Laws of the Craft

I never thought I would be interested in laws of any kind but I guess there's a first time for everything. Of course, these aren't your typical laws; they are the "laws" of Wicca, which makes them interesting enough to catch my eye. But it is worth noting that even though they are called laws, many Wiccans (and witches) do not know them and many have not even heard of them. I shall say more about this later on. This may make them seem insignificant, but they are important for the history of Wicca and can serve as a good foundation for any traditional witch. 

The protagonists of this story are Gerald Gardner and Doreen Valiente. It all began with the popularization of Wicca which was essentially started by Gardner. When he was initiated into the New Forest coven, he took an oath of secrecy as did every witch at the time. Yet he broke it on many occasions, beginning with the publication of his so called novel High Magic's Aid. This work gave out many of the coven's secrets but under pretense of a fictional work which nobody thought of as reflecting reality. So he got away with this one. But when the Witchcraft Act was repealed in 1951, he published two more books and completely broke his oath. He continued to do so every time the press contacted him. At the time, he was leading the Bricket Wood coven with Doreen Valiente so his actions influenced them also. They were displeased with his behavior and though it endangered them, so they (or rather Doreen) wrote out The Provisional Rules of the Craft. It seems that these rules were needed to keep both Gardner's privacy and the privacy of the whole coven because even though the Witchcraft Act was repealed, witches and Wiccans were still frowned upon, judged and even abused because of their faith. Simply put, not many people wanted to get "out of the closed".

Gerald Gardner

Doreen Valiente

Note: I was unable to find Doreen's Provisional Rules, but they can be found in Aiden Kelly's book Crafting the Art of Magic, Book I: A History of Modern Witchcraft (pp. 103-105). If you happen to have this book at home, I would be very grateful for a scan of these pages. :) thank you!

Gardner did not like these rules at all and in 1957 decided to make his own set in response. These rules are now known as the Laws of the Craft. This same year, Doreen Valiente left Gardner's coven, as did a number of other members, because she could not put up with him or his overbearingness any longer (although there were other factors too). 

Doreen's Provisional Rules were essentially made to keep the coven's privacy and to establish a certain order. Gardner on the other hand, although also partially interested in practicality, was more concerned with how these rules would sound. Of course, they had to sound archaic to give them that certain weight and verity. In the process, Gardner ended up simply misusing old English forms of words...but at least the rules sound fancy.

The most detailed, well-known version of these laws consists of 161 "laws" and can be found in the Alexandrian Book of Shadows. According to Stewart Farrar, only laws 51-80 existed in Gardner's Book of Shadows and the rest were added over time. By 1961, the number of laws had reached the known 161. It is thought that these added rules were given to Alex Sanders by Pat Kopinsky who was initiated into Gardnerian Wicca by Gardner's High Priestess Patricia Crowther. These laws were not known to the wider public until Alex Sanders agreed to publish them in his biography Alex Sanders: the King of the Witches which was written by June Johns in 1969. 

What these laws give is a sort of layout of the coven's structure (including its degree system), a code of conduct during ritual or in everyday life (if necessary for the security and/or privacy of the coven) and so on. 

The Alexandrian Book of Shadows presents the laws by categories which they refer to. I copied them out so if you don't feel like downloading any of the above books, you can simply read the laws here. But before I go on listing all of these laws (because there really is no other way to fully present them), I would like to say a few more words on why the term "law" can only be loosely applied to them.

May Wiccans believe only in the Wiccan Rede and in the Threefold Law which integrated into it. Many do not even know about these laws, but I believe this is because they are meant for covens. Since most covens today make their own sets of rules (some based on these and some not), and most individuals only abide by the Wiccan Rede and Threefold Law, they have no need for the "original" 161 laws. Nevertheless, some rules are needed to harmonize the members of a coven, they are needed for fair treatment and equality and to evade anarchy. After all, a coven is usually a very well organized structure in which it is necessary for everyone to know what they should do and when they should do it. Of course, there are other group systems which allow more fluidity both during rituals and outside the circle.

Many witches, including the Farrars and Gavin Bone believe that these laws are old-fashioned. Indeed, even Alex Sanders agreed to remove some of the laws precisely because of this (e.g. law 25; Alex also denied law 82, but there have been many disputes regarding this). If you read through them carefully, you will probably be able to imagine them written on an old piece of parchment and medieval witches memorizing them and following them in order to protect the coven. This was what I envisioned at least. Personally, I believe them to be old-fashioned in the sense that many traditional rules of the craft have been modified to suite the 21st century, to make life and coven work a bit easier and for many other reasons. Also, there is no need to stick to strict rules of secrecy nowadays when so many books have been published on this topic. And not to mention the Internet! Of course, it is up to the individual to choose whether they want to keep their faith a secret, but whichever way you look at it, globally speaking, people are not as prone to witch hunting as they where in the Middle Ages.

Despite all of this, I believe every Wiccan should read these laws because they provide a concise introduction to the Craft itself; they mention Wiccan practices that are very common in coven work, they speak about ethics, the Wiccan attitude towards the gods and of many other interesting topics. Not everyone has to follow them blindly, of course, but a basic knowledge of them can only do the practitioner some good. :)

So if you are willing and have some time on your hands, I sincerely recommend you read these laws. Feel free to make your own set of laws based on them; you wouldn't be the first ones to do so. In fact, you can take Janet Farrar's and Gavin Bone's set of rules from Progressive Witchcraft (pp. 46-47) as template. You can remove what you find irrelevant to you lifestyle, practices or modern mentality, you can rephrase to make the whole structure less archaic, but most importantly, be critical. Just because these laws were written by Gardner, or Valiente or Sanders (each of them contributed actually) does not mean that they are the only possible rules, or that they are all important or even valid. What I love about Wicca is that it enables you to mold certain aspects of the faith to you own needs, especially if you are a Solitary. I suggest you use this to your advantage.

