Book Review – The Tradition of Household Spirits: Ancestral Lore and Practices by Claude Lecouteux, translated by Jon E. Graham

May, 2018

Book Review

The Tradition of Household Spirits: Ancestral Lore and Practices”

by Claude Lecouteux, translated by Jon E. Graham

Published by Inner Traditions

English translation copyright 2013

Pages: 228

A house is much more than a building. It is a microcosm, a living being with both a body and a soul. It speaks, even if its language is only creaking and cracking noises for the profane,” Claude Lecouteux writes in the introduction to “The Tradition of Household Spirits: Ancestral Lore and Practices.”

It speaks, even if its language is only creaking and cracking noises for the profane. Its wailings are evidence of an attack by hostile forces. … The house establishes a bond between itself and its inhabitants,” he states.

Uncared for, a house will die.

Expressions in our lexicon echo the importance of this bond: to have a roof over one’s head, to take someone out to the woodshed, to be on the threshold of life, to throw something out the window, and if you can’t stand the heat, get out of the kitchen.

Many old customs have been mistakenly thought of as superstitions, but Lecouteux traces them back to their origins.

[F]olk beliefs have extraordinary longevity and barely evolve as long as social and material conditions do not change,” he wrote.

For instance, the place a house was built was carefully considered. It took into account the place spirits and signs of good fortune such as where a coin was found, the place animals lay down, or the site where inhabitants had previously lived and had good fortune. Roadsides were typically preferred. The borders of fields were avoided. So were crossroads, sites where a house had burned down, former cemeteries, places where animals had had been killed, anywhere someone had committed suicide or a spot with an unmovable stone, Lecouteux tells us.

In various cultures, permission was required from the earth spirits before a house could be built, salt was used to bless the spot before construction, and work ended if, while placing the first beam, an ax generated a spark.

Everything from the houses’s orientation, and the placement of doors and windows to the materials used and the sacrifices made were important to people. When and how they moved in was also dictated by a series of beliefs.

Every element of a building possesses magic and religious meaning,” Lecouteux states at the start of chapter two.

The walls, the gutters, the roof and the corners were all associated with various traditions. There were rites and blessings, customs and ceremonies and taboos connected with every aspect of a home.


(Among the photos in the book is this German house having a timber frame with a man pattern and a cross.)


Entering a home is done by crossing a threshold, which can be considered a rite of passage. What must not leave by the door, but rather passed out a window were also closely followed – all so as not to anger the spirits and bring about misfortune.

Lecouteux describes them all, across time and territories. He shares the stories, prayers, charms, offerings and practices to domestic deities people used to assure happiness and prosperity, and makes the “sad observation” that “house spirits have vanished and with them the souls of our houses have fled, never to return.”


(Fairy loaves and fossilized sea urchins were traditionally kept on the kitchen windowsill of English homes to ensure magically that there will never be a shortage of bread.)


The French medieval scholar specializes in Europe during the Middle Ages, covering many esoteric subjects in his more than 15 books. He researches using source texts in the several languages he knows. That way, he explained in an interview in 2016 with Ben & Sol, he can correct assumptions others may have made with extrapolating information.

77 sayings and beliefs are listed in the appendix – including “The spirits are granted the space between the doors, they should therefore never be slammed” and “When a person dies, the windows of a house should be opened so that the soul can leave” – along with footnotes and a bibliography.

He went on to write “Demons and Spirits of the Land: Ancestral Lore and Practices.”

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About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

Book Review: A Pagan Ritual Prayer Book by Ceisiwr Serith

February, 2018


This is a lovely little book, one that can easily fit inside a woman’s bag, or a man’s briefcase.

It is broken down into two parts – The Foundations of Worship and Building Rituals.

Part One is broken down in “Prayer” and “Rituals”. It describes how, yes, pagans so pray, a description of prayer and how to write your own.

Part Two is all about Rituals

— How to Begin

— Home

— Callings

— Praise

— Thanksgiving

— Consecrations & Blessings

— Separate sections for Time of Day/Month/Year/Lore

— Endings

The last section is “Petitioning the Gods” and includes, requests, offerings, healing and society and land.

The book is chock-full of prayers for all occasions. For those who prefer to use the words of others in their rituals and daily offerings, there is much here to choose from. For others, many of these can be the base from which you craft your own prayers.

