Honoring the Salem Witch Trials a Samhain Ritual

Honoring the Salem Witch Trials a Samhain Ritual R OWA N P E N D R AG O N

Honoring Those Who Went Before When Samhain comes around each year, one of the most important aspects of our rituals and celebrations is often the honoring and remembrance of our loved ones and those who have gone before us. Quite often these ancestral remembrances are reserved for our direct ancestors or people that we knew in life. Sometimes we forget that we also have what are sometimes called Cultural Ancestors or our Mighty Dead who may not be related to us through the blood but who still have played a role in making us who we are. In January of 1692 events began to unfold that would change the course of two towns and the lives of well over 100 people forever. The trials that would consume two towns, Salem Town (modern day Salem) and Salem Village (modern day Danvers), would come well after the start of the Burning Times and it wasn t the first series of witchcraft related trials or executions in the United States. Those who died during the summer and early autumn of 1692 gave their lives in an act of courage. The people who were jailed, i

tortured, and eventually lost their lives either through execution or while imprisoned, refused to confess to something that they didn t do. We honor those who died during the Salem Witch Trials and other events of the Burning Times as cultural ancestors even though they themselves were not witches, or at least as far as most of history can tell. They died because of the hysteria and misunderstanding surrounding a practice that today most of us are free to embrace openly, in large part because of the results and circumstances of what happened during that time. For that we honor those who died so that their names and their lives are remembered and not given in vein. The ritual that follows is a way to honor the over 150 people arrested and jailed and the 24 people who lost their lives during the Salem Witch Trials of 1692. I have included a brief summary of the events that transpired during the Trials as well as a very short summary of the celebration of Samhain along with a few recipes for your ritual. This ritual and the other information you ll find here are all going to be part of my upcoming ebook Samhain: The Celtic Festival of the Dead. ii

CHAPTER 1 A Brief History The Salem Witch House, home of court magistrate Jonathan Corwin, one of the judges in the Salem Witch Trials. It s the only remaining structure in Salem with ties to the Witch Trials. While putting this short ebook together I was thinking about the names of the people who are called and honored in the actual ritual and all the things that lead up to their unfortunate and untimely ends. I debated whether to include this section but I thought it would be helpful for those less familiar with the events of the Salem Witch Trials. I will do my best to keep this short, especially since there are a number of excellent books and online sources that do a much better job of getting into the real in-depth history and the real heart of the issues. I would recommend further reading on the subject for a better understand of the ins and outs of what happened. 3

A Look at the Crime of Witchcraft Before really getting into the events that happened between the winter of 1691 and the late fall of 1692, it s important to understand the social climate of colonial New England, at least in some small way. In 1620 the first group of Pilgrims came to the area to create a new settlement in order to escape the religious persecutions of their homeland of England. Over the next few years a number of small colonies were established. Salem Town, modern day Salem, was settled in 1626. Ten years later in 1636 Salem Village, modern day Danvers, would be settled. The Puritans in the Massachusetts Bay Colony were God-fearing, church-going, hardworking people. They had strict rules against most pleasurable pursuits and help their religious activities as being central to their lives. Long before the Massachusetts Bay Colony was settled, in 1484 Pope Innocent VIII issued a papal bull which acknowledged a belief in the practice of witchcraft and declared it to be heresy. Innocent sent inquisitors to Germany to begin persecuting those believed to be witches. It s long been believed that this is what gave way for the beginning of the witch hunts which would then spread quickly through Europe. This papal bull gave full approval for the start of the Inquisition of anyone suspected of witchcraft and for the use of any means necessary to get rid of them. 4

