a more physical connection
with the earth as we speak words to welcome her into our sacred space and ask
her to uphold our rite (Serith, A Book of Pagan Prayer 23) .
Praying through Dance
This
fall I was able to attend a workshop on community building through dance. The idea is that by having a simple dance you
help to build energy, while also helping people to learn to trust the actions
of the other participants and appreciate their presence. Dancing is a great way to show emotion, and
it could be used effectively to pray for some people (Serith, A Book of Pagan Prayer 24) .
Praying through Posture
Within
small group ritual, I see several different methods of prayer through
posture. Many members of our grove use a
posture similar to the “orans” position discussed by Serith where you stand
with your arms are parallel to the ground and your hands open with palms
forward during the blessings of the waters of life (Serith, A Book of Pagan Prayer 21) . When we
hallow and affirm the waters of life, we hold the pitcher well above our heads
to show that we lifting the waters toward the Kindreds to receive their
blessings.
Praying through Music
Praying
through music is a beautiful practice, and we have recently started to
incorporate it into our small public rituals.
By sharing the gift of music with the Kindreds or with those people
around you, you are giving a very personal part of yourself as an
offering. The act of drumming can help
to build energy and enthusiasm in a ritual.
Singing a song can focus the intention of all the participants, while
also helping them to feel more actively involved if they know the words. Music can be an incredible way to build
connections with other people, as well as the Kindreds (Serith, A Book of Pagan Prayer 26) .
Praying through Gestures
The
intention of gestures in my practice is to help strengthen and reinforce the
words that are being spoken. The most intentional gestures we use are when opening
and closing the gates. When opening the gates, the participants hold their
hands together, and then pull them apart, like we’re opening curtains, to show
the gates opening. We then hold our arms
open wide, and bring our hands together to simulate the closing of the
gates. These gestures help the group add
their energy to the work, while also helping them to visualize what is
happening during that portion of the ritual (Serith, A Book of Pagan Prayer) .
Comparison
While
the different methods of prayer can be utilized in both private and public
rituals, they are slightly different in each in stance. Prayer through words is effective in both
types of ritual, however, while volume, enunciation, and other speech practices
aren’t explicitly important in private working, in a small group ritual they
become very important. If the other
members of the group cannot understand or hear what you are saying, the prayer
is lost for them and loses some of its effectiveness for the group.
Motion
can be choreographed into any ritual.
However, it can be a bit of a challenge when there are several new
participants or if you’re trying to do complicated motion with people who
aren’t familiar with the it. I think
that the biggest difference between motion in private and public ritual is the
amount of explanation and time that is required for it to be accomplished. I feel that dance is the same way. While you can dance in both private and small
group practices, a group of people dancing can be quite chaotic if it isn’t
somewhat controlled and organized, and well communicated.
Posture
is one area of private and public ritual that I think works quite easily. When a ritual leader, and those familiar with
the ritual perform a specific action, such as kneeling during the Earth Mother
invocation, other participants are often able to follow as well, since it is a
simple movement into a specific posture.
Music
is much more challenging to incorporate effectively into group ritual. While an individual singing a song works,
getting a group to sing a new song requires practice, and can be quite awkward
initially. However, when implemented successfully, it can be a beautiful shared
experience that allows the group to bond and build energy together.
Finally,
we come to gestures. Gestures can be
quite helpful in small groups as symbols to the participants for specific
actions. We make a simple gesture when
we want the participants to give a response, and it has been easily picked up
on by those in our small group. However,
too many gestures can be distracting and frustrating to those not familiar with
the ritual, while in private practices they may go completely unnoticed.
4. Explain the strengths and weaknesses of
marked and unmarked speech in prayer. Explain how each type of speech manifests
in your personal practice, and provide a description of your performance of a
prayer for each type of speech in public ritual, including the text of the
prayers. (Minimum 200 words)
Both
marked and unmarked speaking styles can be useful within prayer. This type of
speech is friendly and uses our normal speech patterns and words we use in our
everyday life (Serith, A Pagan Ritual Prayer Book 2) . This type of speech is best used with those
beings that you are most familiar and comfortable with, or with those that you
have built a good relationship with.
