The Old Laws

[A] The Law was made and Ardane of old. The law was made for the Wicca, to advise and help in their
troubles. The Wicca should give due worship to the Gods and obey their will, which they Ardane, for it
was made for the good of the Wicca, As the [5] Wicca's worship is good for the Gods, For the Gods love
the Wicca. As a man loveth a woman, by mastering her, so the Wicca should love the Gods, by being
mastered by them. And it is necessary that the Circle, which is the Temple of the Gods, should be truly
cast and purified, that it [10] may be a fit place for the Gods to enter. And the Wicca should be properly
prepared and purified, to enter into the presence of the Gods. With love and worship in their hearts they
shall raise power from their bodies to give power to the Gods, as has been taught us of old, [15] For in
this way only may man have communion with the Gods, for the Gods cannot help man without the help
of men.
[B] And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest
shall support her as the representative of the God, And the High Priestess shall choose whom she [20]
will, if he have sufficient rank, to be her High Priest), For the God himself, kissed her feet in the fivefold
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. So he resigned his lordship to her. But the
Priestess should [25] ever mind that all power comes from him. It is only lent when it is used wisely and
justly. And the greatest virtue of a High Priestess is that she recognizes that youth is necessary to the
representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the
Coven so decide in Council, For the true [30] High Priestess realizes that gracefully surrendering pride of
place is one of the greatest of virtues, and t hat thereby she will return to that pride of place in another
life, with greater power and beauty.
[C] In the days when Witchdom extended far, we were free and worshipped in All their Greatest
Temples, but in these unhappy times [35] we must hold our sacred mysteries in secret. So it be Ardane,
that none but the Wicca may see our mysteries, for our enemies are many, And torture looseth the
tongues of many. It be Ardane that each Coven shall not know where the next Coven bide, or who its
members are, save the Priest and Priestess, [40] That there shall be no communication between them,
save by the Messenger of the Gods, or the Summoner. Only if it be safe, may the Covens meet, in some
safe place, for the great festivals. And while there, none shall say whence they come, or give their true
names, to the end that, if any are tortured, in their agony, they can [45] not tell if they know not. So it be
Ardane that no one may tell any 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 to our foes, nor may they tell where the
Covenstead be, or where is the Covendom, [50] or where be the meeting s or that there have been
meetings. And if any break these laws, even under torture, The Curse of the Goddess shall be upon them,
so they never reborn on earth, And may they remain where they belong, in the Hell of the Christians.
[D] Let each High Priestess govern her Coven with Justice and [55] love, with the help of the advice of
the elders, always heeding the advice of the Messenger of the Gods, if he cometh. She will heed all
complaints of brothers, and strive to settle all differences among them, but it must be recognized that
there be people who will ever strive to force others to do as they will. [60] They are not necessarily evil,
and they often do have good ideas, and such ideas should be talked over in council. And if they will not
agree with their brothers, or if they say, "I will not work under this High Priestess," it hath always been
the old law to be convenient for the brethren, and to void disputes, any of the Third [65] may claim to
found a new Coven because they live over a league from the Covenstead, or are about to do so. Anyone
living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his
intention and on the instant void his dwelling and remove to the new Covendom. Members of the old
Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The
Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new
boundaries. Those of the Craft who dwell outside both Covendoms may join either indifferent, but not
both, though all may, if the Elders [75] agree, meet for the Great Festivals, if it be truly in peace and
brotherly love. 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 ardane.
[E] If you would Keep a book let it be in your own hand of write. [80] Let brothers and sisters copy what
they will, but never let the book out of your hands, and never keep the writings of another, for if it be
found in their hand of write, they well may be taken and enjoined. Each should guard his own writings
and destroy it whenever danger threatens. Learn as much as you may by heart, and when danger is [85]
past, rewrite your book an it be safe. For this reason, if any die, destroy their book if they have not been
able to, for an it be found, 'tis clear proof against them, And our oppressors well know, "Ye may not be a
witch alone" So all their kin and friends be in danger of torture. So ever destroy anything not necessary.
[90] If your book be found on you. 'tis clear proof against you alone. You may be enjoined. Keep all
thoughts of the Craft from your mind. Say you had bad dreams; a devil caused you to write it without
your knowledge. Think to yourself, "I know nothing. I remember nothing. I have forgotten everything."
Drive this [95] into your mind. If the torture be too great to bear, say, "I will confess. I cannot bear this
torture. What do you want me to say? Tell me and I will say it." If they try to make you speak of the
brotherhood, Do NOT, but if they try to make you speak of [100] impossibilities, such as flying through
the air, consorting with the Christian Devil, or sacrificing children, or eating men's flesh, to obtain relief
from torture, say, "I had an evil dream. I was not myself. I was crazed." Not all Magistrates are bad. If
there [105] be an excuse they may show mercy. If you have confessed aught, deny it afterwards; say you
babbled under torture, you knew not what you did or said. If you are condemned, fear not. The
Brotherhood is powerful. They may help you to escape, if you stand steadfast, but if you betray aught,
there is no hope for you, in this [110] life, or in that which is to come. Be sure, if steadfast you go to the
pyre, Dwale will reach you. You will feel naught. You go but to o Death and what lies beyond, the
ecstasy of the Goddess.
[F] 'Tis probable that before you are enjoined, Dwale will reach you. [115] Always remember that
Christians fear much that any die under torture. At the first sign of swoon, they cause it to be stopped,
and blame the tormenters. For that reason, the tormenters themselves are apt to feign to torment, but do
not, so it is best not to die at first. If Dwale reaches you, 'tis a sign that you have a friend somewhere.
[120] You may be helped to escape, so despair not. If the worst comes, and you go to the pyre, wait till
the flames and smoke spring up, bend your head over, and breath in with long breaths. You choke and
die swiftly, and wake in the arms of the Goddess.
[G] To void discovery, let the working tools [125] be as ordinary things that any may have in their
houses. Let the Pentacles be of wax, so they may be broken at once. Have no sword unless your rank
allows you one. Have no names or signs on anything. Write the names and signs on them in ink before
consecrating them and wash it off immediately after. Do not Bigrave them, [130] lest they cause
discovery. Let the colour of the hilts tell which is which.
[H] Ever remember, ye are the Hidden Children of the Gods. So never do anything to disgrace them.
Never boast, Never threaten, Never say you would wish ill to anyone. If you or any not in the Circle
speak of the Craft, [135] say, "Speak not to me of such. It frightens me. 'Tis evil luck to speak of it." For
this reason: the Christians have spies everywhere. These speak as if they were well affected, as if they
would come to Meetings, saying, "My mother used to go to worship the Old Ones. I would that I could
go myself." 4 To these ever deny all knowledge. [140] But to others ever say, "'Tis foolish men talk of
witches flying through the air; to do so they must be light as thistledown," and "Men say that witches all
be bleared-eyed old crones, so what pleasure can there be in witch meetings such as folk talk on?" Say,
"Many wise men now say there be no such creatures." Ever [145] make it a jest, and in some future time,