This bull was written in response to a request by Inquisitor Heinrich Kramer, a Catholic cleric, who was looking to gain exclusive power to prosecute people accused of the crime of witchcraft. While the bull requested that local authorities work with the inquisitors on their quest, Kramer didn t feel he really gained the power necessary to wipe out witches in Germany. As a result he wrote the Malleus Maleficarum in 1487, which translates to Hammer of the Witches. It served as a guide for the prosecution of witches as well as outlining some of the basic beliefs and ideas surrounding the crime of witchcraft at the time. One of these central beliefs, which would also play out during the Salem Witch Trials, was the idea that the Devil s power was strongest when sexuality was involved. It was thought that women were more sexual than men and therefore were more likely to become witches because they could be easily persuaded by the Devil. The woman would have sex with the Devil after a secret meeting and after which should we become a witch. Another important element of the Malleus Maleficarum at the time were the instructions for how to test if someone was a witch. This included things like looking for a witches mark, often a spot, scar, or birthmark on the body, something that would stand out which served as a witches teat. This was believed to be a place on the body where the familiar spirit of the witch, thought to be the Devil in another form such as an animal, would be fed from. These spots would be suck with long, sharp needles. If there was no blood or the person didn t feel pain, it was believed to be a true witches mark and proof that one was a witch. There was another popular test that the accused would be put through called swimming, sometimes also known as swimming a witch or trial by water. This was a legally approved practice from the 920 s in England which focused on the belief that water was innately pure and that it would reject anything that belonged to the Devil. The accused would be tied and thrown or lowered into a body of water. If the person floated and would not sink it was considered a sign of proof that the person was guilty of witchcraft and consorting with the Devil. These are only two of many different tests for witchcraft and quite tame in comparison to some of them, and truly nothing compared to what those found guilty 5

would then go through. It s been suggested by researchers and historians that texts like the Malleus Maleficarum, given that they were written by monks and members of the clergy, have deep elements of misogyny with a bias toward women and with the tests designed to almost intentionally prove guilt in order to create a reason to jail, torture and execute women. It s noteworthy that the executions of witches throughout the years, as well as the location where the trials and executions took place, meant that the method of execution would vary. Many people live under the misconception that those executed in the Salem Witch Trials were burned at the stake because of the long held image of the witch tied and burned alive at the stake in a crowded town square with hundreds of people looking on. These new English colonies in America were founded under English law and still lived by these laws. The burning of witches was forbidden by English law and as a result hanging was the accepted method of execution. Those accused of witchcraft that were burned at the stake were found in places like Germany and Scotland. Typically in these cases burning was actually the final death, as it were. The person was most often drowned or otherwise tortured and either already dead or unconscious when they were burned at the stake. The burning was essentially the fail safe to make sure that the person was dead. A Summary of the Salem Witch Trials The witch hunts that were already taking place throughout Europe were a little bit different from what we would see in America. The first trial and execution for witchcraft in America took place in a Connecticut colony in May 1647. Soon the witch hunts in the English colonies would begin to take form. Rather than inquisitors coming door to door looking for signs of witchcraft like the raids that took place in Europe, the American witch hunts were more about people accusing one another. Someone would simply have to make a public accusation and that person would soon find themselves under suspicion of witchcraft. It would become a way to remove people from a community that were in someway a burden or unde- 6

sirable, or someone who went against the conventions of the town. These were all things that would play out early on in the Salem Witch Trials. During the winter of 1691 9 year old Betty Parris and her 11 year old cousin Abigail Williams would spend their time during the cold, snowy winter nights at the fireside with the Parris slave woman, Tituba. Tituba would share with the girls stories from her Caribbean homeland full of magic, even teaching the girls tricks for predicting the future. One of these including breaking and egg into a glass of water and holding it up to a candle. The girls were told that if they watched the egg white in the glass they would see the face of their future husband. Soon six other girls, up to the age of 20, joined in these small get togethers. Things started to go wrong when on January 20, 1692 Betty and Abigail started to show some strange behaviors that brought about concern. The girls were having fits, screaming, going into trancelike states, convulsing, and seizures. By mid-february, after visits from doctors and various tests were done, no physical symptoms were able to be found. Because of this the cause of the girls condition 7

was determined to be spiritual and that the girls were under the influence of the Devil. Under the direction of the church and lead by Reverend Samuel Parris, Betty s father, the town underwent community wide fasting and prayer services in an attempt to chase away the Devil and all evil spirits who were tormenting the girls. When the prayer and fasting caused no change in the girls condition Reverend Parris and others became convinced that it was witchcraft which was the root of the problem and the girls began to be pressured into naming those who caused their condition. The girls gave in and named Tituba along with two other women in from town, Sarah Good and Sarah Osborne. Both women were of lower status in Salem Village and neither attended church, something that made them easy targets. Sarah Osborne was also seen as being of questionable morals by the people of town because she had married her long time servant. On February 29, 1692 arrest warrants for both women were issued. Both women maintained their innocence however, on March 1st during examinations by the magistrates, Tituba confessed to just about everything she was accused of. For three days she testified before the court, confessing to being in consort with the Devil, saying he had come to her in visions and that a tall dark man from Boston came to her to force her to sign the Devil s book. Tituba claimed that the book had the names of a secret group of witches operating in the area. She said that she saw nine names in the book, including both Sarah Good and Sarah Osborne s names, but that she was unable to 8