Serith gives examples of hearth deities, or ancestors you know well. For me, I often use this type of prayer to
talk with Athena and Hestia, which are the deities that I am most familiar
with, when I am thanking them for being part of my life, or sharing my thoughts
or feelings with them. I also use it
regularly to discuss my life with my ancestors. Most recently, this type of
speech was used throughout my grove’s Samhain ritual where all participants had
the opportunity to honor their ancestors with prayers, stories, and
offerings. I stood in the middle of the
group and essentially told the story of my friend in a very conversational
manner. This is the prayer I used for
this ritual:
Today, I’m here to honor Dale
Bacon, my friend, and mentor. Dale, you
were such an incredible inspiration in my life.
You were my consistent guide, helping me to find my own path, answering
my questions, helping me to find myself when I felt lost, and so much more. Our dream was always to create a Grove, and
even though you’re gone, our dream has lived on. Prairie Shadow is named in your honor, and we
remember you each time we speak the name.
Thank you, Dale, for everything you’ve given me. Your stories will live on.
Marked
speech is any sort of speech that is not that a normal conversational speech
pattern. This type of speech is typically
more formal and includes both “newscaster’s speech” and poetry (Serith, A Pagan Ritual Prayer Book 3) . Marked speech gives a bit of formality to the
prayers and makes them feel more extravagant than a typical conversation. In my practice, these prayers most often
take the form of poems. During ritual, most of my formal invocations and
prayers take the form of marked speech.
The words are often more melodic than typical speech, and feel much more
like a performance than a conversation. The
prayer below is one that I wrote to Hestia for a ritual that was performed at
the To the Stars Retreat.
Light Hearth Candle
This flame is lit to build this community and
welcome Hestia to this rite. Hestia, glorious goddess of the hearth, you who
the Greeks honor both first and last, you who embody both home and harmonious
community, guide us with your warmth.
With your name, we ignite the hearth flame. Come forth and dwell in this space.
Make offering of
mead to Hestia
Hestia, goddess of the
living flame, you who keep the hearth ablaze and inspire us with your light,
through you may our hearts be warmed.
Through you, may our homes be bright.
By worshipping at your hearth, may our community be strong and
unified. Hestia, munificent goddess,
come forth and encounter this rite.
Make offering of
mead to Hestia
Welcome Hestia!
5. Explain why it is important to include
physical offerings in ritual. (Minimum 150 words)
We
give offerings to the Kindreds as a way of building hospitality based
relationship with them. By giving them
something that we consider valuable or important, we invite them to become a
part of our lives. We are acting as the
host, inviting them into our space and giving them gifts for their presence
there. Additionally, Serith tells us
that there is “no sharp line to be drawn between the material and the
spiritual” so by giving physical gifts, we are reminded that material objects
can also be sacred (Serith, A Book of Pagan Prayer 8) . It also holds us more accountable and makes
the practice seem more genuine. Serith
believes that anyone can say the words and perform the rituals, but by giving
something physically to the Kindreds, something that holds value to us, it
shows their importance and significance in our lives. Giving physical offerings
also makes the intent a lot more clear to a small group practice, giving a
physical manifestation of the gifts we are giving to the Kindreds, and makes
the physical connection of the blessings we receive in return a lot easier to
comprehend.
Requirement #2: Documenting domestic
and small-group ritual practice:
1.
Keep
and submit for review a journal covering a period of not less than six months
and not more than a year that documents your active participation as a
celebrant at six or more group rituals, including three observances of seasonal
festivals. The text of individual prayers written by you should be provided as
frequently as possible. Include an essay for each rite that involves the
analysis and commentary on the ritual's structure, as well as a critical review
of the performance of that rite.
2/7/15
- Prairie Shadow Protogrove -- A Roman Februalia Imbolc Rite
Prairie Shadow Protogrove is the local ADF group that I am affiliated
with. We hold public rituals for each of
the high days. We have a Pan
Indo-European focus, which means that we rotate our celebrations through
different Indo-European hearth cultures for our events. For Imbolc, we decided to try something
new. We did a Roman Februalia ritual of
purification instead of doing the traditional Brighid Imbolc rite. Overall, this ritual was very well received,
and it was a lot of fun to put together.
We used the ritual that I had submitted as my group Core Order of Ritual
in my Clergy Portfolio, so I was quite happy to see it actually put to use.