perhaps the persecution will die, and we may worship safely again. Let us all pray for that happy day.
[I] May the blessings of the Goddess and the God be on all who keep these laws which are Ardane.
[J] If the Craft hath any Appanage, let all brothers guard it, and help to keep it clear and good for the
Craft, and let all justly guard all monies of the Craft. But if some brothers truly wrought it, 'tis right that
they have their pay, an it be just, an this be not taking [5] money for the use of the Art, but for good and
honest work. And even the Christians say, "A labourer is worthy of his hire." But if any brotherswillingly
for the good of the craft without pay, 'tis but to their greater honour. So it be Ardane.
[K] If there be any disputes or quarrels among the brethren, the [10] High Priestess shall straight convene
the Elders and enquire into the matter, and they shall hear both sides, first alone, then together, and they
shall decide justly, not favouring the one side or the other, ever recognizing that there be people who can
never agree to work under others, but at the same time there be some people who [15] cannot rule justly.
To those who ever must be chief, there is one answer, "Void the Coven and seek an other, or make a
Coven of your own, taking with you those who will to go." To those who cannot rule justly, the answer
be, "Those who cannot bear your rule will leave you," for none may come to meetings with those with
whom they are at [20] variance; so, an either cannot agree, get hence, for the Craft must ever survive. So
it be Ardane.
[L] In the olden days when we had power, we could use our Arts against any who ill-treated any of the
Brotherhood, but in these evil times, we may not do so, for our enemies have devised a burning [25] 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 priests' spells and Masses, and this be chiefly by giving money and
rich gifts to receive his favour, for their Alther Greatest God [Greatest God of all] is ever i n need of
Money. [30] But as our Gods need our aid to make fertility for men and crops, So the God of the
Christians is ever in need of man's help to search out and destroy us. Their priests tell them that any who
get our help or our cures are damned to the Hell forever, so men be mad for the terror of it. But they
make men [35] believe that they may scape this hell if they give victims to the tormenters. So for this
reason all be forever spying, thinking, "An I can but catch one of the Wicca I will scape this fiery pit."
But we have our hidels, and men searching long and not finding say, "there be none, or if they be, they be
in a far country." [40] 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 people to one of ours, still
they care not; they have many thousands, while we are few indeed. So it is Ardane that none shall use the
Art in any way to do ill [45] to any, howevermuch they have injured us. And for long we have obeyed
this law, "Harm none" and nowtimes many believe we exist not. So it be Ardane that this law shall still
continue to help us in our plight. No one, however great an injury or injustice they receive, may use the
Art in any to do ill or harm any. [50] But they may, after great consultations with all, use the Art to
prevent or restrain Christians from harming us and others, but only to let or constrain them and never to
punish, to this end. Men say, "Such an one is a mighty searcher out and persecutor of Old Women whom
he deemeth to be Witches, [55] and none hath done him Skith [harm], so this be proof they cannot, o r
more truly, that there be none," 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 seize, or because they
had none to bribe the searchers. And many have died [60] because they were scolding old women, so
much so that men now say that only old women are witches, and this be to our advantage, and turns
suspicion away from us. In England 'tis now many a year since a witch hath died the death, but any
misuse of the power might raise the Persecution again; so never break this law, [65] however much you
are tempted, and never consent to its being broken. If you know it is being broken in the least, you must
work strongly against it, and any High Priestess or High Priest who consents to it must be immediately
deposed, for 'tis the blood of the Brethren they endanger. Do good, an it be safe, and only if [70] it be
safe, for any talk may endanger us.
[M] And strictly keep to the Old Law, never accept money for the use of the art. It is Christian priests
and sorcerers who accept money for the use of their Arts, and they sell Dwale and evil love spells and
pardons to let men scape from their sins. [75] Be not as these. Be not as these. If you accept not money,
you will be free of temptation to use the Art for evil causes.
[N] You may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure
you harm none. But ever let the Coven debate the matter at length. Only if all are satisfied that none may
be harmed [80] may the Art be used. If it is not possible to achieve your ends one way without harming
any, 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 breach this law. So it be Aredane.
[O] 'Tis adjudged lawful an anyone need a house or land, an none will [85] sell, to incline the owner's
mind to be willing to sell, provided it harmeth him not in any way, and that the full worth is paid, without
haggling. Never bargain or cheapen anything which you buy by the Art. So it be Ardane.
[P] It is the Old Law and the most important of all Laws [90] that no one may do or say anything which
will endanger any of the Craft, or bring them in contact with the law of the land, or the Law of the
Church or any of our persecutors. In any disputes between the brethren, no one may invoke any laws but
those of the Craft, or any Tribunal but that of the Priestess and the Priest and the [95] Elders. And may
the Curse of the Goddess be on any who so do. So it be Ardane.
[Q] It is not forbidden to say as Christians do, "There be Witchcraft in the Land," because our oppressors
of old made it Heresy not to believe in Witchcraft, and so a crime to deny it, which thereby put [100] you
under suspicion. But ever say "I know not of it here, perchance they may be, but afar off. I know not
where." But ever speak so you cause others to doubt they be as they are. Always speak of them as old
crones, consorting with the Devil and riding through the air. But ever say, "But how may men ride
through the air an they be not [105] as light as thistledown?" But the curse of the Goddess be on any who
cast any suspicion on any of the Brotherhood, or speaks of any real meeting place, or where any bide. So
it be Ardane. [R] Let the Craft keep books with the names of all Herbs which are good for man, and all
cures, that all may learn. But keep [110] another book with all the Banes [poisons] and Apies. and let
only the elders and trustworthy people have this knowledge. So it be Ardane. [S] And may the Blessings
of the Gods be on all who keep these Laws and the Curses of both God and Goddess be on all who break
them So it be Ardane. [The following two sections were added after 1960.] [T] Remember the Art is the
secret of the Gods and may only be used in earnest and never for show or vainglory. Magicians and
Christians may taunt us, saying, "You have no power. Do magic before our eyes. Then only will we
believe," seeking to cause us to betray our Art before them. 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. [U] It ever be the way
with women, and with men also, that they ever seek new love, nor should we reprove them for this, but it
may be found to disadvantage the Craft, as so many a time it has happened that a High Priest or High
Priestess, impelled by love, hath departed with their love; that is, they have left the coven. Now, if a High
Priestess wishes to resign, she may do so in full Coven, and this resignation is valid. But if they should
run off without resigning, who may know if they may not return w within a few months? So the law is, if
a High Priestess leaves her coven, but returns within the space of a year and a day, then she shall be
taken back, and all shall be as before. Meanwhile, if she has a deputy, that deputy shall act as High
Priestess for as long as the High Priestess is away. If she returns not at the end of a year and a day, then
shall the coven elect a new High Priestess. Unless there be a good reason to the contrary. The person who
has done the work should reap the benefit of the reward, Maiden and deputy of the High Priestess.