read the others. This naturally set the town on edge because this could mean anyone might be a witch. Because Tituba confessed she was placed in jail rather than put to death. If a person confessed to the crime they were spared death, even for an act such as this since witchcraft was seen to be an act of treason. Since many of the church leaders were also people holding positions of judicial or political standing in the colonies, this was not only an act against the church but an act against the law as well. However the church held great power and a confession meant that the person was putting themselves in the hands of God to be judged. By the time the witch trials would be over 55 of the over 200 people that would be accused would opt to confess to spare themselves death. While on trial for the crime of witchcraft Sarah Good declared their innocence and insisted she had no knowledge of witchcraft or the issues with the girls. During the testimony both girls began throwing fits in the court room, claiming they were being attacked at that very moment in the court by Good s specter. The specter, also known as a witch s familiar, was believed to be spirit servant of the witch who could fly the witch to secret meetings with the Devil or who could curse and torment those they were attacking. Both girls claimed that it was Good s specter that has been attacking them. The same claim was made about Sarah Osborne, however she told the magistrates that she had no knowledge of any use of her image by the Devil, a statement that the court didn t know how to deal with. Osborne was placed in jail and never was brought to trial again. She would die in jail in May of 1692 as a result of torture and poor jailing conditions. Tituba remained in jail for 13 months. Both she and her husband John, another slave in Salem Village, began to show fits of their own and started to accuse people of witchcraft and provided evidence to get others arrested. Tituba was eventually sold back into slavery, her new master paying her jail fees. What happened to Tituba after that has been unclear; some believe she remained in the area with another family for a while and that she and her husband returned to the islands a number of years later. 9

Sarah Good was found guilty of witchcraft and was condemned to be hanged. On July 19, 1692 Good was brought to Gallows Hill to be put to death for the crime of witchcraft. While preparing to be hanged Reverend Nicholas Noyes pressed Good to confess to spare her life however she refused and her words to Reverend Noyes would come to haunt the community years later. In response to Reverend Noyes and his persistence Good said I m not more a witch than you are a wizard, take my life and God will give you blood to drink. 25 years later, dying of an illness at home in bed, Reverend Noyes would be found dead with blood on his mouth and in his throat, believed to have chocked on his own blood. After these initial three women were accused, Betty and Abigail continued to name people who were practicing witchcraft. However these accusations were different. These people, both women and men, were people of standing and status in the community, all who were members of the church, whereas the first three were a slave and two elderly women who lived on the outskirts of town. The youngest who would be accused was Dorothy Good, also knowns as Dorcas Good, the 4 year old daughter of Sarah Good. On June 10, 1692 the first official execution in the trials took place with the hanging of Bridget Bishop. As the months wore on and the trials escalated truly turning people against one another, some people began to speak out. Petitions were signed by people of the town in favor of those who were claiming innocence asking for their release. This only added fuel to the fire. 10

One man, Giles Corey, refused to confess to witchcraft and refused to speak against his wife Martha who the girls of Salem Village accused of being a witch. The court didn t believe the girls at first, but while Martha was declaring her innocence during trial the girls all began throwing fits in the court room which ended up causing the court to convict her. Giles Corey refused to speak against his wife but he also refused to enter in a plea of his own. He knew that without a plea the court could not put him on trial so he resisted. On September 17th Giles Corey was taken to a pit in an open field by Sheriff George Corwin and was subjected to the process of pressing; a wooden board was placed on his chest and heavy rocks and pieces of stone were placed on top of it. Pressing was thought to be a way of pressing a confession out of a person. Each time Sheriff Corwin demanded a plea from Corey he responded saying More weight. Rocks were piled upon him for the next two days until he was finally crushed to death on September 19th. On September 22nd his wife Martha Corey followed him in death and was hanged as a witch on Gallows Hill. When people of higher class were accused, including the wive of the Massachusetts Governor, the girls had clearly gone too far. On October 3, 1692 Increase Mather, father of Cotton Mather and a Puritan minister, gave a sermon that would have a great affect the Governor and others denouncing the trials. In it he declared that It were better that ten suspected witches should escape than that one innocent person should be condemned. On October 8th Governor Phips declared that the reliance of spectral and intangible evidence was no longer allowed in the trials. This was largely all the was used to convict everyone who d been tried. 11