In this ritual we called upon Februus and Vesta, and focused on
purification for the spring. It was a
very cleansing ritual, and I think everyone enjoyed the experience
overall. We also inducted our final
officer, so that was a fantastic experience.
Our Omens also seem to express a positive response to the ritual.
Ianus
Pater, opener of doors,
Guardian
of every household,
You
embody beginnings and endings
And
guide us through the gates.
Through
your door, let our words reach the Kindreds .
Come
forth and dwell in this space.
Through
you, may our hearts be open.
Through
you, may our homes be safe.
Through
you, may all who join be welcomed.
And
through you may our words travel past the portals.
Ianus
Pater, magnificent God
Come
forth and encounter this rite.
2/15/15
– Nebraska Pagan Alliance – Imbolc Ritual to Brighid
Tonight I participated in a traditional
Gaelic ritual to Brighid in honor of Imbolc with a local group called
"Nebraska Pagan Alliance." This ritual was written by one of
the administrators of the group, and I was asked to perform a small grounding
and centering before and after the ritual. Unfortunately, I found out the
day before that my grandfather has lung cancer, so I was disconnected and
withdrawn while trying to be supportive. It was the hardest ritual I have
ever participated in. I can't even find words to express how I felt....
mostly lost and distraught. The ritual structure itself was also
unfamiliar to me, not done in a traditional Wiccan or ADF format, so that also
made it more of a challenge for me to follow along. During the ritual, we each made brats, which
are effectively prayer packets that we could dedicate to whatever purpose we
wanted. I made a sigil and prayer of healing for my grandfather with the
hopes that Brighid would work with me to make him healthy again. I’m sure I would have enjoyed the ritual in
other circumstances, but ultimately it felt disjoined and disconnected for
me.
Brigid,
glorious goddess of fire,
I
call to you now.
Mighty
goddess of healing,
I
ask for your aid.
I
pray to you to ask for the healing of my grandfather,
May
your flame burn away all of his illness,
May
your strength help to ease his pain,
May
your blessings heal his wounds.
Let
him to be whole and happy.
Send
your healing wisdom to his body,
So
he can heal both seen and unseen.
Send
your energy to restore him,
and
bless his healing with peace.
4/11/15
– Ordination Ritual – Community Ritual with Hestia
I was officially ordained on April 11, 2015 at the To the Stars
Retreat in Topeka, Kansas. Rev. Jean Pagano, performed the ordination
while I performed the rest of the rite. I was honored to have him perform
the ordination for me, even in all of my terrified and overwhelmed state.
I performed an entire COoR alone in front of the retreat. I was
blessed to have some amazing friends, and my family there to witness the event.
As I stood in front of the group, ready to perform my ritual (and
trying not to cry), my son held my hand and I knew things would be OK. I
began to speak, and whether it was nerves or the trance that my mind had
entered I don't know, but I remember very little of the actual ritual. My
son acted as my sacrificer, making the offerings as I handed them to him and
standing patiently by my side, reciting my prompts on queue. It was
amazing to have him by my side at that moment and made me incredibly proud.
His participation did not go unnoticed, or unappreciated.
When the time came for my omen, I was blessed to have one of only
five members of ADF who have completed the Seers Guild study program. Her
omen performance was breathtaking and remarkable and I know that I am lucky to
have such a competent seer to receive my messages. As I watched the runes
fall and held my breath and my son's hand, I didn't know what to expect.
I received her messages, and desperately wish I could have recorded her
words. There were blessings of inspiration and positive messages of
balance and support, and while her words were not recorded, the runes
themselves were. Some of them concerned me (not knowing the runes well),
but her words reassured the overall positive message held within the
combinations.
From there, the rest of the ritual seemed to fly by.
Blessings were given, and oaths were made...and time seemed to fade away
much too quickly. Before I knew it, the stole was wrapped around me and
the weight of the community rested firmly upon my shoulders.
I didn't notice at the time, but apparently after I had opened the
gates, several people tried to enter the building, even up to the point that
the community was blessing the stole. Apparently at one point Drum even
motioned people away. Again, I didn't notice, but I take that as a good
sign. I was performing a ritual about community building, and being
welcomed into the community. To have people wanting to come in during the
middle of thing makes me feel like I was putting out the right energy.