The Priestess and the Sword

It is said, "When a woman takes the main part in worship of the Male God, she must be girt with a
sword." Note. This hath been explained as meaning that a man should be Magus representing the God,
but if no one of sufficient rank and knowledge be present, a woman armed as a man may take his place.
The sheath should be worn in a belt. She should carry the sword in hand, but if she has to use her hands,
she should sheath the sword. Any other woman in the circle while this worship is performed shall be
sword in hand. Those outside the circle only have the athame. A woman may impersonate either the God
or the Goddess, but a man may only impersonate the God.

Casting the Circle

It is most convenient to mark the circle with chalk, paint or otherwise, to show where it is; but marks on
the carpet may be utilized. Furniture may be placed to indicate the bounds. The only circle that matters is
the one drawn before every ceremony with either a duly consecrated Magic Sword or an Athame. The
circle is usually nine feet in diameter, unless made for some very special purpose. There are two outer
circles, each six inches apart, so the third circle has a diameter of eleven feet.
[1] Having chosen a place proper, take the sickle or scimitar of Art or a Witch's Athame, if thou mayest
obtain it, and stick it into the center, then take a cord, and 'twere well to use the Cable Tow for this, and
loop it over the Instrument, four and one half feet, and so trace out the circumference of the circle, which
must be traced either with the Sword, or the knife with the black hilt, or it be of little avail, but ever leave
open a door towards the North. Make in all 3 circles, one within the other , and write names of power
between these.
[2] First draw circle with Magic Sword or Athame.
[3] Consecrate Salt and Water: Touch water with Athame, saying, "I exorcise thee, O creature of Water,
that thou cast out from Thee all the impurities and uncleannesses of the Spirits of the World of Phantasm,
so they may harm me not, in the names of Aradia and Cernunnos."
[4] Touching Salt with Athame, say, "The Blessings of Aradia and Cernunnos be upon this creature of
Salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for
without Thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me."
[5] Then put the Salt into the water.
[6] Sprinkle with exorcised water.
[7] Light candles; say, "I exorcise thee, O Creature of Fire, that every kind of Phantasm may retire from
thee, and be unable to harm or deceive in any way, in the names of Aradia and Cernunnos."
[8] Caution initiate (if any); warn companions; enter circle and close doors with 3 pentagrams.
[9] Proclaim object of working
[10] Circumambulate 3 times or more before commencing work.
[11] Summon: "I summon, stir, and Call thee up, thou Mighty Ones of the East, South, West, and North."
Salute and draw pentacle with Magic Sword or Athame, the first stroke being from the top down to the
left.

