Neptune's Dolphins

 

The other introduction to the athame that I had was the Great Rite. I learned that this was the joining of the Male God with the Female Goddess. To symbolize the act, the athame (Male) is put into the chalice (Female). Since I am not Wiccan, that use of an athame was also foreign to me.

 

Reading the writings of Heron Michelle and Jason Mankey, noted practitioners of Wicca, helped me to understand the athame as a magical tool. Writing in “Elemental Witchcraft,” Michelle asserts that the athame, a knife born of fire, which has burned away its impurities, has the fire’s “projective power of the will.” Infused with “the fires of will,” the athame can now establish boundaries and defend sovereignty. Using the projective power of the athame, a Wiccan can banish “fear with humility.”

 

Mankey in “The Witch’s Athame,” stressed that the Great Rite could be thought of as two opposing but complementary elements joining together to create. Since the athame is Fire and the chalice, Water, their union creates Steam, a new element. Therefore, the Great Rite celebrates “the magick of joining:” two forces uniting to form a new life.

 

Athames (Note 1) have been described in various grimoires as “magical knives.” The “Key of Solomon” described a double-bladed knife with a black handle. (Note 2) It could be used to cast circles and banish unwanted entities. An athame could also cut ties.

 

Pondering the athame, I realized that it cuts away what is still useful from what is decayed. Like a scalpel cutting out a tumor, the athame cuts out unwanted material. What is left can be then used in our magic as a support. Moreover, this tool burns out the stagnant debris of our workings.

 

In researching various consecration rituals for the athame, I found that Mars, the Roman God of War, could be associated with the tool. Various rituals referred to the athame as “Blade of Mars” and “Shield of Mars.” Oberon Zell-Ravenheart in “Grimoire for the Apprentice Wizard” advises using Martial herbs when consecrating the athame. He also says to do it on Tuesday, a day of Mars. After meditating, I realized that Mars, at least, should govern my choice of an athame.

 

When I decided to ask Mars to help select the athame, Minerva, the Roman Goddess of Statesmanship, decided to be included. The two Gods said that They would share in blessing of the athame. This is reminiscent of what Mankey referred to as the two powers of creation – the active and receptive. Minerva, as the Goddess of Sovereignty and Mars, the Defender of the Fields, defend the boundaries of the State (Rome). For an athame, I chose a wooden one, which was crafted in one piece. Made of walnut, it was stained red.

 

In consecrating her altar tools, Michelle writes, “I infuse this athame with fire’s projective powers of the will.” She asks that it “banish fear with humility.” Inspired by that, I purified mine by passing it through candle flames. Then I put it on the altar between my statues of Minerva and Mars. I asked Them to bless it and to protect me. Afterwards, I placed it on my Ancestor altar for Them to watch over it.

 

Notes:

 

Note 1. The term “athame” was created by Gerald Gardner, considered to be the Modern Father of Witchcraft. He used it in a novel, “High Magic’s Aid,” in 1949.

 

Note 2. In “The Witch’s Athame,” Mankey notes that an athame needs to have a double blade since the energy has to flow evenly.

 

Works Used:

 

Adkins Lesley and Roy Adkins, “Dictionary of Roman Religion.” New York: Oxford University Press. 1996.

Greer, John Michael, “The New Encyclopedia of the Occult.” Woodbury (MN): Llewellyn. 2003.

Lazic, Tiffany, “The Great Work.” Woodbury (MN): Llewellyn. 2015.

Mankey, Jason and Laura Tempest Zakroff, “The Witch’s Altar.” Woodbury (MN): Llewellyn. 2021.

Michelle, Heron, “Elemental Witchcraft.” Woodbury (MN): Llewellyn. 2021.

Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” Franklin Lakes (NJ): New Page Books. 2004.

 

The month of March is named for Mars, the Roman God of War. Besides war, Mars also protected the land and crops. Spring brought both preparations for planting and for war. The Feriae Marti (the Festival of Mars), lasts for nearly the entire month and is similar to the Carnival Season and Mardi Gras.

 

Traditionally, the New Year for Romans began in March, the first month of the original calendar. After the reforms of Numa Pompilis and Julius Caesar, it was still celebrated as a second New Year’s Day. The spring equinox was still the beginning of the planting and war seasons.

 

Juno Lucina

On March 1, the Matronalia is held in honor of mothers. Husbands and daughters give presents to mothers. Juno Lucina, the aspect of Juno who governs over women and childbirth, receives prayers for safe childbirth and fertility.

 

Anna Perenna

On March 15th (Ides), Traditional New Year is celebrated. Anna Perenna, the Goddess of the Returning Year, oversees the celebrations. People would picnic and drink cups of wine in her honor, and offer prayers for a prosperous year.

 

Liber Pater and Libera

On March 17, the Liberalia is held. Wearing ivy wreaths, several old women offer cakes made from oil and honey (libia) to Liber Pater. Then a large phallus is taken around to encourage the plants to grow and for a good harvest. Liber Pater and Libera are the Gods of the Male and Female Seeds, respectively.

 

Minerva

From March 19 to 24, the Quinquatrus is held to honor Minerva, the Goddess of the Arts and War. Since the first day is sacred to Her, no blood is shed on that day. The Quinquatrus is celebrated by artisans and students. Traditional Roman festivities included martial arts contests.

 

Mars

Starting the 1st of the March and on the 9th, and 24th, the Salii (Leaping Priests of Mars) danced through the streets of Rome singing hymns, and later held feasts in honor of Mars. Horse races were held, sacrifices made, and trumpets purified. Mamurius Venturius, the Old Man of March, was driven out of Rome taking disease and sickness with Him.