On October 29, 1692 Governor Phips dissolved the Court of Oyer and Terminer, the court that had been formed to hear the trials, and forbid any further arrests for witchcraft. In May of 1693 the general court of the Massachusetts Bay Colony tried all the remaining cases for witchcraft. No one was convicted and everyone, including all those still in jail, were released. All those who were executed during the trials or who had been convicted of witchcraft couldn t be buried in the church sanctioned burial grounds. Where most of the remains of those who died during the trials ended up is largely unknown. Once hanged they would be cut down and buried in shallow graves a the hanging site and their deaths never officially recorded in colony records and they were essentially treated as if they never existed, presumably because of the treasonous aspect of their convictions. In 1706 at the age of 26 Ann Putnam, one of the girls who made the accusations along side Betty Parris and Abigail Williams, came before the townspeople at church to apologize for her actions and accusations made during the trials. Putnam claimed that she was under the delusion of Satan and that she was fearful of the judgement that would be awaiting her from God for having been an key instrument in the deaths of those during the trial. It s been believed that Ann s parents pressured her to accuse the people accused as a way to get revenge against people in town. Before it was all over 185 people would be accused in the Salem Witch Trials. 59 people were tried, 31 convicted, and 19 people executed by the court with four others dying in jail. A total of 24 people lost their lives during the hysteria. By 1957 all 31 people who had been convicted of witchcraft were exonerated and their names returned to good standing historically. Today we honor these people for their bravery, for standing by their truths and for standing up for their own beliefs. These weren t witches, they were Christians who fell into the mob mentality brought on by a small group of girls, who for reasons still debated today decided to point fingers and accuse people of something they did not do. As modern day Witches and Pagans we look to the Salem Witch Trials as a reminder of what happens when people are not educated, open, and truthful. 12

CHAPTER 2 Ritual to Honor the Salem Witch Trials Samhain is a time for honoring the dead, known and unknown, and touching the other side through the thin veil between the worlds. It was believed that on this night, commonly celebrated on October 31st, that the dead had the opportunity to walk among the living for one last time. Some were thought to come and look for ways to handle unfinished business while others were simply looking for a chance to visit with loved ones once more. 13

Our modern day Halloween celebrations are rooted in this Celtic celebration of the dead and many of our modern October sites and customs have ties to practices of the Celtic people and the Druids during the Samhain celebrations. Jack- O-Lantern s, originally carved from turnips and beets, were used to light the way for the dead wondering the earth. People would wear costumes, sometimes dressing as the opposite gender in order to confuse spirits that might come to haunt them. Beggars, children, and the poor would go door to door asking for food, often treats called soul cakes, in exchange for prayers and songs to be offered to the dead. And other food or treats would be left out as a gift to the spirits of ancestors and others that might be passing by. Today many Witches and Pagans honor the night of Samhain as the Witches New Year, a time when reaching a point of transition as we enter into the dark half of the year and the time when the stirrings of first beginnings happen. The Celts honored a new day as beginning at sundown since they understood the way that all life begins and ends in darkness. Samhain is traditionally celebrated sundown to sundown with this being the night. There are many different ways and honor and celebrate this sacred night. The most common include paying respect to our ancestors, doing divination and scrying to see what the next year will bringing, casting spells that involve the aid of the dead, journeying to the Underworld, communing with and honoring the faeries, and even dedications to the Craft. This is where I feel this ritual for the accused witches of Salem fits in. This is a ritual that honors people who we might consider to be cultural ancestors, people who have a connection to our past and present as witches ourselves, despite the fact that these people were largely Christian. They are tied to us and us to them and honoring them at Samhain is a wonderful way to mark this special night for the dead. The ritual that follows can be done as a group ritual or it can be modified as a solo ritual. I originally wrote this for my coven and then reworked it to be used for a public Samhain ritual that I led in 2003. I have included some recipes for the ritual as well as a full supply list. Again, please modify where needed. 14

