A Little Humor – Learning your ABC’s for Witches and Pagans

Learning your ABC’s for Witches and Pagans

To learn your letters you must start With a clever mind and a willing heart Each one is special, just like you And you will learn them all by the time we are through!

  • A is Athame, the knife that we use
  • B is for Beltane, when partners we choose
  • C is for Circle where we all are one.
  • D is for Deosil, path of the Sun.
  • E is for Esbat, when we gather round
  • F is for Fire and its crackling sound
  • G is the Goddess in beauty and love.
  • H is the Horned One, our Father above.
  • I is for Imbolg, candles light the way,
  • J is for June when it’s Midsummer’s Day
  • K is for Karma, the things that we do
  • L is for Lammas, harvest’s almost through!
  • M is for Moon, riding way up so high,
  • N is for Nighttime, which darkens the sky
  • O is for Ostara, when we hunt for eggs,
  • P is for Pan, with hairy goat legs
  • Q is the Quarters and there are just four,
  • R for the Rites when we open the Door
  • S is for Samhain, end of the year,
  • T is for Tarot cards, futures to hear
  • U is Undines from the watery West
  • V is Vervain for protection and rest
  • W’s Widdershins, the path of the moon.
  • X is the sign that’s the sign of the God
  • Y is for Yule and the sun’s return
  • Z is the Zodiac, 12 signs to learn

To learn them all you will have to try And now it is time to say goodbye Merry have we met, and Merry have we been Merry shall we part and Merry meet again!

A Taste of WitchLore for October 27th – The Pentacle By Doreen Valiente

PENTACLE FROM THE LIBER UMBRARUM BY DOREEN VALIENTE

The five-pointed star or pentagram is one of the oldest signs in the world. It represents, among other meaning, magic itself, the dominion of the spirit over the four elements of the material creation.


The Circle which encloses it, being without beginning or ending, represents infinity and eternity. Another meaning of the pentagram is that it bears a rough resemblance to a human figure, as if standing upright with the arms and legs outstretched. Hence the pentagram in a circle is a symbol of the human being in relationship to the Infinite.


The eight armed figure in the center of the pentagram represents the Eight Ritual Occasions of the Witch’s year, four Greater Sabbats and four Lesser Sabbats. The Greater Sabbats are Candlemas, May Eve, Lammas, and Hallowe’en. The Lesser Sabbats are the equinoxes and solstices. The eight of this symbol plus the five of the pentagram makes 13, the traditional number of the Witches coven.


The three X-shaped crosses around the pentagram represent the three annointing of the initiation ceremony, ‘two above and one below’; that is, two above the waist and one below it. The two spirals or S-shapes represent the ancient symbol of the twin serpents, the dual forces of positive and negative, yang and yin, masculine and feminine, that underlie all manifestation.


The symbols on the three upper points of the pentagram are the two crescents of the waxing and waning moons, and the circle of the full moon. Together they represent the primordial Goddess of Nature, often depicted in triple form as Nymph, Mother and Crone, the three phases of the moon.


The symbols on the two lower points of the pentagram represent the two aspects of the ancient God of witches. They are conventionalized drawings of a horned head and a skull and crossed bones. The former sign represents the Horned God of Life and Fertility, and the latter is the God of Death and what lies beyond.

Historical Roots to Modern Practice of Witchcraft

Historical Roots to Modern Practice of Witchcraft


The roots of the religion called Wicca, or Witchcraft, are very old, coming down to us through a variety of channels worldwide. Although any general statement about our practices will have exceptions, the following will attempt to present a basic foundation for understanding. Some of the old practices were lost when indigenous religions encountered militant Christianity and were forced to go underground for survival. The ancient mystery religions were lost when the practice of the rites was stopped and the old oral traditions were no longer available. Parents transmitted their traditions to their children, with parts being lost and new parts created in succeeding generations. These survivals, along with research into the old ways, provide a rich foundation for modern practice. Other factors contributing to the revival of the Craft are archaeological and anthropological studies of the religious practices of non-Christian cultures, the works of the Golden Dawn and other metaphysical orders, and the liberalization of anti-Witchcraft laws.

Modern Witches hold rituals according to the turning of the seasons, the tides of the moon, and personal needs. Most rituals are performed in a ritual space marked by a circle. We do not build church buildings to create this sacred, ritual space — all Earth is sacred and in touch with the Goddess and so any place, indoors or out, may be consecrated for ritual use. Outdoor spaces tend to be used from Ostara to Lammas, indoor spaces from Samhain to Imbolc.