For myself, I tend to just speak from my heart in my daily prayers. However, I can definitely see myself referring to this book again and again in composing more formal rituals.

This little book would make a nice addition to your occult library.


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About the Author:

Susan Morgaine is a Daughter of the Goddess, Witch, Writer, Teacher, Healer, and Yogini. She is a monthly columnist with Her writings can be found in The Girl God Anthologies, “Whatever Works: Feminists of Faith Speak” and “Jesus, Mohammed and the Goddess”, as well as Mago Publications “She Rises, Volume 2, and “Celebrating Seasons of the Goddess”. She has also been published in Jareeda and SageWoman magazines. She is a Certified Women’s Empowerment Coach/Facilitator through She is the author of “My Name is Isis, the Egyptian Goddess”, one in the series of the “My Name Is………” children’s books published by The Girl God Publications. A Woman International, founded by Patricia Lynn Reilly. She has long been involved in Goddess Spirituality and Feminism, teaching classes and workshops, including Priestessing Red Tents within MA and RI. She is entering her 20th year teaching Kundalini Yoga and Meditation, being a Certified instructor through the Kundalini Research Institute, as well as being a Reiki Master. She is a member of the Sisterhood of Avalon. She can be found at and her email is

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SpellCrafting: Spells & Rituals

September, 2017


Mabon Blessings



(Mabon Table)


Merry meet.


As the second harvest, Mabon is the pagan’s version of Thanksgiving. It’s also the autumn equinox when day and night are equal before we begin slipping into the dark half of the year.


What follows is a collection of blessings and inspiration you might use as you celebrate the sabbath and welcome the dark half of the year.


Prayer to the Dark Mother”

by Patti Wigington on

Day turns to night,
and life turns to death,
and the Dark Mother teaches us to dance.
HecateDemeter, Kali,
Nemesis, Morrighan, Tiamet,
bringers of destruction, you who embody the Crone,
I honor you as the earth goes dark,
and as the world slowly dies.”


A Prayer for Mabon”

by Jenny on

Gods of Mabon

Spirits of Fall

come to my side

& gather ’round.

Bless this Harvest

& this Home.

Help us to find

Balance & Harmony

this Harvest Season

& let us give thanks

for our spiritual growth.



Simple Mabon Candle Spell of Thanks”

by Kris Braley, “Mrs. B’s Guide to Household Witchery: Everyday Magic, Spells, and ”

I light this candle to honor the season and to give thanks for the abundance in my life. I strive to remember these blessings and give thanks for them throughout the entire year. I strive to remember to share these blessings with others not as fortunate as I am, even when I have little to share. I give thanks to the Lord and Lady for all my blessings the Mabon season, and give thanks for all those blessings that will come to me this glorious fall season. So mote it be!



(Mabon Altar)


The world is revolving into the year’s dark half.

Now, while it is still bright, we celebrate what summer’s warmth has brought us.

When our hearts teeter on a point between happiness and despair,

may we remember this moment,

and how it brought us harvest,

and how it comforted us,

and encouraged us to plant hope’s seed in the waiting earth,

Mother of All.” –“A Pagan Ritual Prayer Book” by Ceisiwr Serith



Now comes the time of reckoning, the season of limits.
There will never be more than there is now. Harvest is done, the cellars are full. Two seasons of growth have lead to this richness, this security, this abundance. Now is the time to celebrate the plenty that work and time have wrought. Now, the time to feast with friends, share the bounty, toast the work well done.” –from “Fall” by Patricia Monaghan



The trees are about to show us how lovely it is to let go of dead things.” –Unknown



I offer to the gods of the dark season this fruit of the light.”
–“A Pagan Ritual Prayer Book” by Ceisiwr Serith



Now is the time of Mabon, marking summer’s end. On this day of balance, day and night treat each other as equals, and we give thanks to the Earth’s bounty, laid before us. We give thanks to the harvest, brought to our table, and for the bond of family and friends. By the grain, by the fruit, by the corn, by the root, and by the hands of all the Gods and Goddesses, may this meal be blessed.” –Winifred Tannetta for



May your Mabon be blessed.


Merry part. And merry meet again.




About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

HedgeWitch Days!

May, 2015

Sneaky Parenting and a Wedding Day!

Hi my lovelies….and Beltane blessings to all of you guys out there!