Overall, I'm incredibly proud to be a part of ADF, and thrilled to
have the opportunity to serve the people of ADF as a member of clergy.
This flame is lit to build this community
and welcome Hestia to this rite.
Hestia, glorious goddess of the hearth,
you who the Greeks honor both first and last,
you who embody both home and harmonious
community,
guide us with your warmth.
With your name, we ignite the hearth flame.
Come forth and dwell in this space.
Hestia, goddess of the living flame,
you who keep the hearth ablaze
and inspire us with your light,
through you may our hearts be warmed.
Through
you, may our homes be bright.
By worshipping at your hearth,
may our community be strong and unified.
Hestia, munificent goddess,
come forth and encounter this rite.
4/25/15
– Prairie Shadow Grove – Welsh Beltane Ritual
The
Prairie Shadow Grove Beltane ritual definitely did not go as planned. We did a Welsh COoR rite honoring Lleu Llaw
Gyffes. The ritual itself was fine, but
unfortunately our Grove had very recently had some intense internal drama. We had to do some last minute re-writes and part
changes, and there was definitely tension in the air. We tried doing purification and preparing for
the rite, but it was still present.
Additionally, it decided to rain, making a normal ritual outdoors not
feasible, so we were stuck inside in a new and not entirely comfortable
location. The ritual itself was written by someone who was not terribly
experienced, because we try to allow everyone to have the opportunity to write
for our rituals. Unfortunately, the
ritual seemed to be focused exclusively on the writer and not on the group and
made the ritual a bit awkward, especially considering the recent grove
issues. However, despite the ritual
feeling awkward and uncomfortable, our omens were still positive, encouraging
us to persevere and continue doing the work. It was an interesting and
unexpected experience for my first ritual as an ADF priest.
Lleu,
bright and shining God of light,
Bright
one with the strong hand,
You
who teach of perseverance,
Let
the fires of the sun warm our hearts,
And
the light shine upon our faces.
Bless
us with your light
And
purify us with your flame.
Mighty
Lleu, we honor you.
6/27/15
– Prairie Shadow Grove – Greek Panathenia Midsummer Ritual
For
Midsummer, we did our very first ritual to Athena, the goddess that I am
devoted to. It was incredible to be able
to worship her with a group for the first time, and to be able to share her
gifts and blessings with the community.
For the first time, we also incorporated music for the processional and
other parts of the ritual, and this helped the rite feel much more connected
and emotional. It seemed to give the
ritual life and energy to hear the words shared among so many. While I am probably biased, the feeling that
I received from this ritual was beautiful, warm, and inspirational. In the workings section of the ritual we
actually worked on a weaving craft project, which gave us time to share
experiences with each other and really bond as a group. Many people shared that they felt this was
one of the best rites we have ever done.
It more than made up for the disaster that I felt Beltane was. The full text of this ritual can be found in
the question that follows, but this is my invocation of Athena:
Athena,
favorite child of Zeus,
defender
of cities, glorious crafter,
and
patron of the heroes,
we
have gathered her today to celebrate your birth
and
have heard the tale of your creation.
We now call to you, glorious goddess,
to
join us in this rite.
Athena,
revered goddess of wisdom;
clear
thought, foresight, and cunning
you
provide to those who hold your blessing.
Mighty
friend to mankind
and
provider of gifts, both wonderful and useful,
we
call you to our sides
and
ask you to join us by the fire.
Welcome,
Athena!
8/8/15 – Prairie Shadow Grove – Hittite
Lughnasadh Ritual for Telipinu
This
ritual was very interesting to me. It was
a pantheon that none of us were familiar with, so I found myself delving into
research to familiarize myself with the deities and prepare to write this
ritual. While the resources were limited, I am very proud of how the ritual
turned out overall. We called upon
Hannahannah as our earth mother, and from there the ritual seemed to take on a
life of its own. We used Arinniti as the
gatekeeper because she is the goddess of the flame from all three realms,
including the Sun, hearth fires, and fires inside the earth. Opening the gates with her felt like a deep,
burning…like lava flowing through my veins and the sun shining on my skin all
that the same time. I had never worked
with her before, so it was a very different feeling than any of the other
gatekeepers we have used in the past. We
also anointed our own huwasi stones, allowing the community to take a part of
the ritual home with them. Our efforts
to include people in the ritual definitely seem to be improving the energy as
well. I was very pleased with this rite
overall.