Samhain Ritual Recipes Below you ll find a few recipes for Samahin incense, oils, and a recipe for Soul Cakes which can either be used as cakes for ritual or as an offering for the dead. A Note About Measurements: In the recipies for oils and incense you ll see that I only list a number of parts for each ingredient. Before making your supplies decide about how much you want to have of your final product and decide on what 1 part should be to create your final product. Samhain Ritual Oil 3 parts Pine oil 3 parts Frankincense oil 3 parts Rosemary oil 2 parts Patchouli oil 2 parts Lavendar oil 1 part Cinnamon oil 1 part Petigrain oil Base oil 1 part Wormwood oil Base oil Samhain Ritual Incense 1 part Cinnamon Chips 1 part Wormwood 1 part Patchouli 1 part ground Frankincense A few drops Pine oil Spirit Scrying Smoke 2 part Mugwort 1 part Wormwood 1 part Damiana 1 part Lavender 1 part Bay 1 part Sandalwood 1 part Dittnay of Crete 1 part Benzoin Powder 1/2 part Jasmine oil 1/2 part Myrrh oil Spirit Calling Oil 3 parts Anise oil 3 parts Sandalwood oil 2 parts Rose oil 2 parts Benzoin oil 15

Soul Cakes This recipe will make 12 soul cakes for you to use either in ritual or an offerings as part of your Samhain celebrations. Ingredients 1 cup butter 3 3/4 flour, sifted 1 cup sugar 2 eggs 1 teaspoon each: Cinnamon, Ginger Allspice 1/4 teaspoon fresh ground Nutmeg 2 teaspoons apple cider vinegar 5 tablespoons milk Confectioner s Sugar Preheat oven to 350F. Cut butter into flour and blend. In a separate blow beat eggs, vinegar, and milk together. Blend in sugar, cinnamon, ginger, allspice, and nutmeg. Mix well. Add flour slowly in small batches until stiff dough begins to form. Knead and roll dough 1/4 inch thick. Use a round cookie cutter to cut 3 inch round cookies from sheet of dough. Place on a greased cookie sheet, poking each one several times with a fork. Bake 20-25 minutes. Remove from cookie sheet to a cooling rack, and whiles till warm, sprinkle with Confectioner s Sugar. 16

Samhain Ritual Honoring the Salem Witch Trials Ritual Supply Check List 2 black candles, one for the Crone Goddess, one for the Lord of Shadows Cauldron, cast iron and safe for fire 91% Proof Rubbing Alcohol Epsom Salts Long fireplace matches Squares of parchment paper and pen, one for each person in ritual 1 apple 1 black skull candle (or one black pillar candle) Samhain Ritual Incense and Oil Incense Burner and Charcoal Bowl of salt Bowl of water Altar Bell Sage Stick or other Smudge Wand Athame Chalice Quarter Candles Soul Cakes Wine or Apple Cider Offering Bowl Other seasonal decorations as desired 17

Roles In Ritual: For this ritual the only roles used are that of High Priestess and Quarter Callers. Before Ritual: Have each person take a quite moment to reflect on something they wish to sacrifice to the fire during ritual, have them each write this thing down on a square of parchment with a pen and have them carry this with them into circle. Light the incense charcoal so it will be ready to use later. Beginning Ritual: Light the sage and let it smoke. Cleanse the ritual space and the altar area with everyone standing outside of the space. Have everyone line up to come into the space one at a time, smudging each person as they come in. Beginning Chant: As everyone comes into the space and takes their chosen place in circle, have them being this traditional opening chant, which they should keep going until signaled to end: I - O - E - Vo - A After each person has been smudged and welcomed into circle, while everyone is still chanting, the High Priestess takes the Samhain Ritual Oil and anoints the third eye of each participant, blessing them and opening the gateway for them for the season. Once everyone is anointed the High Priestess anoints herself, places the oil on the altar, and then rings the altar bell three times and signals everyone to end the chant. Casting the Circle: The High Priestess takes the wand from the altar and walks clockwise to the Northern Quarter of the circle and begins casting the circle here, once around. I conjure thee O Circle of Power. Let this be a sacred place between the worlds. A place between the worlds of light and shadow, A place between the worlds of the spirits and mortals. Let this circle of witches on this sabbat night be a place of magick and enchantment. 18