So read the laws, learn them, copy them out, rewrite them, filter them or simply discard them altogether...do what you feel is necessary to make your practice better. :)

Until next time. Yours,
Witch's Cat

THE OLD LAW

1. The Law was made and ordained of old.
2. The Law was made for the Wicca, to advise and help in their troubles.
3. The Wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of Wicca as the worship of the Wicca is good for the gods. For the gods love the brethren of Wicca.
4. As a man loveth a woman by mastering her,
5. So should the Wicca love the gods by being mastered by them.
6. And it is necessary that the Circle which is the temple of the gods, should be truly cast and purified. And that it may be a fit place for the gods to enter.
7. And the Wicca shall be properly prepared and purified to enter into the presence of the gods.
8. With love and worship in their hearts, they shall raise power from their bodies to give power to the gods.
9. As has been taught of old.
10. For in this way only may men have communion with the gods, for the gods cannot help man without the help of man.

HPS & HP

11. And the High Priestess shall rule her coven as the representative of the Goddess.
12. And the High Priest shall support her as the representative of the God.
13. And the High Priestess shall choose whom she will, be he of sufficient rank, to be her High Priest.
14. For, as the God Himself kissed Her feet in the five-fold salute, laying His power at the feet of the Goddess because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility and generosity,
15. So He resigned all His power to Her.
16. But the High Priestess should ever mind that the power comes from Him.
17. It is only lent, to be used wisely and justly.
18. And the greatest virtue of a High Priestess be that she recognize that youth is necessary to the representative of the Goddess.
19. So she will gracefully retire in favour of a younger woman should the Coven so decide in council.
20. For a true High Priestess realizes that gracefully surrendering pride of place is one of the greatest virtues.
21. And that thereby she will return to that pride of place in another life, with greater power and beauty.

SECURITY

22. In the old days, when witchdom extended far, we were free and worshipped in all the greater temples.
23. But in these unhappy times we must celebrate our sacred mysteries in secret.
24. So be it ordained that none but the Wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man.
25. So be it ordained that no Coven shall know where the next Coven bide.
26. Or who its members be, save only the Priest and Priestess and messenger.
27. And there shall be no communication between them, save by the messenger of the gods, or the summoner.
28. And only if it be safe may the Covens meet in some safe place for the great festivals.
29. And while there, none shall say whence they came nor give their true names.
30. To this end, that if any be tortured, in their agony, they may not tell if they do not know.
31. So be it ordained that no one shall tell anyone not of the craft who be of the Wicca, nor give any names or where they bide, or in any way tell anything which can betray any of us to our foes.
32. Nor may he tell where the Covendom be.
33. Or the Covenstead.
34. Or where the meetings be.
35. And if any break these Laws, even under torture, THE CURSE OF THE GODDESS SHALL BE UPON THEM, so they may never be reborn on earth and may remain where they belong, in the hell of the Christians.

DISPUTES

36. Let each High Priestess govern her Coven with justice and love, with the help and advice of the High Priest and the Elders, always heeding the advice of the Messenger of the Gods if he cometh.
37. She will heed all complaints of all Brothers and strive to settle all differences among them.
38. But it must be recognized that there will always be people who will ever strive to force others to do as they will.
39. These are not necessarily evil.
40. And they oft have good ideas and such ideas should be talked over in council.
41. But if they will not agree with their Brothers, or if they say,
42. "I will not work under this High Priestess,"
43. It hath ever been the Old Law to be convenient to the Brethren and to avoid disputes.

NEW COVENS

44. Any of the third may claim to found a new Coven because they live over a league away from the Covenstead or are about to do so.
45. Anyone living within the Covendom and wishing to form a new Coven, shall tell the Elders of their intention, and on the instant avoid their dwelling and remove to the new Covendom.
46. Members of the old Coven may join the new one when it is formed. But if they do, they must utterly avoid the old Coven.
47. The Elders of the new and old Covens should meet in peace and brotherly love to decide the new boundaries.
48. Those of the craft who dwell outside both Covendoms may join either but not both.
49. Though all may, if the Elders agree, meet for the great festivals if it be truly in peace and brotherly love,
50. But splitting the Coven oft means strife, so for this reason these Laws were made of old and may the CURSE OF THE GODDESS BE ON ANY WHO DISREGARD THEM. So be it ordained.

GRIMOIRE

51. If you would keep a book, let it be in your own hand of write. Let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another.
52. For if it be found in their hand of write, they may be taken and arraigned.
53. Let each guard his own writings and destroy them whenever danger threatens.
54. Learn as much as you may by heart and, when danger is past, rewrite your book, an it be safe.
55. For this reason, if any die, destroy their book an they have not been able to.
56. For, an it be found, 'tis clear proof against them.
57. And our oppressors know well "Ye may not be a witch alone".
58. So all their kin and friends be in danger of torture,
59. So destroy everything not necessary.
60. If your book be found on you, 'tis clear proof against you alone, you may be arraigned.

PERSECUTION

61. Keep all thoughts of the craft from your mind.
62. If the torture be too great to bear, say "I will confess. I cannot bear this torture. What do you want me to say?"
63. If they try to make you speak of the Brotherhood, do not.
64. But if they try to make you speak of impossibilities such as flying through the air, consorting with a Christian devil or sacrificing children, or eating men's flesh,
65. To obtain relief from torture say "I had an evil dream, I was beside myself, I was crazed."
66. Not all magistrates are bad, if there be an excuse, they may show mercy.
67. If you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said.
68. If you are condemned, fear not.
69. The Brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come.
70. Be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. You go to death and what lies beyond, the ecstasy of the goddess.