Arinniti,
Goddess of the Sun,
Hearth
Fires, Temple Flames,
and
the Fires inside the earth,
queen
of Heaven and Earth,
keeper
of the sacred fires of all realms,
aid
us as we re-create the cosmos
and
call our Kindred near.
We
ask that you guide our journey tonight.
Help
us to walk between the worlds
and traverse the realms.
See
the flame leaping forth from the ritual fire.
See
the mist arising from the well,
warmed
by the fires deep in the earth,
flame
and mist joining at the eyan-tree,
forming
a meeting place between the realms.
Arinnti,
merge your magic with ours, and
Let
the Gates be open!
8/22/15
– Pagan Pride Day Omaha -- Opening Ritual
I
am one of the coordinators for Pagan Pride Day Omaha, so starting the day off
successfully is very important to me. Fortunately, my co-coordinator wrote a
beautiful and simple ritual that welcomed the community and honored the Nature
Spirits. The committee along with my
Grove performed the ritual. We hailed
the spirits of land, sea, and sky and then did a guided two powers meditation
where the participants became a tree and pulled the light and waters through
their bodies. After the energies were
released, the participants were welcomed to the event, and told to enjoy their
day. The ritual was very well received,
and had the largest crowd we’ve seen for a PPD ritual yet.
Earth
Mother, you who support and sustain all life,
Through
you the cycle of life continues,
In
a circle that never ends.
We
stand upon you now in the spirit of community
Joining
together with others who also worship you.
Thank
you for letting us use this beautiful space
To
gather and build community.
Please
help us to maintain energy
And
keep the negativity at bay.
For
all of your gifts, Earth Mother, we thank you!
9/11/15
– Midnight Flame Festival -- Main Rite
Midnight
Flame Festival is one of my favorite events throughout the year! The fellowship and workshops alone make the
twelve-hour trip completely worth it. Grove of the Midnight Sun leads a main
ritual that is beautiful, energetic, and moving. They call upon the Norse gods, and even
though they aren’t my hearth, I am drawn in and welcomed. The theatrics are minimal, including the
lighting of 9 flames as they call to the 9 realms, but even so they are
incredibly effective. I am envious of
their ritual abilities and hope to be able to present a rite of that caliber at
some point. I know it takes practice. I also recognize that their ritual wasn’t
perfect, but they kept going and that’s what made the rite effective. During the praise offerings section, I gave
my offering to the goddesses of my own hearth to the flame, standing side by
side with so many others giving praise of their own. It was an intense and overwhelming experience.
Goddesses
of my hearth,
Goddesses
of my heart,
I
look to you for inspiration,
as
both leaders and role models.
Demeter,
you who love your child unconditionally,
and
show me the gifts of motherhood
Athena,
you who helped so many heroes,
and
show me how to help those in need.
Hecate,
goddess of the crossroads,
you
help me to find the right path when I feel lost.
Aphrodite,
you who love wholeheartedly
and
show me how to love in turn.
Artemis,
goddess of the hunt,
you
show me strength and independence.
I thank you all for
your gifts and for your guidance.
2.
Write
and lead at least one group High Day ritual. Submit both your script for that
ritual and an evaluation of the ritual in terms of structure (how the ritual
flowed) and function (what was accomplished). Include evaluations of the ritual
from two other attendees.
Ritual Script: Panathenia – Midsummer 2015
On the altar is a statue of Athena, who is
beside a torch fed by olive oil.
The group processes from the entrance to the
altar singing We Approach the Sacred Grove: https://www.adf.org/rituals/chants/processional/we-approach-the-sacred-grove.html
Ritual participants are cleansed with water from
the well and purified with smoke from the censor. After all have been
purified, say:
A: Through the union of fire and water,
who hold the powers to create and destroy, and the might to cleanse and purify,
may you enter with a good heart!