Creation Legend of Sun Worshippers

The Primordial Deep Ra's "Soul Egg" arises The Elder Gods Isis and the Serpent Plot to rival Ra How
his Magic Name was obtained Ra. seeks to destroy Mankind An Avenging Goddess The
Deluge Worshippers are spared Origin of Sacrifice Ra ascends to Heaven Earth God's Reptile
Brood Thoth the Deputy The Sun God's Night journey Perils of the Underworld Rebirth of Sun at Dawn.
AT the beginning the world was a waste of water called Nu. and it was the abode of the Great Father. He was
Nu, for he was the deep, and he gave being unto the sun god who hath said: "Lo! I am Khepera at dawn, Ra at
high noon, and Tum at eventide". The god of brightness first appeared as a shining egg which floated upon
the water's breast, and the spirits of the deep, who were the Fathers and the Mothers, were with him there, as
he was with Nu, for they were the companions of Nu.. and it was the abode of the Great Father. He was
Nu, for he was the deep, and he gave being unto the sun god who hath said: "Lo! I am Khepera at dawn, Ra at
high noon, and Tum at eventide". The god of brightness first appeared as a shining egg which floated upon
the water's breast, and the spirits of the deep, who were the Fathers and the Mothers, were with him there, as
he was with Nu, for they were the companions of Nu.Now Ra was greater than Nu from whom he arose. He was the divine father and strong ruler of gods, and
those whom he first created, according to his desire, were Shu, the wind god, and his consort Tefnut, who had
the head of a lioness and was called "The Spitter" because she sent the rain. In aftertime these two deities
shone as stars amidst the constellations of heaven, and they were called "The Twins".
Then came into being Seb, the earth god, and Nut, the goddess of the firmament, who became the parents of
Osiris and his consort Isis and also of Set and his consort Nepthys.
Ra spake at the beginning of Creation, and bade the earth and the heavens to rise out of the waste of water. In
the brightness of his majesty they appeared, and Shu, the uplifter, raised. Nut upon high. She formed the
vault, which is arched over Seb, the god of earth, who lies prostrate beneath her from where, at the eastern
horizon, she is poised upon her toes to where, at the western horizon, bending down with outstretched arms,
she rests upon her finger tips. In the darkness are beheld the stars which sparkle upon her body and over her
great unwearied limbs.
When Ra, according to his desire, uttered the deep thoughts of his mind, that which he named had being.
When he gazed into space, that which he desired to see appeared before him. He created all things that move
in the waters and upon the dry land. Now, mankind were born from his eye, and Ra, the Creator, who was
ruler of the gods, became the first king upon earth. He went about among men; he took form like unto theirs,
and to him the centuries were as years.
Ra had many names that were not known unto gods or men, and he had one secret name which gave to him
his divine power. The goddess Isis, who dwelt in the world as a woman, grew weary of the ways of mankind;
she sought rather to be amidst the mighty gods. She was an enchantress, and she desired greatly to have
power equal with Ra in the heavens and upon the earth. In her heart, therefore, she yearned to know the secret
name of the ruling god, which was hidden in his bosom and was never revealed in speech.
Each day Ra walked forth, and the gods who were of his train followed him, and he sat upon his throne and
uttered decrees. He had grown old, and as he spake moisture dripped from his mouth and fell upon the
ground. Isis followed after him, and when she found his saliva she baked it with the earth on which it lay. In
the form of a spear she shaped the substance, and it became a venomous serpent. She lifted it up; she cast it
from her, and it lay on the path which Ra was wont to traverse when he went up and down his kingdom,
surveying that which he had made. Now the sacred serpent which Isis created was invisible to gods and men.
Soon there came a day when Ra, the aged god, walked along the path followed by his companions. He came
nigh to the serpent, which awaited him, and the serpent stung him. The burning venom entered his body, and
Ra was stricken with great pain. A loud and mighty cry broke from his lips, and it was heard in highest
heaven.
Then spake the gods who were with him, saying: "What hath befallen thee?" and "What thing is there?"
Ra answered not; he shook; all his body trembled and his teeth clattered, for the venom overflowed in his
flesh as does the Nile when it floods the land of Egypt. But at length he possessed himself and subdued his
heart and the fears of his heart. He spake, and his words were:
"Gather about me, ye who are my children, so that I may make known the grievous thing which hath befallen
me even now. I am stricken with great pain by something I know not of . . . by something which I cannot
behold. Of that I have knowledge in my heart, for I have not done myself an injury with mine own hand. Lo!
I am without power to make known who hath stricken me thus. Never before hath such sorrow and pain been mine."
He spake further, saying: "I am a god and the son of a god; I am the Mighty One, son of the Mighty One. Nu,
my father, conceived my secret name which giveth me power, and he concealed it in my heart so that no
magician might ever know it, and, knowing it, be given power to work evil against me.
"As I went forth, even now, beholding, the world which I have created, a malignant thing did bite me. It is not
fire, yet it burns in my flesh; it is not water, yet cold is my body and my limbs tremble. Hear me now! My
command is that all my children be brought nigh to me so that they may pronounce words of power which
shall be felt upon earth and in the heavens."
All the children of Ra were brought unto him as was his desire. Isis, the enchantress, came in their midst, and
all sorrowed greatly, save her alone. She spoke forth mighty words, for she could utter incantations to subdue
pain and to give life unto that from which life had departed. Unto Ra spake Isis, saying: "What aileth thee,
holy father? . . . Thou hast been bitten by a serpent, one of the creatures which thou didst create. I shall weave
spells; I shall thwart thine enemy with magic. Lo! I shall overwhelm the serpent utterly in the brightness of
thy glory."
He answered her, saying: "A malignant thing did bite me. It is not fire, yet it burns my flesh. It is not water,
yet cold is my body, and my limbs tremble. Mine eyes also have grown dim. Drops of sweat fall from my
face."
Isis spake unto the divine father and said: "Thou must, even now, reveal thy secret name unto me, for, verily,
thou canst be delivered from thy pain and distress by the power of thy name."
Ra heard her in sorrow. Then he said: "I have created the heavens and the earth. Lo! I have even framed the
earth, and the mountains are the work of my hands; I made the sea, and I cause the Nile to flood the land of
Egypt. I am the Great Father of the gods and the goddesses. I gave life unto them. I created every living thing