TOOLS

71. To avoid discovery, let the working tools be as ordinary things that any may have in their houses.
72. Let the pentacles be of wax so that they may be broken at once or melted.
73. Have no sword unless your rank allows it.
74. Have no names or signs on anything.
75. Write the names and signs on them in ink before consecrating them and wash it off immediately afterwards.
76. Let the colours of the hilts tell which is which.
77. Do not engrave them lest they cause discovery.

CONDUCT

78. Ever remember ye are the hidden children of the Goddess so never do anything to disgrace them or Her.
79. Never boast, never threaten, never say you would wish ill of anyone.
80. If any person not in the Circle, speak of the craft, say, "Speak not to me of such, it frightens me, 'tis evil luck to speak of it."
81. For this reason, the Christians have their spies everywhere. These speak as if they were well affected to us, as if they would come to our meetings, saying, "My mother used to worship the Old Ones. I would I could go myself."
82. To such as these, ever deny all knowledge.
83. But to others, ever say, "'Tis foolish men talk of witches flying through the air. To do so they must be as light as thistledown. And men say that witches all be blear-eyed old crones, so what pleasure can there be at a witch meeting such as folks talk on ?"
84. And say, "Many wise men now say there be no such creatures."
85. Ever make it jest) and in some future time perhaps, the persecution may die and we may worship our gods in safety again.
86. Let us all pray for that happy day.
87. May the blessings of the Goddess and God be on all who keep these Laws which are ordained.

VALUABLES

88. If the craft hath any appanage, let all guard it and help to keep it clear and good for the craft.
89. And let all justly guard all monies of the craft.
90. And if any Brother truly wrought it, 'tis right they have their pay, an it be just. An this be not taking money for the art, but for good and honest work.
91. And even the Christians say, "The labourer is worthy of his hire," but if any Brother work willingly for the good of the craft without pay, 'tis but to their greater honour. So be it ordained.

QUARRELS

92. If there be any dispute or quarrel among the Brethren, the High Priestess shall straightly convene the Elders and inquire into the matter, and they shall hear both sides, first alone and then together.
93. And they shall decide justly, not favouring one side or the other.
94. Ever recognising there be people who can never agree to work under others.
95. But at the same time, there be some people who cannot rule justly.
96. To those who must ever be chief, there is one answer.
97. "'Void the Coven or seek another one, or make a Coven of your own, taking with you those who will go."
98. To those who cannot rule justly, the answer be, "Those who cannot bear your rule will leave you."
99. For none may come to meetings with those with whom they are at variance.
100. So, an either cannot agree, get hence, for the craft must ever survive. So be it ordained.

CURSES

101. In the olden days when we had power, we could use the art against any who ill-treated the Brotherhood. But in these evil days we must not do so. For our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. And this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money.
102. But as our gods need our aid to make fertility for man and crops, so is the god of the Christians ever in need of man's help to search out and destroy us. Their priests ever tell them that any who get our help are damned to this hell forever, so men be mad with the terror of it.
103. But they make men believe that they may escape this hell if they give victims to the tormentors. So for this reason all be forever spying, thinking, "An I can catch but one of these Wicca, I will escape from this fiery pit."
104. So for this reason we have our hidels, and men searching long and not finding, say, "There be none, or if there be, they be in a far country."
105. But when one of our oppressors die, or even be sick, ever is the cry, "This be witches' malice", and the hunt is up again. And though they slay ten of their own to one of ours, still they care not. They have countless thousands.
106. While we are few indeed. So be it ordained.
107. That none shall use the art in any way to do ill to any.
108. However much they may injure us, harm none. And nowtimes many believe we exist not.
109. That this Law shall ever continue to help us in our plight, no one, however great an injury or injustice they receive, may use the art in any way to do ill, or harm any. But they may, after great consultations with all, use the art to restrain Christians from harming us Brothers, but only to constrain them and never to punish.
110. To this end men will say, "Such a one is a mighty searcher out, and a persecutor of old women whom they deemeth to be witches, and none hath done him harm, so it be proof that they cannot or more truly there be none."
111. For all know full well that so many folk have died because someone had a grudge against them, or were persecuted because they had money or goods to sieze, or because they had none to bribe the searchers. And many have died because they were scolding old women. So much that men now say that only old women are witches.
112. And this be to our advantage and turns suspicion away from us.
113. In England and Scotland 'tis now many a year since a witch hath died the death. But any misuse of the power might raise the persecution again.
114. So never break this Law, however much you are tempted, and never consent to its being broken in the least.
115. If you know it is being broken, you must work strongly against it.
116. And any High Priestess or High Priest who consents to its breach must immediately be deposed for 'tis the blood of the Brethren they endanger.
117. Do good, an it be safe, and only if it be safe.
118. And keep strictly to the Old Law.

PAYMENT

119. Never accept money for the use of the art, for money ever smeareth the taker. 'Tis sorcerors and conjurers and the priests of the Christians who ever accept money for the use of their arts. And they sell pardons to let men ascape from their sins.
120. Be not as these. If you accept no money, you will be free from temptation to use the art for evil causes.
121. All may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none.
122. But ever let the Coven debate this at length. Only if all are satisfied that none may be harmed, may the art be used.
123. If it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. MAY THE CURSE OF THE GODDESS BE ON ANY WHO BREAKETH THIS LAW. So be it ordained.
124. 'Tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling.
125. Never bargain or cheapen anything whilst you buy by the art. So be it ordained.

LAW OF THE LAND

126. "Tis the Old Law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or any persecutors.
127. In any dispute between Brethren, no one may invoke any laws but those of the craft.
128. Or any tribunal but that of the Priestess, Priest and Elders.