M: Welcome to the Midsummer ritual of Prairie
Shadow Grove! We are so pleased you could all join us for this
celebration. This evening we will be doing a Greek‐focused rite called Panathenia, which honors the
Greek goddess Athena. As an official ADF Grove, we follow ADF's Core
Order of Ritual for High Day celebrations. Like the many ancient Indo‐European groups from which ADF draws
inspiration, this ritual format works mostly in triads, rather than a dualistic
or four‐fold model that many other
Pagan groups use. We use three Sacred symbols, the Fire, Well, and Tree,
to represent the whole of this world and the Otherworlds; and we welcome three
Kindreds into our rite to celebrate with us: the Ancestors, Nature spirits, and
Gods and Goddesses. Typically, the first and last Deity we give offering
to is the Earth Mother, who keeps and sustains us. However, in Greek
practices, we first honor Hestia, the goddess of the hearth.
E lights Hestia’s flame
M makes offering of mead
A: Mighty Hestia, mistress of the
ever-burning hearth, sacred center of home and family. May you hallow
this rite, for worshipping at a common hearth we become one tribe, one people,
one Grove. Welcome Hestia!
All: Welcome, Hestia!
A gives cornmeal to Gaia.
E: Gaia, mighty earth,
mother of men and blessed Gods alike, we ask you to join us in this rite.
Grant us your strength and wisdom. It is through you that all life
is renewed, through the cycle, which never ends. You who support and
sustain all life, we pray to you, Gaia, and ask that you uphold this rite.
Welcome Gaia!
All: Welcome Gaia!
A: Today we celebrate Panathenia, a celebration
of Athena, the ancient goddess of wisdom, crafts, and heroes. Athena acted as
the patron and guardian of the city of Athens. During this festival, the
city celebrated her birth. According to mythology, this was the day that
Athena burst forth from Zeus’s head, fully grown and wearing glorious armor.
This is the sacred feast at which gods and mortals celebrate Athena’s
birthday together. We begin this celebration by re-creating the cosmos through
the Fire, Well, and Tree.
E: Sacred
fire, bright and brilliant flame, bringing light and life to human kind, your
radiant heat inspires life. Light bearer
and power of the stars, you who cause the blooming of the flowers, and bring us
light even on the darkest days. Sacred
fire, come forth!"
E gives oil to the Fire.
E: I kindle the sacred Fire in wisdom, love and
power. Sacred Fire, burn within us.
All: Sacred Fire, burn within us.
A: Holy Well, sacred waters that flow and swirl
beneath all. Once again we ask you to become our gateway into the underworld
and call for your blessings. Holy well, flow forth!”
A gives silver to the Well.
A: In the depths flow the waters of wisdom. Sacred waters, flow within us.
All: Sacred waters, flow within us.
M: Mighty Tree, towering tall over all, spanning
all three realms, we call for your blessings.
Your roots go deep and drink from the waters of the well. Your trunk provides structure to our world,
and your branches rise high into the heavens.
Act now as a gate to all worlds.
Sacred Tree, come forth!
M censes the Tree.
M: From
the depths to the heights spans the mighty Tree. Sacred Tree, grow within us.
All: Sacred Tree, grow within us.
Let us now join our voices as one, and help to re-create the
cosmos at the heart of this sacred space by singing the Portal Song (https://www.adf.org/rituals/chants/well-fire-tree/portal-song.html).
E: We will now invite a Gatekeeper to watch over
our rite, and aid us in opening the Gates to the Otherworlds.
A gives feathers to Hermes.
M: Hermes, mighty messenger
of the Gods, you who dwell in the roads of travellers, and guide the souls of
mortals. Guardian of the boundaries, aid us as we re-create the cosmos
and call our Kindred near. We ask that you guide our journey tonight.
Help us to walk between the worlds and traverse the realms.
A: Mighty Hermes, merge your magic with ours.
See the flame leaping forth from the fire. See the mist arising
from the well, flame and mist joining at the tree, forming a meeting place
between the realms. Hermes, merge your magic with ours, and Let the Gates
be open!
All: Let the Gates be open!
A: Gives birdseed to the Nature spirits.
M: Nature spirits, spirits of this realm, you
who live in the forests, fields and plains, you play in the running and still
waters, nymphs, dryads, oceanides, and satyrs, we call you to our sides and ask
you to join us by the fire. Welcome, Nature Spirits!
All: Welcome, Nature Spirits!
E: gives bread to the Ancestors.