A Samhain Meditation for your Ancestors

A Samhain Meditation for your Ancestors

A journey of Memory and what it means to face Death..

We’re going on a journey, that you may find difficult. If at any time, you feel you do not wish to continue, please wait quietly, then turn to the south, and you will see a path leading back to the safety of your grove.

Make yourself comfortable, and breathe slowly from your stomach, and clear your mind of all disturbing thoughts.

Enter your sacred grove and stand in the EAST, for you are beginning a journey of memory. Allow yourself to absorb the peace and tranquillity of your space. You hear a beating of wings and feel the touch of cold air on your face. A Raven flies around you, leading you NORTH-WEST, where it alights on a gate and waits, its coal black eyes watching you. Walk towards the gate and stop. Do not fear the Raven, for it is another aspect of the Cailleach. She comes to you now, to guide you. Put your hand on the gate and open it. As you walk through, cast back in your memory to when you were a baby, a young child and remember something good about that time.

Walk through. There is nothing before you but a black, empty void. Do not be afraid. The Raven flies ahead of you, drawing you on.

As the gate closes behind you, remember when you were at school. As you remember, follow the Raven into the darkness until you come to another gate. Place your hand on this gate, and remember the good times of your school days, and when you were a teenager.

Open the gate, and walk through. There is nothing before you, but a black, empty void. Do not be afraid. Allow the Raven to be your guide.

As the gate closes behind you, remember your first job, your first love. Walk slowly forward into the darkness, remembering the feeling that you had when you left your home for the first time. The Raven circles you and leads you to another gate. Place your hand upon this gate and remember the agony of your first love, the apprehension you felt on your first day at work.

Open the gate and walk through. Before you is dark, a black empty void. Do not be afraid. Let the Raven guide you, for you are not alone.

As the gate closes behind you, remember the first little sparrow that you ever saw; the first notes of a blackbird’s song in the twilight; the first buttercup that you held beneath your chin; the first drop of rain on your face, and the first breath of wind in your hair. Remember the blue sky and the golden sun, the silvery moon and the cotton wool clouds skimming overhead. Walk slowly forward into the darkness, hearing the beat of the Raven’s wings, until you come to another gate.

Place your hand upon this gate and remember the seasons as they changed throughout your life; how each season affected your moods and your emotions; how the snows covered the earth, and the frost killed off the autumn flowers.

The Raven sits on the gate, looking at you. Now you will know and understand that Death is all around us. The death of a bird from the scattered feathers on a lawn, the dying breeze as the clouds move onwards. The Death of the sun as it sinks in the West and its re-birth each morning in the East. Seeds planted to bring new Life, yet they come from the death of the flower or nut. Death is in the seasons, as each gives way to the next. Death is part of Life, as the old gives way to the new.

Open the gate and walk through. Before you is dark, a black empty void. Do not be afraid, for the Raven flies beside you.

In the distance you see a door, of shimmering colours. STOP! Do not touch it. Do not open it. Do not approach it at this time, for this is the final gateway that each of us will pass through, when our time comes. It is not yet.

Now turn around slowly, and gaze back through the gates that you have opened and passed through. You will see a silvery line of footprints that mark your journey through life. And if you look past the very first gate, you will see other silvery lines, footprints that belong to your ancestors. Each gate was a death. An ending of a way of life for you, and each gate was the beginning. Think about Death, not in a morbid way, but as a positive beginning that we must all face. Each has a purpose in Life, and each will have a purpose in Death. Live your Life to its fullest because your Ancestors made it possible. And when your time comes, know that it is not the end, but the beginning of a new existence.

When you are able to accept this, then the Cailleach will be able to give you her wisdom and help you through Life. When you can face Death with a free will, then you will be able to live Life to its fullest, for you will be free of Death’s burden.

Look around for the Raven, it is flying SOUTH, where you see a sunlit path leading back to your grove. If you have stopped along the way at any point, do not worry, for you will now see a sunlit path leading SOUTH back to the safety of your Sacred Grove.