May the wisdom of the Crone fill this space. Let the power of the Lord of Shadows bless us all. Blessed Be! Goddess and God Calls: Return to the altar and light the Goddess and God candles. Raise your hands above into Goddess position and instruct everyone in circle to do the same. As we sand within this circle on this night of Samhain, As the Wheel again turns to the dark half of the year, We welcome the four elements and their powers over both life and death. We welcome the Lord of Shadows Who is called by many names at this time of year... Hades, Dagda, and Odin. And we welcome the Goddess in her aspect of Crone Called to us as Heckate, The Morrigan, and Kali. Powers of earth and moon, sun and stars We open our hearts to your magick. Blessed by your presence and power, love and protection We welcome your guidance. In this place between the worlds, and on this night of magick and mystery Within this circle we join as one hearth and one mind And become one with our Lord and Lady. In prefect love and perfect trust We begin this rite as one. So mote it be! ALL: So mote it be! 19

Quarter Calls: Each person assigned to their specific quarter turns to face away from the circe, facing the appropriate direction and calls in the spirits of the quarter and then lights the candle for their quarter either at their space in the circle or on the altar, however it has been arranged. The High Priestess remains at the altar. North: We call to thee Ancient spirits of the element of Earth Guardians of the Northern realms. Tonight we call you to join us, Enter our circle and our hearts. Bring us your strength, stability, and magick. Join us in this sabbat rite. Hail and Welcome! Blessed Be! East: We call to thee Ancient spirits of the element of Air Guardians of the Eastern realms. Tonight we call you to join us, Enter our circle and our hearts. Bring us your wisdom, freedom, and creativity. Join us in this sabbat rite. Hail and Welcome! Blessed Be! South: We call to thee Ancient spirits of the element of Fire Guardians of the Southern realms> 20

Tonight we call you to join us, Enter our circle and our hearts. Bring us your warmth, energy, and passion. Join us in this sabbat rite. Hail and Welcome! Blessed Be! West: We call to thee Ancient spirits of the element of Water Guardians of the Western realms. Tonight we call you to join us, Enter our circle and our hearts. Bring to us your live, intuition, and healing. Join us in this sabbat rite. Hail and Welcome! Blessed Be! Seal the Circle: The High Priestess pours the salt into the water bowl; using your finger stir the water three times clockwise and draw a pentacle and charge the water for cleansing and purification. Walk around the circle once, from North to North, and sprinkle the water to bless and seal the circle. Return to the altar. Statement of Purpose: Light the Samhain Incense at the altar and have the Western Quarter guard come up, take the incense, and walk around the circle from North to North with it once slowly so everyone can take in the scent, then returns it to the altar. The High Priestess recites the following from the altar. In the dark of the night We as Witches gather in the shadows to honor and worship our deities and the elements of life. We come here on a night of remembrance, magick, and power. We open our minds and spirits to the witching hour. 21

We take this moment to draw within To embrace the dark beauty of the true season of the Witch So we can explore our personal mysteries, Experience our own trials of change And prepare for rebirth in mind and spirit. While we honor those that have gone before us, We embrace the ever changing magickal flow of the year. Honoring those who died in the Salem Witch Trials: Dress the skull candle with Samhain Ritual Oil and place in the center of the altar. Light the candle. We light this candle of death in honor of those whose physical bodies have returned to the dark womb of our sacred Mother Earth. Tonight from their graves they rise. Tonight their spirits shall roam unchained through the world of flesh and bone until the rising of the newborn sun. Thin grows the veil that separates the worlds of the living and the dead. Tonight the doors to the ghostly realms beyond stand open. Behind the spirits, phantoms, ghosts, and pale specters that do drifting by upon the winds. We call to thee, spirits of those who lost their lives in the name of witchcraft in the village of Salem in 1692. We call you to join us in our circle should you wish to come. We invite you to join us and celebrate this sacred rite. We honor your personal strength and great sacrifice in the name of something most knew nothing about which today allows us to stand here freely and proudly as the new Witches and Pagans. We welcome you with perfect love and perfect trust, free of free and sorrow. Come, loved ones come! Be here with us now! Honoring the Dead: The guard at the North, the gateway to death, steps up to the altar. One by one they read the names on the following list. After reach name is read, the High Priestess rings the altar bell once. 22

