The PRIEST: Thee therefore whom we adore we also invoke. By the power of the lifted Lance!
He raises the Lance. All repeat Hailing Sign. A phrase of triumphant music.
T.S.: The Imperial March from Star Wars is probably too slow to use here. My current preference is for the “transformation music” from Act III of Parsifal (beginning immediately after the end of Gurnemanz’ speech “Mittag–die Stund’ ist da” and leaving it running until the end of the circumambulations).
The PRIEST takes the PRIESTESS by her right hand with his left, keeping the Lance raised.
I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I lead thee to the East; I set thee upon the summit of the Earth.
T.S.: On “I lead thee to the East” he procedes up the centre of the Temple; local practice here seems to be for them to go one each side of the font and altar of incense, raising their arms. (later) While a case has been made for the Priest being on the left side (looking towards the altar), thus making half a deosil circuit of the temple, for a total of three and a half circuits between emerging from the tomb and opening the veil, to parallel the three and a half circuits of the Priestess in the previous section, this involves either switching of hands or disregarding the specific instruction in the script. Or walking backwards. Or both going up the same side, which would be less visually balanced. P.S.: I missed the obvious one. There is nothing in the script as to the direction of the Priest’s circumambulation; one could thus make it three and a half widdershins circuits, although deosil is customary.
O.B.: The Deacon stays where he is and they raise their arms over him to pass him.
T.S.: Deacons who are significantly taller than the Priestess should probably duck (or kneel) to avoid being hit on the head.
He thrones the PRIESTESS upon the altar. The DEACON and the children follow, they in rank, behind him.
O.B.: “in rank”, i.e. one child to the right of the Deacon, one to the left, staying level.
The PRIESTESS takes The Book of the Law, resumes her seat, and holds it open on her breast with her two hands, making a descending traingle with thumbs and forefingers.
The PRIEST gives the lance to the DEACON to hold; and takes the ewer from the child, and sprinkles the PRIESTESS, making five crosses, forehead, shoulders, and thighs.
The thumb of the PRIEST is always between his index and medius, whenever he is not holding the Lance.
T.S.: Unless of course he is holding something else. (later) It is possible to retain this attitude when holding other things in some instances (e.g. when holding the cup by its stem), but in the specific case of the Paten in s. VIII it becomes highly problematic. Given the obvious benefits to having opposable thumbs it makes sense to use the bloody things.
The PRIEST takes the censer from the child and makes five crosses as before. The children replace their weapons on their respective altars.
The PRIEST kisses The Book of the Law three times. He kneels for a space in adoration, with joined hands, knuckles closed, thumb in position as aforesaid. He rises and draws the veil over the whole altar.
All rise and stand to order.
T.S.: So when did everyone sit down? There is no instruction to sit after giving the step and sign of an Entered Apprentice, sorry, Man and Brother. Personally I would be inclined to simply strike this instruction rather than interpolate an ‘all sit’ somewhere as the alternative would have them either (a) giving the arm gestures of the Hailing Sign from sitting, (b) stand up to give the Hailing sign then sit down again immediately afterwards, or (c) sit down at some point after the third Hailing Sign, none of which would visually work IMO. I suppose the instruction may have a symbolic meaning (assumes God-form of Min).
The PRIEST takes the lance from the DEACON and holds it as before, as Osiris or Ptah.
T.S.: “Osiris” here may mean, not Osiris Risen (arms crossed) but a posture like that in the vignette to cap. 125 of the Book of the Dead which (in the Papyrus of Ani version) shows Osiris standing holding the was sceptre (“Phœnix wand” for G.D. types) vertically, left hand above right, the thumbs of both hands not used to grip the shaft but pointing forwards. The upper arms (hidden under mummy wrappings in the Egyptian pictures) would be held by the sides, the forearms near horizontal. I do not have to hand any appropriate illustrations of Ptah.
O.B.: That is, “in rank” again This is impractical in most Temple spaces, however.
T.S.: It has been suggested that “as before” here refers to when the Children followed the Priestess in the serpentine procession in s. III. To me the most natural reading is “as the last time those three followed the Priest.” Arranged thus these four officers form an inverted Tau with the Children as the “two witnesses” (cf. O.B.’s remarks at the end of s. V).
(These, when not using their hands, keep their arms crossed upon their breasts.) At the last circumambulation they leave him and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. All imitate this motion.
