As you will have gathered from the last chapter, the art of magical warfare is not one to be undertaken
lightly, if only for the reason that should the bolt misfire, it will inevitably rebound on the sender.
Having accepted this possibility, however, many witches put the discomforting idea totally out of their
minds, and proceed merrily on their nefarious ways without giving it another thought. Should you also
be of that lighthearted frame of mind, then you will obviously want to learn some of those timehonoured
methods of speeding effective curses on their way.
True to the general principles of witchcraft, the means used for effecting destructive ends is exactly
the same as those used for constructive purposes. The only difference lies in the magical intent and
symbolism involved. The medium for the transmission of power remains exactly the same of course,
namely, the deep minds of both parties concerned.
The type of power to be raised for these operations of wrath and chastisement can take two forms: a
binding, inhibitory power for inducing inertia or "tying someone's hands" - this pertains to Saturn; and
a scorching, blasting power for blighting and burning (which is what people generally mean by a
curse) - this pertains to Mars.
Those spells of a Saturnian nature make use of the same symbolism you have already encountered in
the last chapter, namely that of Hertha, the Great Mother, seen in her negative aspect as the dark,
terrible, Stony Bringer of Inertia, and Dame Habondia in her aspect of Noticula-Hecate, Lady of Night
and Death.
The Mars Spells, however, introduce you to the fourth and final witch entity: He partakes of the
nature of the last remaining magical element to be covered in this book, namely, fire.
You have, of necessity, already encountered this being in two places already, although without too
much contact. He is none other than Cernunnos, the Horned One. The first instance being your
manufacture of the Athame with all its implied Martial symbolism, the second the section on sex
magic. He is a spirit of fire and energy, as symbolized by the torch he sometimes carries in his hand
and the horns or antlers he wears upon his head. A light-bearer also, hence his title, Lucifer. In view
of this, he is often represented carrying a blazing torch or candle on his head, which has sprung from
between his antlers, in addition to the one he carries in his hand.
He is known by a variety of names to witches in addition to that of Lucifer: Cernunnos, Mamilion,
Robin, Dumus, Hu, Janus or Dianus, Barabbon or Barabbas among others. His symbolism is partly
akin to that of Thunor, the Norse Thunder God of Battle, and again of Pan and Dionysus, the classical
gods of ecstatic debauch and revelry. In his alignment with fire, he evokes memories of Vulcan
(Hephaestus) and Wayland Smith. As Vulcan is the suitor of Venus and Pan of Diana, so is the
Horned One the pursuer of Habondia.
However, many witches who belong to female-oriented covens which focus their attentions more on
the goddess than the god argue that the boot is actually on the other foot. Their contention is that it
was, and is, the goddess who took the initiative in the chase. Examples ranging from the Gospel of
Aradia to the legend of Actaeon are cited as chapter and verse here.
lightly, if only for the reason that should the bolt misfire, it will inevitably rebound on the sender.
Having accepted this possibility, however, many witches put the discomforting idea totally out of their
minds, and proceed merrily on their nefarious ways without giving it another thought. Should you also
be of that lighthearted frame of mind, then you will obviously want to learn some of those timehonoured
methods of speeding effective curses on their way.
True to the general principles of witchcraft, the means used for effecting destructive ends is exactly
the same as those used for constructive purposes. The only difference lies in the magical intent and
symbolism involved. The medium for the transmission of power remains exactly the same of course,
namely, the deep minds of both parties concerned.
The type of power to be raised for these operations of wrath and chastisement can take two forms: a
binding, inhibitory power for inducing inertia or "tying someone's hands" - this pertains to Saturn; and
a scorching, blasting power for blighting and burning (which is what people generally mean by a
curse) - this pertains to Mars.
Those spells of a Saturnian nature make use of the same symbolism you have already encountered in
the last chapter, namely that of Hertha, the Great Mother, seen in her negative aspect as the dark,
terrible, Stony Bringer of Inertia, and Dame Habondia in her aspect of Noticula-Hecate, Lady of Night
and Death.
The Mars Spells, however, introduce you to the fourth and final witch entity: He partakes of the
nature of the last remaining magical element to be covered in this book, namely, fire.
You have, of necessity, already encountered this being in two places already, although without too
much contact. He is none other than Cernunnos, the Horned One. The first instance being your
manufacture of the Athame with all its implied Martial symbolism, the second the section on sex
magic. He is a spirit of fire and energy, as symbolized by the torch he sometimes carries in his hand
and the horns or antlers he wears upon his head. A light-bearer also, hence his title, Lucifer. In view
of this, he is often represented carrying a blazing torch or candle on his head, which has sprung from
between his antlers, in addition to the one he carries in his hand.
He is known by a variety of names to witches in addition to that of Lucifer: Cernunnos, Mamilion,
Robin, Dumus, Hu, Janus or Dianus, Barabbon or Barabbas among others. His symbolism is partly
akin to that of Thunor, the Norse Thunder God of Battle, and again of Pan and Dionysus, the classical
gods of ecstatic debauch and revelry. In his alignment with fire, he evokes memories of Vulcan
(Hephaestus) and Wayland Smith. As Vulcan is the suitor of Venus and Pan of Diana, so is the
Horned One the pursuer of Habondia.
However, many witches who belong to female-oriented covens which focus their attentions more on
the goddess than the god argue that the boot is actually on the other foot. Their contention is that it
was, and is, the goddess who took the initiative in the chase. Examples ranging from the Gospel of
Aradia to the legend of Actaeon are cited as chapter and verse here.
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