that moves upon the dry land and in the sea depths. When I open my eyes there is light: when I close them
there is thick darkness. My secret name is known not unto the gods. I am Khepera at dawn, Ra at high noon,
and Tum at eventide."
So spake the divine father; but mighty and magical as were his words they brought him no relief. The poison
still burned in his flesh and his body trembled. He seemed ready to die.
Isis, the enchantress, heard him, but there was no sorrow in her heart. She desired, above all other things, to
share the power of Ra, and she must needs have revealed unto her his sacred name which Nu conceived and
uttered at the beginning. So she spake to Ra, saying:
"Divine father, thou hast not yet spoken thy name of power. If thou shalt reveal it unto me I will have
strength to give thee healing."
Hotter than fire burned the venom in the heart of Ra. Like raging flames it consumed his flesh, and he
suffered fierce agony. Isis waited, and at length the Great Father spake in majesty and said; "It is my will that
Isis be given my secret name, and that it leave my heart and enter hers."
When he had spoken thus, Ra vanished from before the eyes of the gods. The sun boat was empty, and there
was thick darkness. Isis waited, and when the secret name of the divine father was about to leave his heart
and pass into her own, she spake unto Horus her son and said:
"Now, compel the ruling god, by a mighty spell, to yield up also his eyes, which are the sun and the moon."'
Isis then received in her heart the secret name of Ra, and the mighty enchantress said "Depart, O venom, from Ra; come forth from his heart and from his flesh; flow out, shining from his mouth. .
. . I have worked the spell. . . . Lo! I have overcome the serpent and caused the venom to be spilled upon the
ground, because that the secret name of the divine father hath been given unto me. . . . Now let Ra live, for
the venom hath perished."
So was the god made whole. The venom departed from his body and there was no longer pain in his heart or
any sorrow.
As Ra grew old ruling over men, there were those among his subjects who spake disdainfully regarding him,
saying: "Aged, indeed, is King Ra, for now his bones are silvern and his flesh is turned to gold, although his
hair is still true lapis lazuli (dark)."
Unto Ra came knowledge of the evil words which were spoken against him, and there was anger in his heart,
because that there were rebellious sayings on the lips of men and because they sought also to slay him. He
spake unto his divine followers and said:
"Bring before me the god Shu and the goddess
Tefnut, the god Seb and his consort Nut, and the fathers and mothers who were with me at the beginning
when I was in Nu. Bring Nu before me also. Let them all come hither in secret, so that men may not behold
them, and, fearing, take sudden flight. Let all the gods assemble in my great temple at Heliopolis."
The gods assembled as Ra desired, and they made obeisance before him. They then said: "Speak what thou
desirest to say and we will hear."
He addressed the gods, saying: "O Nu, thou the eldest god, from whom I had my being, and ye ancestral
gods, hear and know now, that rebellious words are spoken against me by mankind, whom I did create. Lo!
they seek even to slay me. It is my desire that ye should instruct me what ye would do in this matter.
Consider well among yourselves and guide me with wisdom. I have hesitated to punish mankind until I have
heard from Your lips what should now be done regarding them.
"For lo! I desire in my heart to destroy utterly that which I did create. All the world will become a waste of
water through a great flood as it was at the beginning, and I alone shall be left remaining, with no one else
beside me save Osiris and his son Horus. I shall become a small serpent invisible to the gods. To Osiris will
be given power to reign over the dead, and Horus will be exalted on the throne which is set upon the island of
fiery flames."
Then spake forth Nu, god of primeval waters, and he said: "Hear me now, O my son, thou who art mightier
far than me, although I gave thee life. Steadfast is thy throne; great is the fear of thee among men. Let thine
eye go forth against those who are rebels in the kingdom." Ra said: "Now do men seek escape among the
hills; they tremble because of the words they have uttered."
The gods spake together, saying: "Let thine eye go forth against those who are rebels in the kingdom and it
shall destroy them utterly. When it cometh down from heaven as Hathor, no human eye can be raised against
it."
Ra heard, and, as was his will, his eye went forth as Hathor against mankind among the mountains, and they
were speedily slain. The goddess rejoiced in her work and drave over the land, so that for many nights she
waded in blood.
Then Ra repented. His fierce anger passed away, and he sought to save the remnant of mankind. He sent
messengers, who ran swifter than the storm wind, unto Elephantine, so that they might obtain speedily many
plants of virtue. These they brought back, and they were well ground and steeped with barley in vessels filled
with the blood of mankind. So was beer made and seven thousand jars were filled with it.
Day dawned and Hathor went upstream slaughtering mankind. Ra surveyed the jars and said: "Now shall I
give men protection. It is my will that Hathor may slay them no longer."
Then the god gave command that the jars should be carried to the place where the vengeful goddess rested for
the night after that day of slaughter. The jars were emptied out as was his desire, and the land was covered
with the flood.
When Hathor awoke her heart was made glad. She
stooped down and she saw her beauteous face mirrored in the flood. Then began she to drink eagerly, and she
was made drunken so that she went to and fro over the land, nor took any heed of mankind.
Ra spake unto her, saying: "Beautiful goddess, return to me in peace."
Hathor returned, and the divine father said: "Henceforward shall comely handmaidens, thy priestesses,
prepare for thee in jars, according to their number, draughts of sweetness, and these shall be given as
offerings unto thee at the first festival of every New Year.'
So it came that from that day, when the Nile rose in red flood, covering the land of Egypt, offerings of beer
were made unto Hathor. Men and women partook of the draughts of sweetness at the festival and were made
drunken like the goddess.
Now when Hathor had returned to Ra he spake unto her with weariness, saying:
"A fiery pain torments me, nor can I tell whence it comes. I am still alive, but I am weary of heart and desire
no longer to dwell among men. Lo! I have not destroyed them as I have power to do."
The gods who followed Ra said: "Be no longer weary. Power is thine according to thy desire."
Ra answered them, saying: "Weary indeed are my limbs and they fail me. I shall go forth no longer alone, nor
shall I wait until I am stricken again with pain. Help shall be given unto me according to my desire."
Then the ruler of the gods called unto Nu, from whom he had being, and Nu bade Shu, the atmosphere god,