DISCUSSION OF WITCHCRAFT

129. It is not forbidden to say as Christians do, "There be witchcraft in the land," because our oppressors of old make it a heresy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion.
130. But ever say, "I know not of it here, perchance there may be but afar off, I know not where."
131. But ever speak of them as old crones, consorting with the devil and riding through the air.
132. And ever say, "But how may many ride the air if they be not as light as thistledown."
133. But the curse of the Goddess be on any who cast suspicion on any of the Brotherhood.
134. Or who speak of any real meeting-place or where they bide.

WORTCUNNING

135. The craft keep books with the names of all herbs which are good, and all cures so all may learn.
136. But keep another book with all the Bales and Apies and let only the Elders and other trustworthy people have this knowledge. So be it ordained.
137. And may the blessings of the gods be on all who keep these Laws, and the curses of both the God and the Goddess be on all who break them.

USE OF THE ART

138. Remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory.
139. Magicians and Christians may taunt us saying, "You have no power, show us your power. Do magic before our eyes, then only will we believe," seeking to cause us to betray the art before them.
140. Heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this Law.

RESIGNATIONS

141. It ever be the way with women and with men also, that they ever seek new love.
142. Nor should we reprove them for this.
143. But it may be found a disadvantage to the craft.
144. And so many a time it has happened that a High Priest or a High Priestess, impelled by love, hath departed with their love. That is, they left the Coven.
145. Now if the High Priestess wishes to resign, she may do so in full Coven.
146. And this resignation is valid.
147. But if they should run off without resigning, who may know if they may not return in a few months?
148. So the Law is, if a High Priestess leaves her Coven, she be taken back and all be as before.
149. Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away.
150. If she returns not at the end of a year and a day, then shall the Coven elect a new High Priestess,
151. Unless there is a good reason to the contrary.
152. The person who has done the work should reap the benefit of the reward. If somebody else is elected, the deputy is made maiden and deputy of the High Priestess.

TRAINING

153. It has been found that practicing the art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so.
154. And if for any reason this be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child.
155. And it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. So be it ordained.

PUNISHMENT

156. Order and discipline must be kept.
157. A High Priestess or a High Priest may, and should, punish all faults.
158. To this end all the craft must receive correction willingly.
159. All properly prepared, the culprit kneeling should be told his fault and his sentence pronounced.
160. Punishment should be followed by something amusing.
161. The culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence and again thanking for punishment received. So be it ordained.

Hecate - Goddess of Witchcraft

William Blake - The Night of Enitharmon's Joy
or The Triple Hecate, 1795

Although Hecate is called the goddess of witchcraft, she is much more than this. Her mythology, cults and role are definitely worth talking about as they all played an important role in ancient times. It is said that she could alter the fate of human beings by either giving wealth or taking it away, giving victory or causing death, giving good luck to hunters and sailors or, if they angered her, causing them bad luck and also by governing over the prosperity of both youth and cattle.

I will try to write a sort of biography of this goddess even though some may find it over-simplified. I won't mention ALL of the theories or interpretations but rather the most important or widely-accepted ones. Nevertheless, I hope you will find this post useful. :) If you find it interesting, I recommend you have a look at a wonderful and very professional website called Theoi Greek Mythology where you will find much more information on this deity as well as any part of Greek mythology you can think of and all of this backed up by quotations from classical authors and documents.

The Origins of the Goddess

Hecate (this is the Latin spelling of her name; in Greek it is spelled Hekatê) is believed to originally be a Thracian moon-goddess and not a Greek one. The Thracians were a group of Indo-European tribes that lived in Central and Southeastern Europe who had contact with the Greek civilization (though they were supposedly enemies). It seems as though Greece colonized the Thracians at some point in history and this is probably how Hecate and other religious and mythological figures were incorporated into Greek mythology and beliefs.

Her name is thought to have been derived from the female variation of the epithet hekatos (Worker from Afar). It is unclear as to why she was called this, though this adjective was originally ascribed to Apollo with whom she was sometimes connected to. Apollo was an archer god who was said to shoot arrows from afar (he was also the god of sudden death) so his association with the adjective is quite clear. My guess would be that she, as a huntress (who also hunted with arrows) had the same associations as Apollo when it came to this subject. Of course, other theories exist, but this is just the most widely-accepted one.

Hecate's Biography

Birth

The most widely accepted story regarding Hecate's birth is that she was the only child of the Titanes Perses and Asteria. Perses was the Titan god of destruction, while Asteria (called "the Starry Night") was the Titan goddess of oracles, prophecies, the night, astrology, dreams and so on. 

The Titanes in general are pre-Olympian gods, which means that, according to Greek mythology, they ruled over heaven, earth and the underworld before Zeus and the other Olympian gods took everything into their own hands. As Hecate is the child of two Titanes, she herself is a Titan and also predates the Olympian gods.

Her Role in the Gigantomachy

Hecate and the gigante Klytios, Attic

red figure vase, Antiken-museen, Berlin, 

Germany, ca 410 - 400 BC (she is
depicted killing the gigante with her two
torches)

The story of the Gigantomachy is quote complicated, but I will try to sum it up. Two gods in Greek mythology are related to their origin story; these are Uranus (the Sky) and Gaia (the Earth). It is worth mentioning, though, that they were not the first gods. In any case, the pair had several children which are known to us as the Titanes. There are several generations of Titanes and both Perses and Asteria belong to the second generation, which would make Uranus and Gaia their grandparents in a way.

Gaia and Uranus weren't the best couple ever. He imprisoned her children and she sought revenge. She was able to turn the Titanes against Uranus and got the youngest of them, Kronos, to castrated him and thus kill him. In the process, some of his blood fell on the Earth (Gaia) and from it were born the Gigantes (among many others). This war between the Titanes and Uranus is known as the Titanomachy. Of course, the story doesn't end here. Before he died, Uranus, in a way, cursed Kronos by telling him that his children would overthrow him just as he had overthrown his father (Uranus).