Now, as you can imagine, the process of me writing this column doesn’t happen on the 1st of each month, the day of Pagan Pages publication. It’s just as well too as I am, especially the moment, swamped with 100 things on my list to do and very few crossed off. So it is lovely this month to be able to take a few moments out to have a natter with you amidst the chaos that is permeating every corner of my home and life. Today’s date is the 17th April as I am writing, and I am sure as you are reading this on the 1st May my time in between the two dates will be filled with stress, worry and above all extreme tiredness!!!

My daughter is getting married!

Oh yes lovelies, I am the mother of the bride, who knew that the role would involve so many, many duties? It has been a seemingly endless round of months in which so many decisions have had to be made. You know the kind of thing, colour scheme (I was never aware just how many shades of green there are out there), seating plans (who gets to sit where is a political minefield), favour bags (wow, really?) everything down to the shade of lipstick of the bride and the buttercream filling for the cakes (Ummmm, ask me on the 30th April how well THEY turned out) has been discussed and pondered and fretted about. Weddings it seems today have taken on a new, almost spooky life of their own, demanding that jobs on the list be ticked off as quickly as the money flies out of my purse! I am sure my own wedding was never this organised, and mine was a healthy size of 50 people, this one is a small do for 20! So why, you ask, am I rambling on about this wedding in my Pagan Pages column? Because, my lovelies…

  1. If I don’t talk to someone I may just be dragged away by men in white coats, kicking and screaming about apple green and ivory lace.

  2. It has taken over my entire existence including every room in my home.

  3. It is a Beltane Wedding!!!

My frustratingly difficult, but incredibly beautiful eldest daughter has decided to get married on May 1st. She said that it was the perfect day for the wedding, being Beltane. She has chosen to wear a wedding dress that is called ‘the Fairy’ and her theme is natural and white, like a spring day. Her bouquet is loosely tied just as though the flowers have just been picked from the hedgerow. Her make-up will be natural as will her hair,

That is to be bedecked with a sprinkling of tiny pearls and blossom.

Of course all old traditions are being observed, something old, something new, something borrowed and something blue.

Throughout this whole wedding process I have sat back and watched this now all grown child of mine as she has made her choices and I have listened avidly as to why she has made them. Along with being extremely proud and have also become extremely aware that I have been the ultimate ninja of sneaky parenting. Over the years I have subtly explained the traditions and ways of the path we walk to both of my girls, over and over again at every opportunity. I have always been keen for them to make their own decisions on what path the follow, in fact I believe that we don’t actually come to our path until we are really ready to embrace it. I hope that throughout their growing up period I have never forced my beliefs onto my girls, but instead tried to explain the festivals and their links to the old ways in gentle relevant conversation. During the traditional holidays of Easter and Christmas (noooo, not the C word lol), I have thrown myself into the middle of it all, as we do with our kids, but have also passed along pieces of information about the wheel of the year and the celebrations that accompany each turning point. As a parent you are never entirely convinced that anything you have said will actually go in one ear and stick inside that head of theirs, the chances are that your words will instead go flying all the way through to the other ear and out the other side into the dimension known as ‘I am not interested!’ But we parents are nothing if not persistent! Year after year we witter on about the olde times as year after year the eye rolling gets more exaggerated and the ears get deafer. And then suddenly, one day you are treated to the most wonderful reward for all your efforts! As one would drip feed a small plant and watch it flourish I am now being blessed by all the subtle honouring and recognition of our past traditions that I have ‘dropped’ into their lives through my daughter and her decisions.

May day, the time of the union of the Goddess and her young suitor, the day of traditional handfasting, the ultimate day of the maiden and her beauty being rivalled by no other is THE perfect wedding day for my English rose baby girl. The reception will be lit by candles, representing the Beltane fires of old, where cattle were driven through the smoke as blessings and chants filled the air on their way to the summer pastures and good sweet grass. Spring flowers bedecking both the bride and the tables honour the time of the year in Mother Nature, turning the wedding feast into an enchanting altar. Although all of these wonderful things can be seen to be ‘normal’ wedding adornments their meaning to us on our spiritual path is so much more magical. And the most magical thing of all for this old hedgewitch is that she GETS it, she understands and has actively planned and designed her wedding with the magical meanings in mind. The ceremony is a registry office service and the venue is a local hotel, so although no one is being handfasted per se, it is a symbolic union of the maiden and her lord, the day of making a commitment to another.

My sneaky parenting technic seems to have resulted in a wedding that is so much more than just a marriage, it is a magical life event that I am so blessed to be part of.