and Nut, goddess of the heavens, to give aid unto Ra in his distress.
Nut took the form of the Celestial Cow, and Shu lifted Ra upon her back. Then darkness came on. Men issued
forth from their hiding places in great fear, and when they beheld Ra departing from them they sorrowed
because of the rebellious words which had been spoken against his majesty. Indeed they cried unto Ra,
beseeching him to slay those of his enemies who remained. But Ra was borne through the darkness, and men
followed him until he appeared again and shed light upon the earth. Then did his faithful subjects arm
themselves with weapons, and they sallied forth against the enemies of the sun god and slaughtered them in
battle.
Ra beheld that which his followers among men had done, and he was well pleased. He spake unto them
saying: "Now is your sin forgiven. Slaughter atones for slaughter. Such is sacrifice and the purport thereof."
When Ra had thus accepted in atonement for the sin of men the sacrifice of his enemies who desired to slay
him, he spake unto the heavenly goddess Nut, saying:"Henceforth my dwelling place must be in the heavens. No longer will I reign upon the earth."
So it happened, according to his divine will. The great god went oil his way through the realms which are
above, and these he divided and set in order. He spake creating words, and called into existence the field of
Aalu, and there he caused to assemble a multitude of beings which are beheld in heaven, even the stars, and
these were born of Nut. In millions they came to praise and glorify Ra. Unto Shu, the god of atmosphere,
whose consort is Nut, was given the keeping of the multitude of beings that shine in thick darkness. Shu
raised his arms, uplifting over his head the Celestial Cow and the millions and millions of stars.
Then Ra spake unto the earth god, who is called Seb, and said:
"Many fearsome reptiles dwell in thee. It is my will now that they may have dread of me as great as is my
dread of them. Thou shalt discover why they are moved with enmity against me. When thou hast done that,
thou shalt go unto Nu, my father, and bid him to have knowledge of all the reptiles in the deep and upon the
dry land. Let be made known unto each one that my rays shall fall upon them. By words of magic alone can
they be overcome. I shall reveal the charms by which the children of men call thwart all reptiles, and Osiris,
thy son, shall favour the magicians who protect mankind against them."
He spake again and called forth the god Thoth who came into being by his word.
"For thee, O Thoth he said, "I shall make a resplendent abode in the great deep and the underworld which is
Duat. Thou shalt record the sins of men, and the names of those who are mine enemies; in Duat thou shalt
bind them. Thou shalt be temporary dweller in my place; thou art my deputy. Lo! I now give messengers unto
thee."
So came into being by his power the ibis, the crane, and the dog ape, the messengers of Thoth.
Ra spake again, saying: "Thy beauty shall be shed through the darkness; thou shalt join night with day."
So came into being the moon (Ah) of Thoth, and Ra said: "All living creatures shall glorify and praise thee as
a wise god."
When all the land is black, the sun bark of Ra passes through the twelve hour−divisions of night in Duat. At
eventide, when the god is Tum, he is old and very frail. Five−and−seventy invocations are chanted to give
him power to overcome the demons of darkness who are his enemies. He then enters the western gate,
through which dead men's souls pass to be judged before Osiris. In front of him goes the jackal god, Anubis,
for he is "Opener of the Ways". Ra has a sceptre in one hand: in the other he carries the Ankh, which is the
symbol of life.
When the sun bark enters the river Ûrnes of the underworld the companions of Ra are with him. Watchman is
there, and Striker, and Steersman is at the helm, and in the bark are also those divinities who are given power,
by uttering magical incantations, to overcome the demons of evil.
The gloomy darkness of the first hour−division is scattered by the brightness of Ra. Beside the bark gather
the pale shades of the newly dead, but none of them can enter it without knowledge of the magical formulae
which it is given unto few to possess.
At the end of the first hour−division is a high and strong wall, and a gate is opened by incantations so that the
bark of Ra may pass through. So from division to division, all through the perilous night, the sun god
proceeds, and the number of demons that must be thwarted by magic and fierce fighting increases as he goes.
Apep, the great Night serpent, ever seeks to overcome Ra and devour him.
The fifth hour−division is the domain of dreaded Sokar, the underworld god, with three human heads, a
serpent's body, and mighty wings between which appears his hawk form. His abode is in a dark and secret
place which is guarded by fierce sphinxes. Nigh to him is the Drowning Pool, watched over by five gods with
bodieslike to men and animals' heads. Strange and mysterious forms hover nigh, and in the pool are genii in
torture, their heads aflame with everlasting fire.
In the seventh hour−division sits Osiris, divine judge of the dead. Fiery serpents, which are many−headed,
obey his will. Feet have they to walk upon and hands, and some carry sharp knives with which to cut to
pieces the souls of the wicked. Whom Osiris deems to be worthy, he favours; such shall live in the Nether
World: whom he finds to be full of sin, he rejects; and these do the serpents fall upon, dragging them away,
while they utter loud and piercing cries of grief and agony, to be tortured and devoured; lo! the wicked perish
utterly. In this division of peril the darksome Night serpent Apep attacks the sun bark, curling its great body
round the compartment of Ra with ferocious intent to devour him. But the allies of the god contend against
the serpent; they stab it with knives until it is overcome. Isis utters mighty incantations which cause the sun
bark to sail onward unscathed nor stayed.
In the eighth division are serpents which spit forth fire to illumine the darkness, and in the tenth are fierce
water reptiles and ravenous fishes. The god Horus burns great beacons in the eleventh hour−division; ruddy
flames and flames of gold blaze aloft in beauty: the enemies of Ra are consumed in the fires of Horus.
The sun god is reborn in the twelfth hour−division. He enters the tail of the mighty serpent, which is named
"Divine Life", and issues from its mouth in the form of Khepera, which is a beetle. Those who are with the
god are reborn also. The last door of all is guarded by Isis, wife of Osiris, and Nepthys, wife of Set, in the
form of serpents. They enter the sun bark with Ra.
Now Ûrnes, the river of Duat, flows into the primevalocean in which Nu has his abode. And as Ra was lifted
out of the deep at the beginning, so he is lifted by Nu at dawn. He is then received by Nut, goddess of the
heavens; he is born of Nut and grows in majesty, ascending to high noon.
The souls of the dead utter loud lamentations when the sun god departs out of the darkness of Duat.