Kronos decided to play it safe and imprisoned the Gigantes in Tartarus along with all the others that were a potential threat to his rule. He got even worse and ate all of his children, except one - Zeus. Namely, Kronos' wife Rhea barely managed to save Zeus' life by fooling Kronos into eating a rock wrapped in a blanket in stead of Zeus.

Anyway, when Zeus grew up, he tricked his father into vomiting up his brothers and sisters. He fulfilled Uranus' prophecy by rebelling against Kronos and establishing his own rule on mount Olympus. He basically defeated all the Titanes and trapped them in Tartarus.

Now we finally come to the Gigantomachy mentioned in the subtitle. Gaia wanted to restore the rule of the Titanes and was very angry at Zeus. She thus brought forth the Gigantes and went to war with Zeus and the other Olympian gods. In the end, the Olympians won with the help of Hercules, as another prophecy foresaw. The Gigantomachy was a huge mythological battle and this very very short summary does not do it justice, but it will have to do. Anyway, many gods and other mythological figures took part in it. Among them was Hecate.

Hecate apparently proved her worth in this battle by killing the gigante Clytius. Zeus rewarded her after the battle for being on the side of the Olympians, or rather he didn't take anything away from her. She, as a Titan, had a certain amount of power over the earth, sea, sky and underworld (although this is usually summed up into three realms: earth, sky and the underworld for symbolic purposes, but we'll get to that later). Zeus let her keep this power because she had proven her worth, courage and, above all, loyalty. 

The Rape of Persephone - Hecate as an Infernal Deity

The Return of Persephone, Attic red

figure krater, Metropolitan Museum, 

New York City, USA (Hermes leads
Persephone out of the underworld,
Hecate and Demeter welcome her;
Hecate is the one holding two torches)

According to the myths, Hades (the god of the underworld) fell in love with Persephone (the goddess of the spring) and kidnapped her. Her mother Demeter searched all over for her and was help by none other than Hecate. Once again, this is only a small part of the myth, but it will do for now. While Persephone was yelling out for help as Hades was attempting to rape her/while he was kidnapping her (this differs from myth to myth), Hecate was the only one to hear her screams. Hecate joined Demeter in her search and guided her with her two torches through the dark in an attempt to save her daughter. After they found Persephone, she (Hecate) decided to stay in the underworld with her as her companion.

This is how Hecate became a deity of the underworld, although this myth can only be traced back to the time of the Greek tragedies. In any case, she was in charge of the souls of the deceased; she purified them and helped them make atonement. 

Hercules, Cerberus and Hecate (on the

right), Apulian red figure krater,

Antikensammlungen, Munich, Germany, 

ca 330 - 310 BC

As Hecate lived in the lower world, she developed darker aspects (which are by no means less important or necessarily "evil"; they are just darker but regarded as equally necessary for the balance of the world as any good characteristics any god may possess). She became associated with ghosts and other beings of the underworld (which she supposedly sent to earth during the night). Sometimes she would go along with them and her presence could supposedly be known because dogs would start to howl. Her association with dogs is quite deep as she was usually accompanied by the hound Cerberus who lived in the underworld with her. She also had another dog companion; a black bitch who was actually the Trojan Queen Hekabe (the queen had jumped into the sea after the fall of Troy in the Trojan War or was stoned to death according to some myths, but the gods turned her into a black dog and gave her as a gift to Hecate).

Hecate with a black dog, 

Antiken-sammlung des Archaologischen 

Insituts der Universitat, 

Eberhard-Karls Universitat, 

Tubingen, Germany, 

Attic black figure kylix

As she was very close to Persephone, she became identified with her. Unfortunately, as an infernal deity (a deity of the lower world), many negative associations were developed with her. She came to be seen as malevolent and was said to practice witchcraft by which she controlled the many spirits of the underworld. According to some sources, she had complete control over the lower world and everything in it. 

Since it was believed that spirits haunted crossroads (and Hecate was often with these spirits), she became known as the goddess of crossroads too. 

All of this lead to Hecate being seen as the goddess of the underworld, of the night (as she and the ghosts were thought to come out at night), consequently of ghosts and spirits and the Moon, but also as the goddess of magic and witches. And so she became the Greek "goddess of witchcraft". Also, her association with the Moon is another reason why she is often confused with Persephone.

Medea, Kirke and Gale - Witches and Hecate

There are several myths connecting Hecate to witches and witchcraft (although these are not the only reasons why Hecate is associated with witchcraft).

The first myth is that of the witch Medea who was also a priestess of the goddess. In most stories, it is said that Medea got her magical powers from Hecate. This is logical as Medea dealt with ghosts and spirits (i.e. her magic was necromantic in a way) and Hecate herself was the goddess of the underworld.

Also, according to some myths, both Medea and Kirke were Hecate's daughters (though she is usually said to be a virgin goddess). In fact, she taught both her daughters all she knew about witchcraft, herbs and such (in particular poisonous herbs which were her specialty). Kirke especially followed in her mother's herbologist footsteps. 

As for Gale, she was also a witch that completely lacked self-restraint. This referred to her sexual appetite, but it is not clear whether it also referred to her magic as well. In any case, this angered Hecate who punished her by turning her into a polecat that was from then on her familiar (along with the black dog I mentioned before).