Victims of the Salem Witch Trials Bridget Bishop Rev. George Burroughs Matha Carrier Giles Corey Martha Corey Mary Easty Ann Foster Sarah Good Elizabeth How George Jacobs Susannah Martin Rebecca Nurse Sarah Osborne Alice Parker Mary Parker John Proctor Ann Proctor Wilmont Reed Margaret Scott Samuel Wardwell Sara Wilds John Willard Rodger Toothaker Lyndia Dustin Once all the names are read ring the bell a final three times and observe a moment of silence. Place an offering in the offering bowl for the dead. If anyone wishes to make any comments or offer prayers to the names read should be invited to do it now. 23

Magickal Working for Samhain: With the wand draw a pentacle above the apple on the altar. We call upon thee, Lord of Shadows and Lady of Darkness, To bless this apple to be food for the dead. Let any and all visitors from the otherworld of spirits Find sustenance in this fruit as they pass From this world to the next. So mote it be! ALL: So mote it be! As with the continuing cycle of birth, death, and rebirth, the wheel has turned once again and we are faced with a time that is both a beginning and an end. We also have come to a time to honor those that have crossed over to the other side. Let us take this moment to reflect inward. Let us release the past and look beyond the bounds of time and space to gain the insight of what is yet to come. Preparing the ritual fire: Half the cauldron is filled with Epsom Salts and rubbing alcohol, enough to wet the top layer. Light the fire with one of the long matches. As the High Priestess recites the following each person comes up one my one and tosses their paper into the fire. Let the fire die out as ritual carries on. Air and fire, water and earth, Cauldron of death that brings rebirth. Into thy flames we cast our tokens To attain our goals unspoken. Help our faults and weaknesses vanish, Let our negative traits be banished. Burn and blaze! Burn and blaze! 24

Magickal power we do raise, Ancient ways and Gods we praise; Grant us vision and sight As we call to you this Samhain night! So mote it be! ALL: So mote it be! Meditation: Have every get comfortable for a short meditation. Close your eyes and take three deep breaths. Feel yourself floating in a thick, weightless black space. Slowly you begin to descend into a dark wooded grove and it is night time. It s midnight, it s dark and cool, and the sky is only lit by the shimmering stars. You look around and see that most of the trees are bare and the leaves have fallen into some piles and mounds around the trunks of the trees. Gently you step between the trees being mindful not to trip since it is so dark. Across the grounds you suddenly come to a small circular clearing in the trees. You look up and see a dark indigo sky untainted by manmade light and glowing brightly even in the absence of the moon. When you look back down you are greeted by another figure now in the clearing with you, but you are not at all startled or frightened. Before you stands a figure of medium height and build in a long black cloak. The person raises their head and removes their hood and before you stands the Crone. Her face is wrinkled yet soft and warm. Her eyes look stern yet comforting. She may take on the appearance of a personal ancestor or friend that has passed on, but do not force it for they are always with you in many forms. She speaks softly to you with her words of wisdom... What does she has to tell you? What messages does she have to give? 25

Take a moment and listen with your heart to the words of the Crone. **pause** After she has spoken to you and she has given to you what she has to offer, she turns before you can give thanks to her for her time. The Crone knows in her heart that you are grateful and requires nothing in return on this night for it is her night and remembering her and the souls of those that have passed are all she requires and by visiting her you have done all she needs. Now turn and head back into the woods the way you cam counting out ten steps...slowly seeing the woods fade around you with each step... 1...2...3...4...5...6...7...8...9...10... Take three deep breaths and become aware of your surroundings and open your eyes. Cakes and Ale: both are done at the altar by the High Priestess. After blessing the cakes and ale place a cake in the offering bowl and pour in some wine for the Gods and spirits, then pass both the cakes and ale around to each person in the circle to partake. Ale: pour the wine or cider into the chalice and charge the contents with the athame the same way you blessed and charged the salt and water, raise the chalice up in reverence... As the Divine Male and the Divine Female come together as one They meld in creation and bring forth life. Let that which this chalice holds Be a representation of those fruits of labor And let it refresh all who drink from its well. 26