A: Ancestors, guides and guardians, kin of
blood and spirit alike, beloved dead both named and un-named, mythic heroes,
and dwellers of the land of Hades, we call you to our sides and ask you to join
us by the fire. Welcome, Ancestors!
All: Welcome, Ancestors!
M: Gives mead to the Gods.
E: Shining Ones, gods and goddess of land,
sea, and sky, those who are familiar and those who are strangers, we call you
to our sides and ask you to join us by the fire. Welcome, Shining Ones!
All: Welcome, Shining Ones!
M: Today we’ve gathered to
celebrate the incredible birth of Athena, born of Zeus and Metis. Zeus
had lusted after Metis, the goddess of craftiness and wisdom, and decided to
pursue her. Metis tried to escape, changing form from hawk to fish to
serpent, but Zeus was determined, so he changed forms with her until she
relented. However, an Oracle had prophesized that Metis’ child would overthrow
Zeus, and Zeus took that warning to heart. When he next saw Metis,
pregnant with his child, he swallowed her and her unborn child whole.
Soon after, Zeus developed terrible headaches that left him in agony.
The other gods came to see what ailed him, and Hermes realized what
needed to be done. He directed Hephaestus to take a wedge and split open
Zeus’s skull. From this split sprung Athena, fully grown and in a full
set of armor.
A: After hearing the story of her
miraculous birth, we now call upon our deity of occasion, the mighty goddess
Athena. Athena, favorite child of Zeus, defender of cities, glorious
crafter, and patron of the heroes, we have gathered here today to celebrate
your birth and have heard the tale of your creation. We now call to you,
glorious goddess, to join us in this rite. Athena, revered goddess of
wisdom; clear thought, foresight, and cunning you provide to those who hold
your blessing. Mighty friend to mankind and provider of gifts, both
wonderful and useful, we call you to our sides and ask you to join us by the
fire. Welcome, Athena!
All: Welcome, Athena!
E: Now is the time to give offerings to
any of the Kindreds that you would like to honor. Come up as you will and
bring your offerings either to the plate or bowl; you may choose to say some
words in honor of those you are offering to, or you may speak your intentions
in your heart.
Prayer of Sacrifice
M After all are done, give final offerings.
M: "Honor to the Nature Spirits, Spirits of
this land and place! Honor to the Ancestors, mighty dead who have gone before
us! Honor to the Gods and Goddesses of many names! Accept our offerings!"
All: Accept our offerings!
A takes omen.
M: "Do the Kindreds accept our
sacrifice?"
A responds.
M: "What blessings do the Kindred gift to
us?"
A responds.
A: In our tradition, a gift calls for a gift.
Having offered to the Kindreds, we seek their blessings in return.
Mighty Kindreds: nature spirits, ancestors, Gods, Hallow these waters!
Bless our lives with wisdom and peace as we drink these sacred waters. Behold
the waters of life!
Pour and pass cups, singing Blessings in the
Waters:
https://www.adf.org/rituals/chants/blessing/blessings-in-the-waters.html
https://www.adf.org/rituals/chants/blessing/blessings-in-the-waters.html
E: By the blessing of all the Kindred, and
mighty Athena, may we be filled with peace and wisdom. May these
blessings continue throughout the turning year. Honor to the Kindreds!
A: Panathenia was a festival that celebrated the
many aspects of Athena. Most people know her as the goddess of war, but
fewer know that she is the goddess of strategy, wisdom, and crafts.
Today, we celebrate the peaceful side of Athena. Among her many
gifts, Athena was known as an excellent weaver.
E: As we prepare to depart, let us give thanks
to those who have aided us! Mighty Athena, goddess of wisdom, friend to
mortals, we are honored to celebrate your birth with you. Mighty Athena,
we thank you!
All: We thank you.
M: Spirits of the land, sea, and sky, creatures
of forests, fields and plains, may there be peace between us until we meet
again. Nature Spirits, we thank you!
All: We thank you.
A: Ancestors, kin of heart and blood, heroes,
guides, and guardians, may your courage continue to guide us on our path.
Ancestors, we thank you!"
All: We thank you.
E: Shining Ones, Gods and Goddesses both known
and unknown, deities of land, sea, and sky, may your wisdom continue to light
our way. Shining ones, we thank you!"