Will-O’-Wisp – Ghostly Lights part2

he Will-o'-the-Wisp

Scotland

The will o' the wisp (called in Gaelic Teine biorach = sharp fire) is said to be of quite modern appearance, at least in South Uist. It was first seen, it is said, in 1812, and is the haunting spirit of a young girl from Benbecula, who frequented the machair, or sandy plain beside the sea, in search of the galium verum, used in the dyeing of the local cloth or tweed. Her sin was that of seeking to get an undue share of a product which should have been equally divided for the common good, and which has at all times to be husbanded as one of the plants which bind the sandy soil together where it has been redeemed from the sea. There is, however, another story as to the origin of the jack o' lantern. The haunting spirit is that of a blacksmith, who could get no admittance even into hell. He was very cold, and begged for a single ember to warm himself, and at last one was given him, and he has gone shivering about with it ever since.
A special interest of this story is that it tells against the common Hebridean tradition of a cold hell, a tradition one soon learns to accept in South Uist, the land of cold mist and sweeping winds, and damp, and drafts, and rain, where even the nether regions with a fire in them have a suggestion of comfort. Hell is therefore discouragingly known as "the place of the wind of the cold passages, or the wind of the cold channels."

Will-o'-the-Wisp

Few mythical "creatures", if you can call this one, share the kind of worldwide mythology that the will-o'-the-wisp has. In different cultures around the world, this unexplained phenomenon is known by different names and descriptions, but there are a few similarities that seem to appear in all versions of the folklore.
The most common encounters with will-o'-the-wisps occur in marshes and swampland. Travelers will see a faint but definite flame-like light in the distance. It seems to be flickering in and out of sight. Those who approach the light notice consistently that it appears to move away from them, but if they turn around and walk away, it appears to follow them. It is believed that the light wants you to follow it, but folklorists disagree as to whether it wants to help you find your way or lead you to your death.

Scientists have long suspected that these lights were simply marsh gas igniting. Small photon emissions (lights) can indeed be replicated by combining chemicals and gasses found in marshes and rotting compost.
In J.G. Owens "Journal of American Folklore", the author makes a striking point in response:
"This is a name that is sometimes applied to a phenomenon perhaps more frequently called Jack-o'-the-Lantern, or Will-o'-the-Wisp. It seems to be a ball of fire, varying in size from that of a candle-flame to that of a man's head. It is generally observed in damp, marshy places, moving to and fro; but it has been known to stand perfectly still and send off scintillations. As you approach it, it will move on, keeping just beyond your reach; if you retire, it will follow you. That these fireballs do occur, and that they will repeat your motion, seems to be established, but no satisfactory explanation has yet been offered that I have heard. Those who are less superstitious say that it is the ignition of the gases rising from the marsh. But how a light produced from burning gas could have the form described and move as described, advancing as you advance, receding as you recede, and at other times remaining stationary, without having any visible connection with the earth, is not clear to me."
Again, explanations as to what will-o'-the-wisps really are depend highly on the context and location of the sighting. Some cultures believe they are ghost lights, some say they are fairies, and some have different takes altogether. They all, however, share the theory that these are spirits or creatures that intend to guide travelers in a certain direction.
The optimistic view is that following a will-o'-the-wisp will lead to great treasure, much like chasing a leprechaun, but seemingly easier. The more common, and seemingly more realistic take is that these are the ghosts of the dead, not allowed in either Heaven or Hell, wandering eternally and leading travelers astray to do them harm.
Several folktales support this theory, stating that the light one sees is a single piece of burning coal from Heaven or a burning ember from Hell - both consolation prizes for trying, but failing, to get in. The name jack-o'-lantern or jack-o'-the-lantern comes from this same myth, where the burning ember is placed in a turnip or pumpkin. This is where the tradition of guiding others to your home by lighting a candle inside a pumpkin on Halloween night comes from.
Regardless of their true origin or nature, my take is that if I were, for some odd reason, out traveling in the darkness and I saw a will-o'-the-wisp, I would probably not follow it. Of course if you are truly lost, this may indeed seem the best course of action. Or so they would like you to think...

Will-O’-Wisp – Ghostly Lights part1

Will-O’-Wisp – Ghostly Lights

Suppose you saw a flickering flight hovering over a pond. What would you think it was? A fairy? A dead soul? A spirit luring you toward it? According to some legends all of these might be true, because you may just have witnessed a will-o’-wisp.