So mote it be! Cakes: place the plate of cakes in one hand and hold your power hand over the plate. Lord and Lady We ask that you lay your blessings upon this food. May the union of the Earth and Sky which grant the growth of these grains Also grant growth of the spirits and hearts of each who partakes in its nourishment. So mote it be! Farewell to the Gods: The High Priestess stands at the altar, arms raised in the Goddess position, extinguishing the candles after saying the following words. We bid peace and thanks To the spirits that have joined us on this Samhain night. May your night of travel between the worlds Be one of love and joy And may you return safely to whence you came. Hail and Farewell. Lady of Darkness And Lord of Shadows We thank you with love for attending our rite And for blessing our work here. We bid you Hail and Farewell! Blessed Be! 27

Releasing the Quarters: Starting in the West and moving counterclockwise each guard at the Quarter, extinguishing the quarter candle when done. West: Guardians of the West Elemental powers of water With love and honor We give our thanks for aiding us in our rite. Return in peace to your watery realms. Hail, Farewell, and Blessed Be. South: Guardians of the South Elemental powers of fire With love and honor We give our thanks for aiding us in our rite. Return in peace to your fiery realms. Hail, Farewell, and Blessed Be. East: Guardians of the East Elemental powers of air With love and honor We give our thanks for aiding us in our rite. Return in peace to your airy realms. Hail, Farewell, and Blessed Be. North: Guardians of the North Elemental powers of earth With love and honor 28

We give our thanks for aiding us in our rite. Return in peace to your earthy realms. Hail, Farewell, and Blessed Be. Releasing the Circle: Start in the North with the wand and walk around the circle once counterclockwise. In peace and love we release this circle. May the power of the circle be in our hearts always. May it remind us of the cycles of birth, death and renewal And the ever flowing waves of life through the seasons, Always turning like a wheel, like a circle. As this new year begins this rite of Samhain has ended And the circle is cast out into the Universe to do our will. Merry Meet, Merry Part, and Merry Meet Again! After Ritual: Let the skull candle burn through the night on the altar (or for as long as this is safe, always being mindful of the possible dangers of having a lit candle burning). Place the offerings of cakes and ale out for the passing spirits for the night along with the apple. Scatter any remaining ashes from the cauldron fire to the winds. Have a Wonderful Samhain! 29

About Rowan Pendragon I m Rowan Pendragon, a Witch, Priestess and coach who works with women to help them stop wanting and start living. I offer coaching, intuitive readings, and tools to release fears and break through blocks in order to heal the soul and move into a life of joy, balance, and abundance. I have been a practicing Witch for over 25 years and as a High Priestess I have led several covens and had the joy of teaching the Witchcraft, Wicca, and Paganism, along with other new age and metaphysical techniques and practices to a number of beautiful souls on a one-onone basis. Sharing the Craft and the joy of magickal spirituality is the my life s work and passion. Let me help you find the magick within your wild soul! Some ways we can work together... Readings - I can help you get insight and clarity on relationships, emotional concerns, and spiritual matters with a variety of different reading options. I offer tarot, oracle, and angel card readings all done with a psychic intuitive method that I ve been using to read for clients around the world for over 15 years. Healing - Get a personal distance healing session with crystals or Reiki to help remove blocked energy, speed up healing from an illness or surgery, and gain abundance and blessings. Doing healing work as a Usui and Faery Reiki Master and a Certified Crystal Healer is one of my greatest joys on my path. Coaching - Whether it s help moving through some difficult life situations, looking for help with breaking through creative blocks and developing abundance in your life, or looking to get some magickal guidance and training, I can help! Goddess Life Coaching and Magickal Coaching, similar to rootwork consultations, are also available. Let me help you tap into that magickal well deep within your soul! Visit me online today! rowanpendragon.com facebook.com/rowanpendragon2 twitter.com/rowanpendragon 30