When you are comfortably back in your Grove, relax, become aware of your surroundings. As you return to the present time, think about your memories, and consider whether there is anything you should have done. Something that needs finished; perhaps a quarrel that needs to be mended; or saying thank you to someone who has done a kindness. Life is there to be lived, but remember, none of us knows how many gates we will be allowed to open, before we reach the Door beyond. Only the Cailleach knows these things.

 
by Ailim, 2003
 
This article comes from Raven Moonlight Book of Shadows
http://ravenmoonlight.com/bos

Dying and Rising – The God of Grain at Lammas

Dying and Rising

The God of Grain at Lammas

by Melanie Fire Salamander

Lammas, to the Irish Lughnassah, comes at the first of August, the year’s first harvest festival. From the Old English “hlaf-maess,” “loaf Mass” or “loaf feast,” “Lammas” in Christian times was the Mass at which the first loaves of new grain were blessed on the altar. It’s clear, however, that under a thin Christian layer, a pagan feast survived. The early Scots knew Lammas as one of the quarter days for paying rents; Funk and Wagnalls Standard Dictionary of Folklore, Mythology, and Legendcalls this an obvious Christianizing of an old Saxon first-fruit festival, when tenants brought the first new grain to their landlords. The English also used Lammas as a day of accounts and reckoning, and “at latter Lammas” is an English folk phrase meaning never, or at the day of last accounting. In the Scottish Highlands on Lammas Day, people smeared their floors and cows with menstrual blood, an action of especial protective power at Lammas and at Beltaine.

Lammas comes down to us trailing half-forgotten associations: the death and rebirth of the Grain God, the mystical link between a ruler and the Goddess of the Land. As a first fruits festival, Lammas marks a time of hope and fear, when the people sacrifice the first of the harvest to the gods, praying that the rest can be gathered without trouble or bad weather. All farmers recognize that grain and fruit, riches in the fields, remain unsafe until brought in, and the ancients sacrificed accordingly.

As Lughnassah, this Sabbat is the wake of Lugh, an Irish god whose name means “light” or “brightness.” In the Mediterranean, it marks the death of the Grain God, known by various names. Now the Goddess becomes the Reaper, as Starhawk writes in The Spiral Dance, “the Implacable One who feeds on life that new life may grow.”

Gods of grain and mourning

Grain is traditionally associated with gods that die and are reborn. In southern climates, this grain is corn, rice, or millet; in northern climates rye, barley or oats; in temperate climates wheat, as Pauline Campanelli points out in Wheel of the Year: Living the Magical Life. The people of ancient Akkad, around 2000 B.C., believed at harvest their grain god Tammuz was slain by another god and went to the underworld. Tammuz was the beloved of Ishtar, great goddess of life and love, and as Ishtar mourned all Nature stopped its cycles of birth and reproduction. They only recurred when She traveled to the land of death to bring Tammuz back.

The Assyrians, Babylonians and Phoenicians called Tammuz Adonis, meaning “lord”; the Greeks took that title as the proper name of the god. Child of the myrrh tree, Greek Adonis, most handsome of young men, seduced both love goddess Aphrodite and Persephone, queen of the dead. The two goddesses battled bitterly over Him. Zeus solved the argument by making Adonis split his time between the sunny glades of Aphrodite and the dark underworld of Persephone, six months a year with each. Adonis died in a boar hunt, the pig throughout the Mediterranean region being sacred to the Great Goddess. He drew his last breaths in a bed of lettuce, associated by the Greeks with death and sterility.

Adonis was a god beloved of women, his chief cultists concubines and courtesans. At the World Wide Web site http://www.arches.uga.edu/~maliced/gothgard/, mAlice reports that Adonis’s devotees grew on their rooftops gardens of fast-sprouting lettuce, barley, wheat and fennel in baskets and small pots. Each garden surrounded a statue of the god. Adonis’s followers planted their ritual gardens when the sun was at its hottest; the plants quickly sent up shoots and just as quickly withered in the sun. Their gardens grew only eight days, after which Adonis’s worshipers threw the withering sprouts into the sea, along with images of the god. At the death of Adonis, the Greek women filled the cities with their keening.

In other cultures, the grain god is killed between millstones, as the grain is ground to make flour. In Wheel of the Year: Living the Magical Life, Pauline Campanelli associates the circular motion of the millstones with Caer Arianrod, the castle of the goddess Arianrod, also known as the Castle of the Silver Wheel. In Welsh myth, Caer Arianrod is the dwelling place of the dead. Arianrod had a son Llew Llaw, remarkable for his rapid growth, called by different mythographers both a sun god and a grain god. One of the first feats to proclaim his godhead was killing a gold-crest wren, which connects him with the cycle of the Oak King and Holly King. Llew Llaw, a god of death and resurrection, was destroyed through his wife Blodeuwedd, the Flower Face, who like Persephone starts as a goddess of flowers and young spring and becomes a goddess of death.