So although I am overrun with lace and green ribbon and my wrinkles are getting deeper by the day, Goddess help me, I am immersed in the glow of the magic of my path, and have a feeling of immense pride in the young woman my daughter has become. Now I wonder what daughter 2 will pull out of the bag to surprise me, Kids eh? They never cease to amaze me!

Well, my lovelies, I will get off and get back to these favour bags, thank you guys so much for listening to me witter on, my sanity is somewhat restored!

I hope you have a blessed Beltane

*And to Alexandra and her consort Anthony*

May your life together be filled with abundant blessings, love and grace.

May you walk together as one through any trials that come your way

And may you always have magic in your hearts

Love you too too much

Mum xxx

Pagan Theology

March, 2011

Pagan Theology:  Blessings

A Unitarian Universalist minister I know recently said that one of the purposes of religious practice is to empower us so that we may go out and bless the world [1].  That idea of empowerment as a vehicle through which we both are blessed and bless the world intrigues me.  How do we Pagans bless ourselves, so that we may be powerful enough to bless the world?

As Pagans we talk a lot about blessings.  Blessed be.  House blessings.  Blessing the working or tools.  We even use “blessings” as an address when closing out letters or e-mails.  But what, exactly, is happening when we bless?  Who is doing the blessing, and what happens?  In the Christian beatitudes there is a whole list of people and traits that are blessed, like the poor in spirit.   When we bless what do we place in the recipient of the blessing, and what do we retain for ourselves?

One way to understand blessings is that they are given and received, thus establishing a relationship between the giver and the recipient.  Blessings create a social contact between those involved.  They are an exchange of magical energy that empowers both the giver and the recipient.  The giver is empowered through the creation of the blessing and the contact with the other, while the recipient is empowered by the acknowledgement of a relationship between the giver and receiver, and by the happy generosity that is received.   Without the exchange, without the giving, there can be no real blessing.

But we can bless ourselves, can’t we?  Of course.  You can do anything you want.  But it may not be all that effective of a blessing.  After all you can give yourself twenty dollars, but when you do you won’t have an extra twenty to spend.   If you believe that there is something special exchanged in the social interaction between giver and recipient [2], then blessings require that someone give, and someone else receive.

This is not all that hard, given that many things can give a blessing, and many things can receive.  We can bless objects in the world, or, in the case of a circle casting, we can actually bless the world.  We can receive blessings from the Gods and Goddesses if we ask.  We can send blessings to our ancestors, or ask to receive them.  But the idea of blessing seems inherently related to the philosophical concept of encountering the other, the “not me,” who humbles us and reminds us we are not the center of the universe.  Blessings tell us others are in the world, that they are part of a sacred whole, and that they are related to us, and we must relate to them.

“Blessed be” as a neo-Pagan expression probably derives from the fivefold kiss [3].  But it’s an intriguing expression, one that perhaps deserves more analysis than it has been given [4].  While the original intent was pretty clearly to bless, or acknowledge the already blessed status, of the vessel into which the Goddess would be drawn, the expression in isolation seems to convey a lot more intent.  The archaic language, typical of early neo-Pagan rituals, would suggest that the statement is more of a declaration than a blessing, in effect saying that the bits being discussed (feet, knees (knees, really?), womb, lips, etc.) are already blessed and the kiss is simply a way of acknowledging that fact.  In this sense the expression is saying you are already blessed, and you should exist in that state in peace.  The fivefold kiss is also a way, theoretically, for the High Priest to acknowledge the presence of the Goddess in the Preistess.  “Blessed be” acknowledges that everything is sacred, including the person you are addressing.

If that were the case, that everything is sacred and blessed, then where would the exchange of blessings come in?   In this case the Goddess has already blessed everything by the act of creative existence.  She exists, and is constantly creating and destroying and in the process blessing the world.  Then nothing needs to be done by us, other than to acknowledge the sacredness of that which is.   Blessing becomes more of an acknowledgement than a gift or a magical act.  We are simply reminding ourselves and others of the fact that everything is blessed.  This is a very static form of blessing, one that does not compel any action to be taken in the world, including the act of blessing itself (because its redundant).