All: We thank you.
M: Hermes, courageous messenger of the gods, and
traveller of the unseen paths, thank you for acting as our guide tonight.
May you continue to guide us on our paths.
All: We thank you.
A: Now let the Fire be flame, the Well be water,
and the tree be but wood. let all be as it was before. Mighty
Hermes, I ask you to once again join your magic with me and together, let the
Gates be closed!
Motions closing of Gates.
All: Let the Gates be closed!
E: Gaia, Goddess of peace and plenty, for your support
and sustenance. We thank you!
All: We thank you.
A gives remaining offerings to Gaia.
A: Hestia, glorious goddess of the hearth,
thank you Hestia for helping us to build our hearth fire, and our community.
For all these things and more, Hestia, we thank you.
All: We thank you.
M: "We have done as our ancestors did and
as our children will do and the Kindreds have answered! Let us go out into the
world secure in the knowledge that our sacrifices have pleased the Kindreds and
that we go forth under their protection. The ritual is at a close."
Ritual Evaluation:
In
this ritual, we did a Panathenia ritual to Athena, the goddess that I am
devoted to. Structurally, this ritual
followed the Core Order of Ritual and incorporated elements that were familiar
enough to help the ritual flow smoothly.
Working with this pantheon is something that I am quite comfortable
with, and I think the overall ritual presentation reflected that comfort.
However, this was the first time we incorporated music in the ritual, using
songs for the processional, recreation of the cosmos, and while giving the
blessings of the water. This inclusion
helped the rite feel much more connected and emotional. The music seemed to give the ritual life and
energy. While I am probably biased, the
feeling that I received from this ritual was beautiful, warm, and
inspirational. In the workings section
of the ritual we actually worked on a weaving craft project, which gave us time
to share experiences with each other and really bond as a group, while also
appreciating the talents and gifts of Athena. Some people shared that they felt
this was one of the best rites we have ever done, and that they enjoyed the
hands on experience with one aspect of our Deity of Occasion.
Evaluations from Attendees
#1 Molly
This
past Summer Solstice, Prairie Shadow Grove held a Panathenaia ritual written
and put on by Amber Doty. As with many Greek rites, Hestia was honored first,
Gaia was welcomed as the Earth Mother, and Hermes was asked to be our
Gatekeeper. To celebrate Athena, the deity of the occasion, first the story of
Her birth was told. Then during the ‘workings’ section of the rite, we all sat
together to craft beautiful sunwheels (or flowers, or whatever you wanted them
to be) from paper plates and yarn.
I
really enjoyed this ritual, particularly because it was our Grove’s first foray
into using a lot of chant and song during the rite and I felt it went
fantastically well. The craft was also a great idea and went very well; we had
a wonderful time bonding as a group as we celebrated together. In the future, I
think a bit more rehearsal of chants beforehand would help the group hold
together better during the ritual itself.
Overall,
I think the rite was a great success, and accomplished the purpose of honoring
Athena wonderfully. Through Her birth story and our work at weaving, we were
able to honor different aspects of Her; and I know that I felt the spirit of
the holiday.
#2
– Emily
Amber
Doty’s Hellenic ritual for the Midsummer festival was truly inspired. The ritual set up was gorgeous. Poles of fire lit the pathway to the
altar. As we processed in and washed our
hands, her son held the drying towel.
The ritual was very inclusive of the children that were present. The project that we did in the ritual space
connected deeply with Athena. Amber
found a simple weaving project online and provided the supplies so that we
could all partake in it. I felt a great
deal of fellowship as we wove our projects in the sacred space. It was also a project that caused me to be
mindful and set me in meditative state thinking about Athena and all of her
abilities. The songs that Amber found
and included in the ritual also brought it to life. It made the ritual feel more inclusive. Amber’s ritual was very heartfelt and added
elements to the ritual that we will look to inspire us in future rituals. It definitely created a lasting memory.
Works Cited
Bonewits,
Isaac. Neopagan Rites. Woodbury: Llewellyn Publications, 2007.
Serith, Ceisiwr. A Book of Pagan Prayer. San
Francisco: Weiser Books, 2002.
—. A Pagan Ritual Prayer Book. San Francisco: Weiser
Books, 2011.
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