Llew Llaw is a cognate of the Irish Lugh, or Lug mac Ethne, whose Lughnassah occurs August 1. Celebrants held Lughnassah every year in Ireland at Telltown on the River Boyne, where a mound still marks the spot, according to Funk and Wagnalls. The Irish books of lore The Dinnsenchas and The Book of Invasions and Keating’s History of Ireland all say that Telltown took its name from Tailtiu, Lugh’s foster mother, buried on that spot, and that Lugh instituted Lughnassah fair as an annual memorial.

The Great Rite at Lughnassah

This tale probably reworks a more ancient one forgotten by later generations. Funk and Wagnalls notes that “nasad” seems related to words meaning “to give in marriage.” Telltown fair featured a marriage market; as the men stood on one side, the women on the other, their parents settled marriage contracts between them. Tradition tells that at the nearby “Hollow of the Fair,” couples made handfastings in pagan times, and in the 19th century couples still arranged trial marriages there, only later to have them sanctified by the Church. Presumably the leafy hollow, shaded by new haystacks, gave the newly bonded a consummation bed.

This tradition of Lughnassah marriages seems to echo an older tradition, where at Lughnassah the king of Ireland was ritually married to the land. Just so in ancient Akkad did the high priestess of Ishtar perform the Great Rite with the king, marrying him to the earth. A late medieval manuscript says that at Taillne, presumably Telltown, Lug Schimaig made the great feast for Lug mac Ethne to celebrate his marriage to the Goddess of the Land. It’s worth noting that August 1 is nine months before Beltaine, the beginning of summer; at this point Lugh impregnated the land with the following summer.

In a related myth, the great Irish king Conn of a Hundred Battles affirms his sovereignty by means of Telltown festival, according to The Encyclopedia of Celtic Wisdom by Caitlin and John Matthews. One day at Tara, Conn mounted the ramparts with his three druids to check for enemies approaching from afar. Doing so, he trod upon a stone that screamed so loudly it was heard all over Tara. Conn asked one of his druids why the stone screamed and what kind of stone it was. After pondering fifty days and three, the druid by divination answered that the stone’s name was Fal, or fo-all (“under rock”), that it had come to Tara from Inis Fail and that it yearly went to Telltown for the fair. Any king who did not find this stone on the last day of Telltown Fair would die within the year. The number of shrieks the stone made underfoot equaled the number of kings of Conn’s line who would rule Ireland.

Fal thus shows itself a stone of sovereignty, like the Scottish Stone of Scone, now ensconced below the ceremonial throne of British royalty. Fal’s shrieks are the voice of the land, speaking the relationship between the king and the Irish Earth Goddess.

At this point in the myth, a mist drifted over, and Conn and his druids lost their way. A horseman met them and, after making three casts against them, welcomed them to his home, a structure 30 feet long with a ridgepole of white gold. In it sat a girl in a seat of crystal, wearing a golden crown. Before her stood a silver vat with gold corners, a vessel of gold, and a golden cup, and on a throne nearby sat a phantom.

The phantom spoke to Conn and his druids, announcing himself as Lug mac Ethne. The girl in the crystal seat proved to be the Sovereignty of Ireland, the living goddess of the Irish land, and she gave symbolic food and drink to Conn, the ribs of a giant ox and a giant hog and also red ale. Lugh meanwhile told Conn of his rule and that of his sons. Then all disappeared.

Thus Telltown Fair, in other words Lughnassah, celebrates marriage not only of mortal to mortal but of the king to the Goddess of Earth, here the girl in the crystal chair. Just as the nu gig priestess of Akkad, symbolizing Ishtar and the land, married the Akkadian king, symbolizing Tammuz, so too at early Lughnassahs a priestess of the earth may have married the Irish king, symbolizing Lugh. The tales definitely make Lughnassah Lugh’s marriage feast, and the feast is also said to be his wake. At Lughnassah, Lugh fertilizes the Goddess and dies, as we ask for harvest.

