Neptune's Dolphins

When I first pondered the magical tools of Western magic, I looked for similarities with my Roman Polytheistic practice. Going deeper, I realized that the two used dissimilar spiritual technologies for different ends. Since Roman Polytheists are focused on proper relations with the Gods, their altar items reflect this. Meanwhile, Western magicians, exercising their personal sovereignty, wield their tools to create a new reality.

 

Eliphas Levi, noted French occultist, introduced the chalice as a tool into Western Magic in the 19th Century. Levi was inspired by the suits of the Minor Arcana of the Tarot. The Hermetic Order of the Golden Dawn expanded on his intent to have the chalice represent the feminine power of the Cosmos. For modern witches, the chalice represented the Goddess (Note 1) in the Great Rite. In “The Witch’s Altar,” Jason Mankey and Laura Tempest Zakroff write “The love of the Goddess is expressed in the waters and wine of the chalice. May all who come to this altar never thirst. Blessed Be!” The chalice then becomes a sacred tool to convey the essence of the Goddess.

 

Heron Michelle noted in “Elemental Witchcraft” that Modern Witchcraft restores “the full complement of tools to our magickal tool box so that we may attain true mastery as humans forsaking neither god nor goddess.” One thing that it does well is “reconciling the tensions between the chalice and the blade.” (Note 2.) “This becomes the Great Work of transformational magick.” Traditionally the chalice is symbolic of the receptive womb of the Goddess. Heron Michelle says that since “creation flows from union,” the Great Rite of the Male (the Blade) lowering into the Female (the Chalice) need not be hetero-centric. It can be thought of as the merging of the projective and receptive mysteries into a harmonious relationship. She refers to these mysteries as “Two who move as One.”

 

In “Grimoire for the Apprentice Wizard,” Oberon Zell-Ravenheart observed that the chalice contains the “Mysteries of Life and Death.” According to him, the chalice represents that ancient Cauldron of the Goddess Cerridwen. This cauldron gave poetry and inspiration to those who drank from it. Since the chalice is the tool of emotions “especially Love,” it contains the “Elemental Water of Life.”

 

Various blogs written by witches offer suggestions for devising a chalice. One common one is to use a paper cup. For me, a red plastic Solo Cup does not seem to be a proper receptacle for the Goddess. I think something more elegant would be appropriate.

 

Zell-Ravenheart suggests using a drinking goblet (a cup on a stem with a base). I took this to mean a wine glass. Obtaining one would be easy since the stores that sell wine often sell wine glasses. Since wine is the usual offering for the Gods, a wine glass would be acceptable. Wine is regarded to be the creator of new realities. It was a sacrament for various sacred mysteries such as the Dionysian ones.

 

To consecrate the wine glass as the chalice, I would first rinse it out with salt water and pass it through a candle flame. Then I would sprinkle flour in the chalice (a traditional Mesopotamian method of protection) and ask Ninhursaga, the Mother of the Gods to bless it. (I am a follower of Mesopotamian Gods as well.) Then I would wrap it up in flannel to keep it safe.

 

Ninhursaga is the Goddess of the Womb, who gave birth to eight Gods. Among her titles are “Mother of Wildlife,” “Mother of all Children,” Form Giver,” and “Birth Giver.” The chalice would be the representation of Her powers of creation and fertility.

 

I would dedicate the chalice singing traditional praises of this Goddess: (Note 3).

“Ninhursaga, being uniquely great,

Makes the womb contract;

Nintur, being a great mother,

Sets the birth-giving going.”

 

“Mother Nintur, the Lady of form-giving,

Working in a dark place, the womb (lit. “heart”)

To give birth to lords, to place the crown

On (their) heads, is in her hands.”

 

Notes:

Note 1. In Western magic and Modern Witchcraft, there is a Goddess and a God. This differs from Polytheism which has many Gods and Goddess.

Note 2. Michelle is referring to the athame.

Note 3. Translations are from original texts as selected by Jacobsen.

 

Works Used.

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

Jacobesen, Thorkild, “The Treasures of Darkness.” New Haven: Yale University. 1976.

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.