Will-o'-wisp by Ilyich at Deviant Art

WILL-O’-WISP
What is it?
A will-o’-wisp, also known as will-o’-the-wisp, is a ghostly light seen by travellers at night, especially over bogs, swamps or marshes. It resembles a flickering lamp and is said to recede if approached, drawing travellers from the safe paths. Though this theory is debatable, as some believe they are the glow of fairies, or lamps carried by the fae. While others say they’re the souls of the dead who take the form of spectral lights.
This phenomenon has a variant of names –  Jack-O’-Lantern, Hinkypunk, Hobby Lantern, Faery Lights, St. Elmo’s Fire, Bob-A-Longs, Jenny Burnt-Tail, Teine Sith, Huckpoten, Irrbloss, Eclaireux, Candelas and Ruskaly.
Ability
Those who follow these lights find the lights teasing them – appearing and disappearing the closer they get to them. Some say anyone successful in tracking down the lights will witness a gathering of fairies during a celebration. Though this varies depending on each culture.
European folklore sees these lights as either mischievous spirits of the dead, or other supernatural beings or spirits such as fairies, attempting to lead travellers astray.
Scandinavian folklore believed that a will-o’-the-wisp marked the location of a treasure deep in ground or water, which could be taken only when the fire was there.
In Welsh folklore, the light is a “fairy fire” held in the hand of a púca, or pwca, a small goblin-like fairy that mischievously leads lone travelers off the beaten path at night. As the traveler follows the púca through the marsh or bog, the fire is extinguished, leaving the man lost.
In Bengal, the Aleya (or marsh ghost-light) is the name given to an unexplained strange light phenomena occurring over the marshes as observed.
South America has the Boi-tatá (fiery serpent), which is a ”boiguaçu” (a cave anaconda) left its cave after a great deluge, and in the dark, went through the fields preying on the animals and corpses, eating exclusively its favorite morsel, the eyes. The collected light from the eaten eyes gave “Boitatá” its fiery gaze.
Australia has the Min Min Light an unusual light formation that has been reported numerous times in eastern Australia. According to folklore, the lights sometime follow or approached people and have disappeared when fired upon, only to reappear later on. The number of sightings has increased alongside the increasing ingression of Europeans into the region.
Physical Appearance
They typically appear as a cluster of tiny, bright lights around a body of water.

An 1882 oil painting of a will-o'-the-wisp by Arnold Böcklin

Appearances In Culture

• In literature, Will o’ the wisp sometimes has a metaphorical meaning, describing a hope or goal that leads one on but is impossible to reach, or something one finds sinister and confounding. In Book IX of John Milton’s Paradise Lost, Satan is compared to a “will-o-the-wisp” in tempting of Eve to partake of the fruit of the Tree of Knowledge of good and evil.
• Samuel Taylor Coleridge’s poem The Rime of the Ancient Mariner describes the Will o’ the wisp.
• Two Will-o-the-wisps appear in Johann Wolfgang von Goethe’s fairy tale The Green Snake and the Beautiful Lily (1795). They are described as lights which consume gold, and are capable of shaking gold pieces again from themselves.
• It is seen in Charlotte Brontë’s Jane Eyre when Jane Eyre is unsure if it is a candle or a Will-o-the-wisp.
• “Mother Carey” wrote a popular 19th century poem titled “Will-O’-The-Wisp”.
• The Will o’ the wisp makes an appearance in the first chapter of Bram Stoker’s Dracula, as the Count, masquerading as his own coach driver, takes Jonathan Harker to his castle in the night. The following night, when Harker asks Dracula about the lights, the Count makes reference to a common folk belief about the phenomenon by saying that they mark where treasure is buried.
• In J. R. R. Tolkien’s work The Lord of the Rings, will o’ the wisps are present in the Dead Marshes outside of Mordor. When Frodo Baggins and Samwise Gamgee make their way through the bogs the spindly creatureGollum tells them “not to follow the lights” meaning the will o’ the wisps. He tells them that if they do, they will keep the dead company and have little candles of their own. Also, Gandalf guides the Fellowship through the darkness of Moria (A Journey in the Dark) and his “wizard’s light” is compared to a will-o’-the-wisp. Given that Moria was an ancient source of mithril, this might be a nod to Scandinavian associations of the will-o’-the-wisp with treasure.
• The hinkypunk, the name for a Will o’ the wisp in South West England has achieved fame as a magical beast in JK Rowling’s Harry Potter series. In the books, a hinkypunk is a one-legged, frail-looking creature that appears to be made of smoke. It is said to carry a lantern and mislead travelers.
• The children’s fantasy series “The Spiderwick Chronicles”, by Holly Black and Tony DiTerlizzi, includes will o’the wisps; they are listed in “Arthur Spiderwick’s Guide to the Fantastical World Around You.” In the series, Will O’ The Wisps are described as fat fireflies that lead travellers astray.
• The German fantasy novel by Michael Ende The Neverending Story (German: Die unendliche Geschichte 1979 and Ralph Manheim’s English translation 1983) begins in Fantastica, when a will-o’-the-wisp goes to ask the Childlike Empress for help against the Nothing, which is spreading over the land. The film based on the book does not contain the Will -o’-the-wisp.
• Will-o’-the-wisp phenomena have appeared in Gothic II: Night of the Raven, EverQuest, The Legend of Zelda: Ocarina of Time, Super Mario RPG, Ultima Online, World of Warcraft, Quest for Glory: Shadows of Darkness,Pokémon (as a status-inflicting skill), Skies of Arcadia, The Elder Scrolls IV: Oblivion, The Elder Scrolls V: Skyrim, Chrono Cross, the Legacy of Kain series and the trading card game Magic: the Gathering. The Final Fantasy Series also pays tribute to the will-o’-the-wisp character with the Tonberry creature. In Fable II, Will-o’-the-wisps are passive but frequently malignant spirits. Willo the Wisp appeared as a short cartoon series on BBC TV in the 1980s, voiced by Kenneth Williams. A will o’ the wisp called Bricriu appeared in three episodes of Disney Channel’s So Weird.

Did you know? Modern science has explained that these orbs of lights seen is an effect of a chemical reaction that is created when certain gases are released from a marsh or swamp.