Aradia or the Gospel of The Witches

CHAPTER VIII

TO HAVE A GOOD WINE AND VERY GOOD WINE BY THE AID OF DIANA

     He who would have a good vintage and fine wine, should take a horn
full of wine and with this go into the vineyards or farms wherever vines
grow, and then drinking from the horn say - 

          I drink, and yet it is not wine I drink,
          I drink the blood of Diana,
          Since from wine it has changed into her blood,
          And spread itself through all my growing vines,
          Whence it will give me good return in wines,
          Though even if good vintage should be mine,
          I'll be free from care, for should it chance
          That the grape ripens in the waning moon,
          Then all the wine would come to sorrow, but
          If drinking from this horn I drink the blood - 
          The blood of great Diana - by her aid - 
          If I do kiss my hand to the new moon,
          Praying the Queen that she will guard my grapes,
          Even from the instant when the bud is born
          Until it is a ripe and perfect grape,
          And onward to the vintage, and to the last
          Until the wine is made - may it be good!
          And may it so succeed that I from it
          May draw good profit when at last 'tis sold,
          So may good fortune come unto my vines,
          And into all my land where'er it be!

          But should my vines seem in an evil way,
          I'll take my horn, and bravely will I blow
          In the wine-vault at midnight, and I'll make
          Such a tremendous and a terrible sound
          That thou, Diana fair, however far
          Away thou may'st be, still shalt hear the call,
          And casting open door or window wide,
          Shalt headlong come upon the rushing wind,
          And find and save me - that is, save my vines,
          Which will be saving me from dire distress;
          For should I lose them I'd be lost myself,
          But with thy aid, Diana, I'll be saved.

     This is a very interesting invocation and tradition, and probably of
great antiquity from very striking intrinsic evidence.  For it is firstly
devoted to a subject which has received little attention - the connection 
of Diana as the moon with Bacchus, although in the great Dizionario
Storico Mitologico, by Pozzoli and others, it is expressly 
asserted that in Greece her worship was associated with that of Bacchus, 
Esculapius and Apollo.  The connecting link is the horn.  
In a medal of Alexander Severus, Diana of Ephesus bears the horn of plenty.
This is the horn or horn of the new moon, sacred to Diana.  According to 
Callimachus, Apollo himself built an altar consisting entirely of horns to 
Diana.

     The connection of the horn with wine is obvious.  It was usual among
the old Slavonians for the priest of Svantevit, the Sun god, to see if the
horn which the idol held in his hand was full of wine, in order to prophesy
a good harvest for the coming year.  If it was filled, all was right; if
not, he filled the horn, drank from it, and replaced the horn in the hand,
and predicted that all would eventually go well.  It cannot fail to strike
the reader that this ceremony is strangely like that of the Italian 
invocation, the only difference being that in one the Sun, and in the 
other the Moon is invoked to secure a good harvest.

     In the Legends of Florence there is one of the 
Via del Corno, in which the hero, falling into a vast tun or tina of wine, 
is saved from drowning by sounding a horn with tremendous power.  At the 
sound, which penetrates to an incredible distance, even to unknown lands, 
all came rushing as if enchanted to save him.  In this conjuration, Diana,
in the depths of heaven, is represented as rushing at the sound of the horn,
and leaping through doors or windows to save the vintage of the one who 
blows.  There is a certain singular affinity in these stories.

     In the story of the Via del Corno, the hero is saved by 
the Red Goblin or Robin Goodfellow, who gives him a horn, and it is the 
same sprite who appears in the conjuration of the Round Stone, which is 
sacred to Diana.  This is because the spirit is nocturnal, and attendant 
on Diana-Titania.

     Kissing the hand to the new moon is a ceremony of unknown antiquity, 
and Job, even in his time, regarded it as heathenish and forbidden - which
always means antiquated and out of fashion - as when he declared 
(xxxi, 26, 27), "If I beheld the moon walking in brightness...and my
heart hath been secretly enticed or my mouth hath kissed my hand...this 
also were an iniquity to be punished by the Judge, for I should have 
denied the God that is above."  From which it may or ought to be inferred 
that Job did not understand that God made the moon and appeared in all His
works, or else he really believed the moon was an independent deity.
  In any case, it is curious to see the old forbidden rite still living,
and as heretical as ever.

     The tradition, as given to me, very evidently omits a part of the 
ceremony, which may be supplied from classic authority.  When the peasant
performs the rite, he must not act as once a certain African, who was a 
servant of a friend of mine, did.  The man's duty was to pour out every
morning a libation of rum to a fetish - and he poured it down his own 
throat.  The peasant should also sprinkle the vines, just as the 
Devonshire farmers who observed all Christmas ceremonies, sprinkled, 
also from a horn, their apple-trees.

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