T.S.: Those who cannot manage the “dragon” asana may prefer a posture with upper legs and body vertical from the knees. Or you could cheat by wearing solid boots. The latter though is generally disapproved for the Deacon and Children.
The PRIEST returns to the East, and mounts the first step of the Altar.
The PRIEST: O circle of Stars whereof our Father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom Time is ashamed, the mind bewildered, and the understanding dark, not unto Thee may we attain, unless Thine image be Love. Therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke Thee.
Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!
During this speech the PRIESTESS must have divested herself completely of her robe. See CCXX I:62.
The PRIESTESS: But to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me! To me! To me! Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you! I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky. To me! To me!
The PRIEST mounts the second step.
The PRIEST: O secret of secrets that art hidden in the being of all that lives, not Thee do we adore, for that which adoreth is also Thou. Thou art that, and That am I.
I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death. I am alone: there is no God where I am.
The DEACON and all the PEOPLE rise to their feet, with the Hailing Sign.
O.B.: They rise promptly and sharply, otherwise the next speech doesn’t work as well.
T.S.: Practice here seems to be to hold the sign until the end of the Deacon’s speech, then return to due-guard.
The DEACON: But ye, o my people, rise up & awake!
Let the rituals be rightly performed with joy & beauty!
There are rituals of the elements and feasts of the times.
A feast for the first night of the Prophet and his Bride!
A feast for the three days of the writing of the Book of the Law.
A feast for Tahuti and the child of the Prophet—secret, O Prophet!
A feast for the Supreme Ritual, and feast for the Equinox of the Gods.
A feast for fire and a feast for water; a feast for life and a greater feast for death!
A feast every day in your hearts in the joy of my rapture!
A feast every night unto Nu, and the pleasure of uttermost delight!
The PRIEST mounts the third step.
The PRIEST: Thou that art One, our Lord in the Universe, the Sun, our Lord in ourselves whose name is Mystery of Mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every God even and Death to tremble before Thee—by the Sign of Light + appear Thou glorious upon the throne of the Sun.
Make open the path of creation and of intelligence between us and our minds. Enlighten our understanding.
Encourage our hearts. Let thy light crystallize itself in our blood, fulfilling us of Resurrection.
A ka dua
Tuf ur biu
Bi a'a chefu
Dudu nur af an nuteru!
The PRIESTESS: There is no law beyond Do what thou wilt.
The PRIEST parts the veil with his Lance. During the previous speeches the PRIESTESS has, if necessary, as in savage countries, resumed her robe.
T.S.: This will most likely depend on the Priestess’ assessment of the audience, although depending on where the ritual is being performed local laws regarding public decency so-called may also be an issue. I have seen some shall we say interesting interpretations of this clause, particularly at one “guerilla street theatre” Mass which was performed on the lawn outside our intended venue after we were locked out.
The PRIEST:ΙΩ ΙΩ ΙΩ ΙΑΩ ΣΑΒΑΩ ΚΥΡΙΕ ΑΒΡΑΣΑΞ ΚΥΡΙΕ ΜΕΙΘΡΑΣ ΚΥΡΙΕ ΦΑΛΛΕ. ΙΩ ΠΑΝ ΙΩ ΠΑΝ ΠΑΝ ΙΩ ΙΣΧΟΡΟΣ ΙΩ ΑΘΑΝΑΤΟΣ ΙΩ ΑΒΡΟΤΟΣ ΙΩ ΙΑΩ. ΧΑΙΡΕ ΦΑΛΛΕ ΧΑΙΡΕ ΠΑΜΦΑΓΕ ΧΑΙΡΕ ΠΑΓΓΕΝΕΤΟΡ. `ΑΓΙΟΣ `ΑΓΙΟΣ `ΑΓΙΟΣ ΙΑΩ
The PRIESTESS is seated with the Paten in her right hand and the Cup in her left. The PRIEST presents the Lance, which she kisses eleven times. She then holds it to her breast,
T.S.: Ah, right, this was the bit where the Priestess is supposed to have three hands.
O.B.: Try crossing your arms over the Lance, pressing it to your breast and gripping the base of it with your legs. This was Soror P.’s solution (and makes more sense of later instructions).
while the PRIEST, falling at her knees, kisses them, his arms stretched along her thighs. He remains in this adoration while the DEACON intone the collects.
All stand to order, with the Dieu Garde, that is, feet square, hands, with linked thumbs, held loosely. This is the universal position when standing, unless other direction is given.
O.B.: Right heel in hollow of left foot, thumbs linked in front of the body.