The PRIEST makes the five crosses, 2+ 1+ 3+ on paten and cup; +4 on paten alone; +5 on cup alone.
T.S.: Since, as noted, the Priestess has her arms crossed, the paten will be on the Priest’s right, so these crosses will be in the same arrangement as the five-cross rigmarole further down. She then uncrosses her arms so the Paten is on the Priest's left.
The PRIEST: Life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the Spirit!
He touches the Host with the Lance.
O.B.: Since the Priestess has been holding the Lance throughout the Collects, he must take it from her here.
T.S.: He takes it in his right hand.
By the virtue of the Rod!
Be this bread the Body of God!
He takes the Host.
T.S.: The Host. Not the Paten. (This is just one of my tight readings of the text; some do indeed take the paten with the Host on it, in which case “replaces” means “gives back to the Priestess.”) Some do this with both hands, giving the Lance to the Priestess or one of the Children to hold, some use one hand and keep a hold of the Lance.
ΤΟΥΤΟ ΕΣΤΙ ΤΟ ΣΟΜΑ ΜΟΥ.
He kneels, adores, rises, turns, shows Host to the PEOPLE, turns, replaces Host and adores.
T.S.: “Replaces” here means “puts back on the Paten.”
O.B.: In my experience, “adoration” can mean anything from a quick genuflection to full-scale kneeling, praying and raising one's eyes to heaven. As you can tell from my language I personally tend not to favour the latter.
T.S.: Not having a sound system and skilled DJ, local practice is for a single stroke on the bell at this point – well, actually when the Priest shows the biscuit to the punters.
He takes the Cup.
Vehicle of the joy of Man upon Earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit!
He touches the Cup with the Lance.
By the virtue of the Rod!
Be this wine the Blood of God!
He takes the Cup.
T.S.: Hang about, he’s already taken the Cup. If one is going for a parallel with the consecration of the cakes, then the first “He takes the Cup” should be struck out, so the Priestess is still holding the cup when he touches it with the Lance.
T.S. (some time later): Sor. P. explained to me how this can actually be worked without disregarding the directions in the script: The Priest takes the cup to let the Priestess switch the Paten to her left hand, then she takes back the cup in her right hand putting it on the Priest’s left. As noted below (s. VIII) the Priestess has to switch the cup to her right hand at some point and here is as good a time as any.
O.B.: I read the first “He takes the Cup” as holding the Cup without the Priestess letting go, and the second as my actually taking it off her.
ΤΟΥΤΟ ΕΣΤΙ ΤΟ ΠΟΤΗΡΙΟΝ ΤΟΥ ‘ΑΙΜΑΜΤΟΣ ΜΟΥ.
He kneels, adores, rises, turns, shows the Cup to the PEOPLE, turns, replaces the Cup and adores.
T.S.: “Replaces” here means “gives back to the Priestess.”
Music.
T.S.: Again, local practice is one stroke on the bell.
For this is the Covenant of Resurrection.
He makes the five crosses on the PRIESTESS.
T.S.: With what?
O.B.: Unclear. Either his hand or the Lance.
T.S.: Again, presumably in the same “lightning-flash” order as shown below.
Accept, O Lord, this sacrifice of life and joy, true warrants of the Covenant of Resurrection.
The PRIEST offers the Lance to the PRIESTESS, who kisses it;
O.B. / T.S.: She should take the Lance at this point and hold it as before with crossed arms, as the Priest needs both hands soon; also it means he is not holding the Lance when striking his breast.
T.S. (later, having actually done Priest and discussed all this with Sor. P.): I no longer agree with the above: for one thing it makes kissing the Priestess between the breasts problematic (O.B. disagrees, perhaps he's just a better contortionist than I am). The Priestess takes the lance in her free hand after the Priest takes the cup.
he then touches her between the breasts and upon the body.
He then flings out his arms upward, as comprehending the whole shrine.
Let this offering be borne upon the waves of Æthyr to our Lord and Father the Sun that travelleth over the Heavens in his name ON.
He closes his hands, kisses the PRIESTESS between the breasts, and makes three great crosses over the Paten, the Cup and Himself.
He strikes his breast. All repeat this action.
T.S. (later): If you are still holding the Lance you can make the crosses with that, holding it in both hands; then un-join hands and strike your breast with the one that isn’t holding the pointy stick, otherwise you may well hit yourself in the face with it. The practice I finally settled on was to use my left hand to make the next few gestures and hold the lance in my right hand – see below.
Hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of ΙΑΩ.
He makes three crosses on Paten and Cup together.
T.S.: The Priestess brings the two together so he can do this.
He uncovers the Cup, genuflects, takes the Cup in his left hand and the Host in his right.
This also explains how this all works, as the Cup is immediately to the Priest’s left hand and the Paten to his right.
T.S. (later): Or an an alternative reading, as reflected in my other later notes: they have been swapped around, and the Priestess’ arms are not crossed at this point; the Priest has the Lance in his right hand and gives it to the Priestess after taking the Cup.
With the Host he makes the five crosses on the Cup.
1+
3+ 2+
5+ 4+
He elevates the Host and the Cup. The Bell strikes.
‘ΑΓΙΟΣ, ‘ΑΓΙΟΣ, ‘ΑΓΙΟΣ, ΙΑΩ!
He replaces the Host and the Cup and adores.
O.B.: He should re-cover the Cup at this point.
T.S.: Either that or the Priestess re-covers it. (later) He puts the host back on the Paten, takes back the Lance in his right hand, and gives the Cup back to the Priestess. Probably. This is just my personal opinion, but it seems he should be holding the pointy stick during the anthem.