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Lycian Coven Etiquette
The following is a list of customs that the Lycian Tradition's members practice within their covens or circles. The reason for this list is three-fold. The first reason, is so that Lycian Wiccans currently practicing these customs may know the whys and wherefores for them. Secondly, as the Lycian Tradition spreads, some of the customs may be inadvertently dropped from practice and so when visiting other Lycian Covens or in a Grand Sabbat which involves several covens' participation, none may appear as rude or ill-instructed. Thirdly, to allow guests visiting a Lycian Circle the opportunity to follow the protocol of the Lycian Tradition without having to be made aware of these practices on the spot.
1. The wearing of a hat or head-gear of any type: Only the priest and priestess may wear anything on their heads, and the priest only when he is leading the ritual from the east. The priestess on the other hand may wear her head-gear, within the Circle, at any time. Note: The only exception to this rule is during the November Eve celebration when costumes are worn and headgear is a part of those costumes.
The wearing of a hat or head-gear is symbolic of authority within a Lycian Circle. The wearing of the head covering shows that the Circle symbolically "belongs" to the person wearing it. An example of this custom, in mundane practice, is the removal of one's hat when one enters another's home.
There are specific reasons for the time the priest and priestess wear their head coverings. Symbolically, authority is derived through initiation. The priestess has access to two types of intiation (we will term them masculine and feminine), while the priest can only partake of the masculine initiation. Masculine initiation is defined as being initiated into a society; for example, warrior or hunter societies. Feminine initiation, on the other hand, is defined as those experienced through changes in the female's body; for example, first menstruation, childbirth and menapause.
When the priest takes his place in the East as leader of a rite, his experience, and therefore authority, comes from his masculine initiation. Because the priestess has the ability to experience this same initiation, she may choose to wear a head covering as well, although she is not in the East. When the priestess takes her place in the East as leader of a rite, her experience includes the feminine initiation, and the priest has no personal experience of these bodily changes. Therefore, he may not wear a head cover when the priestess is in the East.
2. The wearing of an athame or dagger: Only initiates may wear, or have in their possession, a dagger within the Circle. The dagger carries various symbolic meanings. Along with its basic meanings of air, reasoning ability, intellect, and so on, the dagger is a cutting tool. The fact that the tool is able to either create or destroy causes it to represent strongly the power of the Craft. Therefore, when a person is allowed to wear a dagger within the Circle as an initiate, symbolically they are being recognized as a person of responsibility within that Circle. Often, the dagger is two-edged, which represents the weight of that responsibility which often cuts in two directions.
3. The language of the ritual: The ritual's wording, names of deities and names of the feast days should be in the language most familiar to the majority of the participants. The purpose for the language of the rituals performed within the Lycian Tradition being that most familiar to the participants is to eliminate unnecessary mystification. When invoking a deity, saying a spell, or doing an incantation, we consider it of utmost importance that every word be thoroughly known to the practitioner. Oftentimes foreign words are used to mask meaning, rather than to communicate. In the Lycian Tradition, we consider it the responsibility and right of every person participating in a ritual to know fully what they are involved in. This means they must understand the language, its connotations, innuendoes, and sometimes puns. In order to ask appropriate questions, as is the right of all Lycian members, it is necessary to understand what is being said. Therefore, the use of the group's most familiar language. (see also "The Rights of Seekers in the Lycian Craft")
4. Touching or handling sacred implements: Before touching any sacred article, permission should first be obtained from its owner. If the article is on the altar, then permission is obtained from the priest or priestess "in the east." Oftentimes, sacred implements are placed in very specific ways which pertain to the ritual being performed. The touching or moving of these implements may break or disturb the progress of the ritual during its enactment. Also, oftentimes sacred implements are consecrated and/or personal, and carry symbolic weight because of this. For these reasons, touching one of these implements without permission is seen as very rude and disruptive to the ritual.
5. The wearing of a garter: In the Lycian Tradition the garter is one of the outward signs that denotes the wearer is "offically ordained" clergy and should only be worn by such persons. The garter has been traditional in witchcraft for longer than can be documented. Because of its antiquity and time-honored use as a symbol for a priest or priestess, the Lycian Tradition reserves it for those people who have achieved its highest honor, "officially ordained clergy."
Symbolically, in the Lycian Tradition, the garter also reminds us of the "mark" or "wound" to one leg that the Smith God received to become lamed. This symbolic wound is willingly accepted by those who have dedicated themselves to learning the Craft completely. It is worn by clergy as a reminder of the sacrifice necessary to serve a coven well as its priest or priestess.
6. Leaving and entering the Circle: Leaving the Circle is done by asking the priest or priestess in the east for permission and then facing the altar while performing the "sign of praise" and then crossing one's arms left over right over your chest and leaving the Circle with arms in this position. Entering the Circle is done by waiting at the Circle's perimeter, with arms crossed as above, to be recognized and permission to enter from the priest or priestess in the east given. Once permission is given, enter, face the altar and give the "sign of praise." Note: There is no "door" cut as in other traditions.
The ritualized means of leaving or entering the circle is done to maintain good order during the ritual working. The signs given in order to do this carry symbolic meaning. The "sign of praise" is given to honor the Divine Lord and Lady, while crossing the arms over one's chest is a means of taking into oneself Their love and power. This is done before leaving the circle in this order to illicit Their protection without the circle. Coming into the circle the signs are reversed, to show that you still carry Their protection before entering the circle, and once having entered, the "sign of praise" is given again.
7. Dress within the Circle: The dress, or undress, is left for the individual coven to decide upon. However, no one should ever be made to feel uncomfortable. The dress is left to the option of the individual coven because being "buck-nekked" is fine for some, but not for all. Some may prefer robes, and others street clothes; sometimes, it is cold and othertimes it may be hot. Who is to say? Therefore, this is an individual choice.
8. Use of Titles: The use of the title "High Priest" or "High Priestess" is reserved for those that have initiated and instructed another to the level of Ordained Priest or Priestess. The use of titles is very specific in the Lycian Tradition. The word "high" denotes a relationship between two subjects. In order for there to be a "high" there must of necessity be another which is other than high; a hierarchy exists here. If there is to be a "High Priest" or "High Priestess" then there must be other Priests and Priestesses that are not "high."
All of these titles are titles of honor and respect, which come to one as a result of accomplishment. However, in the Lycian Tradition the addition of the word "high" to the title of "Priest" or "Priestess" says that not only has that person achieved the position for themselves, but also assisted another to do the same. We recognize this distinction by our specific use of these titles.