However “blessed be” has another, more existential, interpretation (which is why I like it so much).  Instead of a static declaration of fact, we can emphasize the verb “be” and see it as an imprecation to “exist in the state of blessedness.”  The “be” that just hangs out there at the end of the expression suggests a lot more than “you are.”  Instead it suggests that in making the statement we are recognizing the existence of the one receiving the blessing, the “existential otherness” of another conscious being.  Someone who receives the blessing just “is,” exists as an independent actor in the world, one who we are attempting to relate to through the expression.

In this sense when we say: “blessed be,” we are creating an existential dialog between ourselves as subject, and the recipient as subject.  We are actively blessing instead of acknowledging merely a static blessed status.  After all if everything is blessed, then Fred the Druid is not much different than Barney the dog or rocky the field stone when it comes to being blessed.  Somehow I suspect we mean something different when we say: “blessed be.”  It is an address to an independent consciousness in the world, one that is the same as the Gods and Goddesses, and different from the rocks and trees, one that makes decisions, feels, and needs our blessing.

This makes the expression “blessed be” a complex, three-fold, blessing.  At one level it does remind us that all existence,  all “being,” is blessed by the Goddess.  It also is a way for us to acknowledge the special “otherness” of those we are addressing, acknowledging that we hold the responsibility of treating them as a subject, as an equal, and not merely an object.  And, finally, it is an exhortation to the recipient to “exist in a state of blessedness.”  It is a magical expression that tells the recipient they are not alone, but that there are others who wish them the greatest happiness and fulfillment and will (hopefully) work with them toward that goal.

But wait, that last statement, that we need to do more than just state the blessing, that we need to work toward creating the effects of the, suggests that we can’t just bless and go, that we need to stick around and do something more.   To better understand how blessings work in the world we probably need to go to their polar opposite in order to understand how Pagan blessings work in the world.  Curses.

For some reason ancient Pagan blessings are less well preserved in the archeological record than curses.  Perhaps this was because curses were often written down on lead tablets [5] made of lead and buried.  Or they were buried in bottles or under thresholds, which makes it a lot easier to find them.  The curse tablets covered a lot of different topics, ranging from stolen property to legal disputes.  What is most important is that, by appealing to the Gods and Goddesses (of the underworld), people thought they could affect the world through their magic.  The magic of the curses empowered them in the world, either directly by intimidating the victim, or indirectly by giving them a sense of assurance that their path in the world was being overseen by another.  They had the power to affect their own outcomes, even if it was magical.

In blessing something similar is happening.  In giving a blessing we are giving ourselves the power to affect others in the world.  By blessing the circle through casting we are giving ourselves the power to create the sacred in the world.  By smudging a house we are giving ourselves or the owners the power to live in a blessed state.  And by creating the sacred, we bless the world through our own actions.  Likewise by blessing others, even if it is a simple “blessed be” in ritual or in an e-mail, we are empowering ourselves through our willingness to give some of our sacred self to others, and we are empowering others by telling them that they do not walk alone, that we are giving them some of our magical energy in support of who they are.  In the case of “blessed be” we are giving this to them not only with respect for their own place in the world, but we are also telling them to remember that they are and are in a place that is inherently blessed.

This inherent nature of blessing in the Pagan world means that Pagan blessings are not simple.  They are individual exchanges of intent that occur within the broader landscape of a sacred existence.  Everything is sacred, while at the same time we create the sacred within the sacred through our actions.  By choosing to bless we are stirring the sacred cauldron in new ways, creating new weavings of connection between the blessing and the blessed.

And once these blessings are out there, we never know where they may end up or what effect they will have.  They empower us by opening up our hearts and minds to the other.   They give us the confidence that we actually can create the sacred, that we can stir the cauldron of the sacred with confidence and good intent.  At the same time our stirrings touch others and the world, and cause effects we cannot see.

Thus a Pagan blessing is the magical invocation of the sacred within what is already sacred.  It is an absurd task, absurd because it is unnecessary.  But this inherent absurdity, that it is being done without needing to be done, that makes blessing a great gift of power.  We are doing something for another that does not need to be done, but that connects us by transferring our good intent.  We ask for blessings because we need that connection, we need to have the other tell us that we do not journey alone, that in our journey we are blessed by the Gods and Goddesses.

As Lisa Theil says in her song “Invocation of the Graces” [6]:

Bless me with good means

Bless me with good intent

Bless me with good estate

Finer than I know to ask.