Hecate's connection with witchcraft does not end here. Hesiod explains that she is a nocturnal goddess of witchcraft because of her parentage (Asteria was the goddess of stars and the night and her father's name - Perses - is linguistically connected to both Persephone, the goddess of the underworld, and Perseis, the mother of Kirke and another witch called Aeetes, although this second association is quite blurred as Hecate is also referred to as Perseis, because she has different relations with Aeetes in other myths and so on). Another reason why she is connected to witchcraft is because of her connection to necromancy. This association was inevitable as Hecate was connected to ghosts (and necromancy is the practice of communicating with the dead). And just to repeat this once more, her supposed daughter Medea was thought to practice precisely this kind of magic. It is partially due to this myth (and others similar to it) that witches in general came to be associated with the practice and so Hecate also god mixed into the stereotype.

I already mentioned that Hecate was very skilled when it came to herbs, especially poisonous ones. Herbology was a traditional practice among witches to say the least, and being acquainted with poisonous plants was all the more necessary as some of them could also be used for healing. On the other hand, one must know a poison to know the cure. Herbology was often accompanied by magic which only serves as an additional connection between Hecate and witchcraft. It can thus be said that Hecate is also the goddess of magic and poisonous herbs (or herbology in general).

Hecate as the Triple Goddess

Triple-formed
representation of Hecate,
marble, Roman copy
after an original of the
Hellenistic period

The reason why many Wiccans and witches alike respect or worship Hecate, apart from the fact that she is the goddess of witchcraft, is that she is also referred to as the Triple Goddess. As many of you may know, the Wiccan Goddess is perceived as a Triple Goddess with three aspects; the Maiden, Mother and the Crone. 

Hecate got this title as a consequence of being a crossroads deity. Namely, she presided over the areas where three roads met and was thus depicted as watching in all three directions simultaneously. This lead to her being perceived either as three aspects of the same goddess turned back to back to one another or as a goddess with three heads. As mythology goes, these heads weren't always human; one head was often that of a horse, the other of a lion (or a boar) and the third of a dog (recall her association with dogs). 

Hecate, the British Museum

Another reason why she is depicted as a triple goddess is because she had power over all three realms - the earth, underworld and the sky (if you remember, Zeus didn't take these powers away from her as a thank-you for her helping him in the battle of the Gigantes). The one difference between Hecate's triplicity and that of the Wiccan Triple Goddess is that all three faces/bodies of Hecate are usually portrayed as young and beautiful, whereas the Wiccan Triple Goddess has three aspects out of which only the Maiden can be called young. The Mother aspect is slightly older, though no less beautiful, and the Crone aspect...well...the name speaks for itself.

The Romans referred to her as Diana Triformis (i.e. Diana of Three Forms). Diana was the Roman equivalent of the Greek goddess Artemis with whom Hecate is also connected. In this case, she was truly a goddess with three separate aspects; that of the goddess Diana (the Greek Artemis), Hecate and Prosperina (i.e. the Greek Persephone which we already established a connection to). 

Since we are on this topic, it is worth emphasizing that Hecate was often confused with both Persephone and Artemis. The reasons why she was confused with Persephone are: (1) they are both deities of the underworld (and they are very close); (2) they are both carriers of the souls of the dead; (3) the torch is a symbol of both of them. 

The reasons for her confusion with Artemis are the following: (1) they are both depicted wearing knee-length dresses and boots; (2) they are both often depicted being followed by dogs; (3) they are both said to love hunting (and Artemis was the goddess of the hunt); (4) they were both protectors of the youth; (5) they were both thought to be virgin goddesses; (6) linguistic mix-ups and confusing ideas connected to the Persephone myth; (7) they are both lunar deities.

Another goddess that Hecate is often confused with is Selene since both are lunar goddesses and are ultimately connected to the night and stars also.

Hecate's Iconography

Iconography is the study of the use of symbols (or icons) in works of art which are used to interpret the meanings of the works themselves. Hecate, as any mythological figure, is associated with certain things and other figures. It is precisely by means of these associations that interpreters can recognize her figure in an artwork.

Hecate's main symbols are:

• two torches (sometimes only one; this developed from the myth of the rape of Persephone)
• her familiars - the polecat and a black bitch
• dogs in general (her black dog familiar, the dog Cerberus, she is sometimes depicted with a dog's head, dogs start howling when she is present, she is sometimes accompanied by a pack of dogs just as Artemis is etc.)
• keys (she unlocks the mysteries of the underworld)
• daggers (she uses them to "cut through delusions", this is also often associated with the Wiccan ritual knife known as the athamé)
• knee-length maiden's skirt and hunting boots (typical dress of virgin goddesses; also part of the reason why she is confused with Artemis)

Although she is not depicted with the following symbols, they are still connected to her:

• the Moon
• the night
• the underworld
• ghosts/spirits
• crossroads
• magic/witchcraft/witches

Hecate's Cult

Even though Hecate was a well-known goddess in the ancient world, she was not worshiped publicly as much as she was privately. Her worship was mainly conducted at small, private altars in the home. It was thought that having such an altar in the household would ward off the evil eye and other hexes or curses (or negative influences of witchcraft in general).

As she was a deity of the crossroads, a sort of "crossroad shrines" also existed. These were more gifts or sacrifices (usually of food) that were placed on the crossings of three roads as is appropriate for this triple deity.

Her public cult was the strongest in Eleusis (Attika, Southern Greece) where the famous Mysteries of Eleusis were dominant. These mysteries primarily celebrated the goddesses Persephone and Demeter as goddesses of fertility and crops. The myth of Persephone's abduction and rape was surely a part of these mysteries and so Hecate, by extension, was also included. It seems as though her cult was in general very strong in the south of Greece, not only in Eleusis but also the cities of Athens, Aigina, Argos and so on.

I previously mentioned that she was a Thracian goddess also. Some claim that she herself was not this specific Thracian goddess but rather that she was equated with the goddess Bendis. This would mean that Hecate was simply a product of the synchronicity of the Greek and Thracian culture and took on Bendis' attributes. As Thracia was situated north of Greece, her cult was also present in the northern regions of the land such as Thessaly.

