In the Pagan tradition, the year is divided into eight festivals that mark the changing seasons and celebrate the cycles of nature. These festivals, also known as Sabbats, are deeply rooted in ancient traditions and beliefs. Each Sabbat is associated with different themes and rituals, providing an opportunity for Pagans to reconnect with nature and honor the divine. The Pagan year begins with Yule, which is celebrated around the Winter Solstice in late December. Yule is a time to honor the rebirth of the sun and the return of light after the darkest time of the year. It is a festival of hope and renewal, with rituals involving the lighting of candles, burning of Yule logs, and exchanging of gifts.
Detail from Joseph-François Lafitau, Moeurs des sauvages amériquains comparées aux moeurs des premiers temps (Customs of the American Indians compared with the customs of primitive times [in Europe]), 1724. The Library Company of Philadelphia
, furs, tobacco, food , but when entire communities sought divine assistance to ensure a successful hunt, a good harvest, or victory in warfare, they called upon shamans, priests, and, in fewer tribes, priestesses, whom they believed to have acquired supernatural powers through visions. When the United States obtained New Mexico and other areas of the southwest, Indian agents were sent out to monitor the Indians and attempt to change their culture.
It is a festival of hope and renewal, with rituals involving the lighting of candles, burning of Yule logs, and exchanging of gifts. Imbolc, also known as Brigid's Day, is the next Sabbat, taking place on February 1st. This festival marks the awakening of the earth and the first signs of spring.
American Indians, Witchcraft, and Witch-hunting
To paraphrase historian David D. Hall, “the people[s] of seventeenth-century New England lived in an enchanted universe. Theirs was a world of wonders” ( 1). As much as English settlers, Native New Englanders (and Native Americans generally) inhabited worlds of wonder, milieus peopled with extraordinary beings and marked by supernatural phenomena. Witchcraft, among other remarkable beliefs and practices, was an integral part of their worldview, as common among Natives as among European newcomers.
Since the advent of American colonization itself, European commentators have emphasized the cultural differences between American Natives and European colonists, often equating Indian difference with inferiority. Yet, at least in retrospect, the similarities among these contending peoples are striking. A few recent scholars have even argued persuasively that such similarities— not differences, certainly not any “racial” distinction—set European colonists and Native Americans at odds as they competed for the same thing: American land and resources. Yet a shared belief in witchcraft— no more than a similar ambition to live abundant lives in the North American landscape— hardly brought the two peoples together. At least in one important respect, Indian supernaturalism, particularly claims of direct, personal revelation, made Natives suspect in the eyes of colonists and helped persuade English settlers that Indians liberally practiced the dark arts. Hostile colonists characterized the Natives' homeland as “wilderness,” a “devil's den.” They saw the Indians' natural religion as diabolical, understood Native shamans as witches, and demeaned Native practitioners as slaves of Satan. Consider, for example, the descriptions of the missionary Thomas Mayhew Jr. regarding the Wampanoags of Martha's Vineyard in 1652:
When the Lord first brought me to these poor Indians on the Vinyard, they were mighty zealous and earnest in the Worship of False gods and Devils; … The Devil also with his Angels had his Kingdom among them; … by him they were often hurt in their Bodies, distracted in their Minds, wherefore they had many meetings with their Pawwaws [shaman or chief religious practitioner], (who usually had a hand in their hurt) to pacifie the Devil by their sacrifice, … . The Pawwaws counted their Imps their Preservers, had them treasured up in their friends ( 2).
Magical powers were not always differentiated as good or evil, with the people using their magical skills for several purposes. In fact, the concept of a witch was tied to the concepts of life and human origin, with the people believing that witches existed alongside humans and not apart from other living beings. Thus, they were not supernatural. The Tewa believed that witches accompany people daily and are defined as those “of a different breath.” However, they had a different physical and spiritual existence, not like “common” humans. Rather, they had to live on the unexpired lives of their victims by capturing or indoctrinating their souls. Further, they had to continually kill or perish themselves.
It is associated with purification, creativity, and the rekindling of inner light. Pagans often honor the goddess Brigid during this time, lighting candles and making offerings in her name. The vernal equinox, known as Ostara, occurs around March 21st and heralds the arrival of spring. It is a time of balance and fertility, where day and night are equal. Pagans celebrate Ostara by decorating eggs, planting seeds, and holding ceremonies to honor the renewal of life. Beltane, also known as May Day, is the next major Sabbat and is celebrated on May 1st. This festival marks the peak of spring and the beginning of summer. It is a time of joy, growth, and love. Pagans often participate in bonfires, fertility rituals, and dancing around maypoles to honor the energy and passion of the season. Litha, also known as the summer solstice, occurs around June 21st and celebrates the longest day of the year. It is a time of abundance, light, and expansion. Pagans often gather to watch the sunrise, perform rituals to honor the sun, and create flower crowns and other summer adornments. Lughnasadh, also known as Lammas, is celebrated on August 1st and marks the beginning of the harvest season. It is a time to give thanks for the fruits of the earth and to honor the god Lugh. Pagans often engage in feasting, making corn dollies, and participating in athletic competitions to celebrate the abundance and generosity of the land. The next Sabbat, Mabon, takes place around the autumn equinox on September 21st. It is a time of balance and gratitude, as day and night become equal once again. Pagans honor the harvest and give thanks for the abundance of the earth. They may participate in rituals involving apple picking, making harvest wreaths, and sharing meals with loved ones. The final Sabbat of the Pagan year is Samhain, also known as Halloween, celebrated on October 31st. Samhain is a time when the veil between the living and the dead is thinnest, allowing for communication with ancestors and spirits. It is a time of reflection, remembrance, and letting go. Pagans often hold ceremonies to honor their ancestors, leave offerings for the departed, and engage in divination practices. Overall, the Pagan year is a rich tapestry of seasonal celebrations and rituals that honors the cycles of nature and the divine. Each Sabbat holds its own unique energy and significance, providing Pagans with opportunities to connect with their spirituality, embrace the changing seasons, and celebrate the sacredness of the natural world..
Reviews for "The Power of the Full Moon: Pagan Rituals for Lunar Energy in 2022"
- Samantha - 1/5 - I was extremely disappointed with "Pagan year 2022". The book lacked depth and substance, and it felt like a collection of generic pagan symbols and holidays without any real meaning behind them. The information provided was vague and superficial, leaving me wanting for more substantial content. Overall, I found this book to be a shallow attempt at capitalizing on the pagan community without bringing anything valuable to the table.
- Mark - 2/5 - As someone who has been practicing paganism for years, I found "Pagan year 2022" to be a letdown. The book didn't offer anything new or insightful; it was just a rehash of basic pagan knowledge that can easily be found online for free. The writing style was also quite dull and lacked any spark or passion for the subject matter. I had high hopes for this book, but unfortunately, it failed to meet my expectations.
- Linda - 2/5 - I was excited to delve into "Pagan year 2022" as a beginner in the pagan community, but I ended up feeling confused and unsatisfied. The book seemed disorganized, jumping from one topic to another without proper transitions or explanations. It assumed prior knowledge that I did not have, leaving me feeling lost and frustrated. Additionally, the tone of the book came across as condescending and judgmental, which was a major turn-off. Overall, I would not recommend this book to beginners looking for a comprehensive and accessible introduction to paganism.