[1]  Do not get me confused with a Unitarian Universalist.  While I am a member of a UU church, I’m a Pagan member of the church.  UU is what I would call a very externally focused religion, despite its small numbers and tendency toward becoming an intellectually and socially isolated enclave of NPR listeners.  Paganism tends to be an internally focused religion, dwelling on personal empowerment and growth vice social justice or righting the wrongs of the world.  Its not like there are no externally focused Pagans, or internally focused UUs, but in general the things that Pagans talk about are magic and meditation and connection with the Earth while UU’s talk about social justice, cultural equality, and connection with the Earth.  The question inherent in all this is how “blessing” works in these two environments.  The UU focus would be on blessing ourselves and each other so that we can do great things out in the world.  The Pagan approach would be for us to bless ourselves and the world, with little focus on exactly what we are going to do in the blessed world.   This dichotomy is important, in my opinion because it makes us ask how our Pagan blessings change us and the world.

[2]  Throughout this essay I’m going to talk as if two people are involved in giving and receiving the blessing.  However all of the same discussion applies to the Gods and Goddesses giving and receiving blessings, they are, after all, existential entities that act in the world like we do.

[3] Blessed be thy feet… Blessed be thy knees…Blessed be thy womb…Blessed be thy breasts…Blessed be thy lips…  The fivefold kiss is part of the Drawing Down the Moon ritual where, in classical working, the High Priest draws the Moon down on the High Priestess.  The fivefold kiss, in addition to being a nice way for HP Gardner to work with the young ladies, is done immediately before the actual invocation of the Goddess and represents a symbolic blessing of the vessel into which the Goddess will arrive.  See, for example, Janet and Stewart Farrar, A Witches’ Bible, Phoenix Publishing, 1981.

[4]  While everyone likes to focus on the threefold law and the Rede as the foundation of Pagan religious ethics, something I think is a terribly weak foundation, perhaps if we mine other aspects of the early neo-Pagan religion, like the expression “Blessed be” we can come up with sufficient material to build such a foundation.

[5] Curse tablets are found throughout the Greek and Roman Mediterranean.  For a nice discussion go here: or see John G. Gager, Curse Tablets and Binding Spells from the Ancient World, Oxford, 1992.


Let’s Spell it Out

November, 2009

Guardian Statue Household Protector Spell

The Roman festival of Compitalia honored the Lares for their help. The Lares are household hearth deities said to reside with each family as a type of protection. The story began with two children born from a liaison between the god Mercury and a mute Naiad named Laura, whose tongue had been cut out by the god Jupiter. The Lares became widely revered by Romans as house guardians and were depicted as monkeys covered in dog skins with a barking dog at their feet.

Another Roman deity associated with the hearth and fire is the goddess Vesta. She too, became a popular household guardian, depicted as a woman of great beauty holding a lighted torch and a votive bowl. Her mortal attendants were the Vestal Virgins, who were selected for office of guardians of the sacred flame from the age of six for a minimum of 30 years, during which they were expected to maintain a vow of chastity on penalty of live burial. The Vestals dressed in white gowns trimmed in purple and were highly respected members of roman society, enjoying many privileges. During the Vestalia festivals, donkeys were decked with wreaths. Vesta worship was abolished by Emperor Theodosius in 380 AD.

SUPPLIES: Guardian statue (or symbol) to become your household protector, incense, candle, water, salt, wand

First, clean the statue from any dust or dirt. Light the incense; pass the statue through the smoke three times (or if the statue is too large to lift, pass the smoke three times around the statue) and say:

“By the power of Air and incense,

My Lare guardian statue is blessed.”

Light the candle and pass the statue three times through the flame and say:

“By the power of Fire and flame,

My Lare guardian protects me from maim.”

Sprinkle the statue with three drops of water and say:

“By the power of Water and Sea,

Of danger my Lare will warn me.”

Finally, sprinkle your statue with three grains of salt and say:

“By the power of salt and Earth,

My Lare guardian now is birthed!”

Pick up your wand and circle above the top of the statue three times and say:

“By the power of Spirit and light,

Negative entities my Lare will fight.”

Now ask for the blessings from the goddess Vesta. Hold you statue up and say:

“Vesta of the Hearth and Fire

Your blessings now I acquire

Of my Lare Guardian

Let not negativity in.

Beautiful Vesta with Your torch,

Negativity can’t make it past my porch.

Lares and Vesta, please protect me,

As my will, so mote it be!”

Place the guardian statue in a place perfect to keep you property or house protected.