Lugh of the many talents

Lugh was beloved of the Celts, who raised more inscriptions and statues to him than to any other deity, according to R.J. Stewart in Celtic Gods, Celtic Goddesses. The Romans associated him with Mercury, and like Mercury he was a patron of the arts and of all crafts and skills, of traveling and money and commerce. He also was a war god, the Celts regarding battle as an art; by Roman times their wars had become mainly ritual contests between champions, or conflicts to be settled by druidic decision, a civilized approach the Romans did not follow. As the battle god Lugh of the Long Arm, Lugh’s chief weapons were the magickal sling and spear, giving him the power of killing at a distance – hence the “long arm.” Such attributes seem appropriate to a god of light, who shines from far away.

Romano-Celtic images of Lugh show a young, handsome man, carrying the symbols of the caduceus and purse, his totems the ram, cock and tortoise. He also appears as bearded and mature, and he’s frequently accompanied by the goddess Rosmerta or Maia, representing wealth and material benefit. Such companionship parallels the marriage of the king to the material goddess of the land.

Lugh possesses skills in many arts simultaneously. In the Irish tale of the Battle of Magh Tuiredh, those in the royal hall of Tara began by refusing Lugh entrance, because though he claimed skills as a wheelwright, metal-worker, warrior, bard, magician, doctor, cupbearer and more, the inhabitants of Tara already boasted those skills. Lugh’s Welsh cognate Llew was also known as a shoemaker, and an inscription from Romano-Celtic times in Osma, Spain, notes the Guild of Shoemakers’ dedication of a statue to the Lugoves, a triple version of Lugh. The people of Tara finally conceded that only Lugh combined all the skills mentioned, so at last they admitted Him.

The Celts also credited Lugh with the invention of ball games, horsemanship and fidchell, a symbolic board game like chess. As Stewart notes, the Celts regarded these three games as having a ritual, magickal significance.

A loaf of bread for Thou

Lugh’s marriage to the goddess of worldly wealth and sovereignty links Him by association to the grain gods Adonis and Tammuz. These gods of grain and their goddess brides stretch back to prehistory. In the Eastern European countries of the Ukraine, the Czech Republic and Hungary, still known for their wheat fields, archaeologists have found small clay temple models dating to 6000 to 5000 B.C., Campanelli writes. Many of these models show humans shaping and baking loaves in bread ovens, and many incorporate bird heads as architectural elements, indicating shrines to Bird Goddess. These bird heads connect to Aphrodite of the Doves, the bread baking to her consort Adonis. Similarly, Ishtar sometimes took bird form, and dying and rising Tammuz is a god of grain.

To celebrate this dying and rising god of grain, it’s appropriate to bake and eat ritual bread. From a ritual point of view, the important point is to focus while baking on imbuing your bread with the spirit of the God of Grain, however you see Him. From a practical point of view, a breadmaking acquaintance offers a few tips:

  • Making bread is very easy.
  • Make sure you use flour with a high gluten content, as opposed to baking flour. Gluten provides protein; baking flour specifically has very little protein.
  • When you mix flour and your water or yeast mixture, don’t worry too much about portions. Basically, you take flour and add liquid until it’s the right consistency. Bread is a tactile thing.
  • When you knead your bread, knead till the bread feels right, elastic but not too heavy.
  • You can let the bread rise and reknead as many times as you want. The more times you knead, the smaller bubbles will occur in the loaf, resulting in a finer bread.
  • Put a little fresh rosemary or other herbs in your bread for a different tang.

Almost any general-purpose cookbook, including The Joy of Cooking, includes bread recipes. Pauline Campanelli offers the following recipe and ritual for multigrain bread:

  • In a large mixing bowl, combine two cups warm milk, two packages dry baking yeast, one teaspoon salt, one-half cup honey and one-fourth cup dark brown sugar.
  • Cover the bowl and set it aside in a warm place till the mixture doubles, about half an hour.
  • Add three tablespoons softened butter and two cups unbleached white flour and stir till bubbly. Campanelli suggests at this point also adding sprouted wheat, expressing the idea of a god that dies and is reborn. If you do so, start your wheat sprouts a few days before you bake the bread.
  • Next, mix in one cup rye flour and two cups stone-ground whole wheat flour.
  • With floured hands, turn the dough onto a floured board and gradually knead in more unbleached white flour until the dough is smooth and elastic and no longer sticks to your fingers.
  • Place the dough in a greased bowl, and turn it so the dough is greased.
  • Cover the dough with clean cloth and keep in a warm place to rise until doubled, about an hour.
  • Punch the dough down, divide it in half and shape the halves into two round, slightly flattened balls.
  • Place these balls onto greased cookie sheets, cover them and return them to a warm place to let them double again.
  • When the final rising is almost complete, with your athamé incise a pentagram on the loaves with ritual words. Campanelli suggests “I invoke thee, beloved Spirit of the Grain/Be present in this Sacred Loaf,” but whatever words you want to say to the god of grain and material harvest are appropriate.
  • Beat a whole egg and a tablespoon of water together and brush this onto the loaves.
  • Bake the loaves in a 300-degree oven for about an hour, or until they are done and sound hollow when tapped.