In addition to Eleusis, her cult was also very strong on the island of Samothrace and could also be found in Asia Minor and even on the island of Sicily in southern Italy.

Her cults gave her many names and epithets. Most of them were connected to her characteristics, mythology or parentage. So just to list a few: Perseis (the Destroyer; named after her father Perses who was the Titan god of destruction), Aidônaia (Lady of the Underworld; she was an infernal deity as mentioned before), Trimorphis (Three-Formed, she was depicted as having three heads or three bodies each facing a different direction), Trioditis (of the Crossroads or of the Three Ways, she was the goddess of the crossroads and also a triple goddess), Nytipolos (night-wandering, she was a nocturnal deity), Khthoniê (of the Underworld, as explained before), Skylakagetis (Leader of the Dogs; she was associated with many dogs, some of which were her familiars), Liparokrêdemnos (Bright-Coiffed, With Bright Headband, can be connected to her being a lunar deity), Anassa eneroi (Queen of those Below or Queen of the Dead as she was the goddess of the Underworld) and so on.


Hecate gained a sort of bad reputation because of her connection to witchcraft (just as witchcraft itself gained an even worse reputation). This can be traced back to the Middle Ages when she was seen as presiding over the "satanic rituals" that witches conducted. Hah. More precisely, it was Diana that was believed to lead these rituals, but Diana and Hecate were very closely connected and even equated sometimes. An interesting theory is that Hecate's triplicity (or rather her depiction with three heads) lead to Dante's description of a three-faced Satan.

Many have a hard time connecting with Hecate and some even fear her image, but this is all due to prejudice and misconceptions. Even though this deity has many darker aspects, it is important to remember that she is not all dark. Even the "nicest" of gods have dark aspects. I believe that modern society is just used to everything being purely good or bad or black and white and that ambivalence of deities such as were worshiped by the ancients is incomprehensible. The ancients saw the deities as very anthropomorphic. As such, they had their own backgrounds, relations, characteristics and, what's more important, they were not perfect! Each of them differed from one another and in every situation, someone had to be the bad guy and someone had to be the good guy. As is the case in real life, it's not always the same people that play the role of the good guy; everyone shows their "bad side" every now and then. It was the same with the gods.

One must remember that Hecate also has many "neutral" and positive associations. Also, things that we see as "bad" nowadays are a misconception from the viewpoint of the ancients. For instance, the underworld would not have been seen as bad back then; it was an equally necessary part of the cosmos as anything else and thus was important for keeping a cosmic balance. The same can be said of the night; one person may have very bad associations with it while another may perceive it as beautiful and enchanting, or even romantic. This is why I believe that even the so called "dark" gods must be given a chance and tried to be seen without prejudice and from other perspectives.

Until next time. Yours,
Witch's Cat

The Difference Between Pagans, Wiccans and Witches

It's interesting how many people confuse the terms "Pagan", "Wiccan" and "Witch" to the degree that they use them as synonyms. Of course, nobody is going to burn you at the stake if you don't know the difference, but it may disturb some members of any of of these groups. I don't include myself in this category because I am aware that people don't have any bad intentions when they mix the terms, but I do feel obliged to explain the main differences...simply for information's sake.

I have to admit that I love researching the etymology of some words. :) So you can guess what I'm going to talk about next. ;)

Pagan - this word comes from the Latin noun pagus (14th century) which referred to country-dwellers, villagers/rustics/provincial people. The adjective paganus "of the country, rural" was derives from this word. All Pagan religions were banned in Rome in 392 AD, and in 380 AD, Christianity became the official religion. It is during this time that the pejoration of this word begins. Christians start calling themselves Christ's soldiers (soldier = lat. militum) so everyone else is the opposite - civilians/incompetent soldiers (lat. pagi). It wasn't until later that this word came to be associated with labels such as "infidel" or "heathen". In modern times, this terms is connected to all earth-based faiths which also often include a worshiping/respect for nature.

If you have a look at some dictionaries, you may find many negative definitions of this word. The following definitions were taken out of the Merriam-Webster dictionary:

 "pagan (noun): 1:  heathen 1; especially :  a follower of a polytheistic religion (as in ancient Rome)
2:  one who has little or no religion and who delights in sensual pleasures and material goods :  an irreligious or hedonistic person 

Synonyms: gentile, idolater (or idolator), heathen "

In some Croatian dictionaries, I found definitions including horrible descriptive words such as: uneducated, dirty, abominable, disgusting, feces, that which is dirty, spoiled, evil, disgraceful, raging, etc. 

Honestly, I have never been referred to as disgusting or dirty. I take a shower every day and try to be nice towards other people. I don't make people sick (at least now to my knowledge). I really don't know what more to say so let's go on to the next term.

Witch - is derived from the noun wicce (female) or wicca (male). The female word refers to a female magician i.e. a sorceress, but it was later used to refer to "a woman supposed to have dealings with the devil or evil spirits and to be able by their cooperation to perform supernatural acts" (that were usually used for evil?...hmm). The male noun obviously refers to male magicians, men that practice magic/witchcraft. The verb wiccian also exists which means "to practice witchcraft" (the German verbs wikken/wicken mean the same thing). The Marriam-Webster dictionary gives the following definitions:

"witch (noun): 1:  one that is credited with usually malignant supernatural powers; especially :  a woman practicing usually black witchcraft often with the aid of a devil or familiar :  sorceress — compare warlock
2:  an ugly old woman :  hag
3:  a charming or alluring girl or woman"

What's interesting is that the terms "Witch" and "Wicca" are often used interchangeably and have the same etymological background, as you will see under the definition of the latter term.