Make and eat your ritual loaf in celebration of the dying summer, to be reborn after nine months at Beltaine. Celebrate too your summer’s harvest, your wealth of material life, for we are all wealthy while we live. At Lammas, the loaf-feast, we greet Lugh in the loaf, hail his marriage to the earth and eat him. By so doing, we avow our wealth and our mortality.

About Lammas

About Lammas

a guide to the Sabbat’s symbolism

by Arwynn MacFeylynnd

Date: August 1 or 2.

Alternative names: Lughnassadh, Lammastide, August Eve, Harvest Home, Ceresalia (Roman, in honor of the grain goddess Ceres), First Fruits, Festival of Green Corn (Native American), Feast of Cardenas, Cornucopia (Strega), Thingtide and Elembiuos. Lammas, an Anglo-Saxon word, means “loaf mass.” Lughnassadh is named for the Irish sun god Lugh (pronounced Loo), and variant spellings are Lughnasadh, Lughnasad, Lughnassad, Lughnasa and Lunasa.

Primary meanings: This festival has two aspects. First, it is one of the Celtic fire festivals, honoring the Celtic culture-bringer Lugh (Lleu to the Welsh, Lugus to the Gauls). In Ireland, races and games were held in his name and that of his mother, Tailtiu (these may have been funeral games). Second, the holiday is the Saxon Feast of Bread, at which the first of the grain harvest is consumed in ritual loaves. These aspects are not too dissimilar, as the shamanic death and transformation of Lleu can be compared to that of the Barley God, known from the folksong “John Barleycorn.”

Lammas celebrates the first of three harvest celebrations in the Craft. It marks the beginning of autumn, the start of the harvest cycle, and relies on the early crops of ripening grain and any fruits and vegetables ready to be harvested. It is associated with bread because grain is one of the first crops harvested. Those in the Craft often give thanks and honor now to gods and goddesses of the harvest, as well as those who represent death and resurrection.

Symbols: All grains, especially corn and wheat, corn dollies, sun wheels, bread, harvesting and threshing tools and the harvest full moon. Altar decorations might include corn dollies or kirn babies (corncob dolls) to symbolize the Mother Goddess of the Harvest. Other appropriate decorations include summer flowers and grains. You might also wish to have a loaf of whole cracked wheat or multigrain bread upon the altar, baked in the shape of the sun.

Colors: Red, orange, gold, yellow, citrine, green, grey and light brown.

Gemstones: Yellow diamonds, aventurine, sardonyx, peridot and citrine.

Herbs: Acacia flowers, aloes, chamomile, cornstalks, cyclamen, fenugreek, frankincense, heather, hollyhock, myrtle, oak leaves, passionflower, rose, rose hips, rosemary, sandalwood, sunflowers and wheat.

Gods and goddesses: Lugh, Thor, John Barleycorn (the personification of malt liquor), Demeter, Danu, Ceres, sun gods, corn mothers, all grain and agriculture deities, mother goddesses and father gods.

Customs and myths: Spellwork for prosperity, abundance and good fortune are especially appropriate now, as well as spells for connectedness, career, health and financial gain. Sacrifice is often associated with this holiday. Visits to fields, orchards, lakes and wells are also traditional. It is considered taboo not to share your food with others now.

Activities appropriate for this time of the year are baking bread, wheat weaving and making corn dollies or other god and goddess symbols. You may want to string Indian corn on black thread to make a necklace, or bake cornbread sticks shaped like little ears of corn for your Sabbat cakes. The corn dolly may be used both as a fertility amulet and as an altar centerpiece.

Some pagans bake Lammas bread in the form of a god-figure or sun wheel — if you do this, be sure to use this bread in your Lammas ritual’s cakes and ale ceremony, if you have one. During the Lammas ritual, some consume bread or something from the first harvest. Some gather first fruits; others symbolically throw pieces of bread into a fire.