Wicca - a name for the Neopagan faith which falls under the category of Paganism. The first person to have used it in this context was Gerald Gardner in his book Witchcraft Today from 1954. He says: "Witches were the Wica or wise people, with herbal knowledge and a working occult teaching usually used for good ...." (notice that "Wica" is spelled with one c and that it is in the plural form!). It is known that he used this term to refer to the practitioners of this path but not for the path itself. It was some of his students how started using it in this wider context. In his book The Meaning of Witchcraft, he says that the word wica was present in his initiation ceremony and that it thus played an important role for him.

"I realised that I had stumbled upon something interesting; but I was half-initiated before the word, 'Wica' which they used hit me like a thunderbolt, and I knew where I was, and that the Old Religion still existed. And so I found myself in the Circle, and there took the usual oath of secrecy, which bound me not to reveal certain things."

It was only in the late 1960s that this term was used as a name for the new Pagan path that was connected to Witchcraft. The first printed reference to this term can be found in Hanz Holzer's article entitled "The Truth About Withcraft" (1969). He writes:

"If the practice of the Old Religion, which is also called Wicca (Craft of the Wise), and thence, witchcraft, is a reputable and useful cult, then it is worthy of public interest."

I think that it is clear from all this information that the three terms don't mean the same thing. But I didn't decide to write this post just to give you an etymological background. My original goal was to elaborate on a claim which reads: "A Witch doesn't have to be a Wiccan and a Wiccan doesn't have to be a Witch". I really can't remember where I read it, but it just stuck with me and now I can't get it out of my head. 

If you look at the picture with which I began this post, you can read three statements which will lead me from this point onward, all the way to the end of the post. They are:

1. Pagans aren't automatically Wiccans.
2. Wiccans aren't automatically Witches.
3. Witches aren't automatically Pagans.

So let's get down to business. :)

1. Pagans Aren't Automatically Wiccans

It would be more precise to say "Neopagans aren't automatically Wiccans" because we are dealing with the revival of ancient Pagan beliefs but with a few "modern twists" in these recent times. However, one thing that Neopagan beliefs have in common with prehistoric belief systems is the worshiping of nature. Wicca is only one of many Neopagan religions that exist today. So if someone calls themselves a Pagan/Neopagan, then they follow a certain Neopagan path which doesn't necessarily have to be Wicca. Some of the most well-known paths along with Wicca are: Druidry, the Hermetic Order of the Golden Dawn, Thelema, Asatru, Odinism, the Goddess movement, Progressive Witchcraft, Eco-paganism etc. You can find a longer list here. 

  

So basically, a Pagan is a person who follow any (Neo)pagan faith but not necessarily Wicca. On the other hand, Wiccans are Pagans because Wicca is, in fact, a Neopagan faith. 

In short: Pagans don't have to be Wiccans, but Wiccans are Pagans.

2. Wiccans Aren't Automatically Witches

Before explaining the difference between these two terms, I have to explain how the terms practice, religion and spirituality differ.

Practice is defined as a manner of action/working/practice, a custom, habit or action. It comes from the Greek word prȃksis meaning "work, business, action". 

Religion is defined as "an organized system of beliefs, ceremonies, and rules used to worship a god or a group of gods". Sometimes, an all-mighty force takes the place of the deity/ies. Monotheistic religions are centered around one God, while Polytheistic religions have several Gods/Goddesses. In most religions, these deities are also the creator of the world and that which decide over general events and the fate of the world, estimates the borders of good and evil. Religions always have their own moral codex and fixed ceremonial laws which are usually cared for by religious/spiritual leaders and priests (who are usually their subordinates).

Spirituality is the sensitivity or attachment to religious values. It is also defined as the quality or state of being spiritual.

According to the stated definition, neither Paganism nor Wicca (since Wicca is a part of Paganism, as I already said) are religions since they don't have strictly defined ceremonial laws, nor do they have a spiritual leader, a hierarchy or sacred texts. You could call them a religion because a certain belief system does exist, but even this system often varies among individuals and doesn't have strict boundaries as is the case with organized religions. These are only some of the differences that exist. What can be concluded from all of this is that both Paganism and Wicca are, in fact, spiritualities and not religions.

Witchcraft is a practice and as such doesn't have to fit into a religious context. A Witch is any person that practices magic/witchcraft and doesn't even have to define their religious views. This is why you will come across followers of many Pagan faiths (but also many other belief systems that have nothing to do with Paganism) who practice magic. Some will say that witchcraft is also a religion because it includes invocations of various deities or higher entities, but it is worth noting that these invocations are not necessary to perform magic.

To give you a specific example, I think of myself as a Wiccan (so I follow Wicca), but I do not practice witchcraft (at least not any more) so this is why I do not think of myself as a Witch.

In short: Wiccans can/don't have to be Witches and Witches can/don't have to be Wiccans.

3. Witches Aren't Automatically Pagans

We can refer back to the definitions of spirituality and practice for earlier on. Witchcraft is a practice and Paganism is a spirituality. Each Pagan decides for him/herself which path to follow and also has a right to decide whether or not to practice witchcraft. Also, each Witch decides if he/she wants to even follow any spirituality or religion (be it Paganism or not). 

In short: Witches can/don't have to be Pagans and Pagans can/don't have to be Witches.

I'm going to take a wild guess and say that this is new and confusing for a few of you, but it will settle down in time. :) Try reading the post a few more times; maybe that will clear things up for you.

For additional explanations of certain terms, you can have a look at the links that were mentioned throughout the text. I found his online etymology dictionary was very useful. If some terms are still unclear to you, I recommend you have a look at the Witch's Glossary on my blog. Since I keep adding terms to it, it is possible that you don't find what you are looking for. In that case, you can flip through the two books which are recommended in that same post (you can download them as pdf files).

Anyway, I hope I cleared some things up for you! :D

Until next time. Yours,

Witch's Cat