Ritual.Communal.Acceptance A Ritual of communal acceptance/apprenticeship, in three parts. Applicable for groups small and large, to be performed publicly or as a closed circle. Based upon the works of John Locke. OVERVIEW I have long felt the need for a more formal ceremony that would help in cementing the Craft communities together, and also allow the attendance of the general public. One that would show the general public that the Craft community wants the same things as the public in general. I believe that this litany, which reflects many of the ideals of the American Experiment, may do much to accomplish that goal. SOURCE The text is from John Locke's work and forms the basis of this ritual of acceptance/apprenticeship. There is no attempt made to conceal its origin nor to alter the fact that it is an adaptation of same. The vast majority of the text that is used in this ritual is unaltered. The small amount of "creative" writing that I have contributed to this ritual is in the form of the separation of Mr. Locke's excellent text into the several spoken parts. ADDITIONS The parts that I have created are: Abbreviation 1) The Elder /HighPriest(eS) [E] 2) The Uncle /Tutor /Mentor [U] 3) The Child /Apprentice /Novitiate [C] 4) The Parent(s) /Sponsor(s) [P] 5) The Assemblage /Coven /Clan [A] STRATEGY The litany is spoken three times through. The spoken parts change somewhat at each pass. This device is used to insure that all who participate feel the weight of what is being said and what is to be expected from each person as a result of the ritual. In effect All participants are bound together by this ritual. CONVENTIONS John Locke wrote in the later 1600's. The masculine pronoun was used to encompass male and female gender. In the English language there is no gender inclusive neutral pronoun. We may choose between male (he), female (she), or neither (it). This convention has yet to be changed for want of the elusive gender inclusive neutral pronoun. Where females are involved as the Primary participants, the script should be changed to reflect the feminine pronouns. PREPARATIONS The fact that this ritual can be pre-printed in sufficient numbers and distributed in advance is an additional factor that may work to the advantage of that group which is sponsoring the event. The copies may be passed by hand at the 'door' as an adjunct to enable a more public application of this generic ritual. PART-1 The ELDER, who also plays the part of the Master of Ceremonies, starts the procedure by making a plea to the ASSEMBLAGE for an UNCLE to teach the Ways of the people to a CHILD who is of an age to be apprenticed out by its PARENTs. The assemblage interacts with the Elder by further defining the whys and wherefores. PART-2 The Elder and the Assemblage then pose the questions to the Uncle. The Uncle affirming to the assemblage: his willingness, understanding, and acceptance of the role he is to play for the Child; his duty to the Parents; and his responsibilities to the Assemblage (community). PART-3 The Child, Uncle, and Parents affirm their relationships to and acceptance of each other at the queries posed by the Elder and the Assemblage. This part also serves as a communal witnessing and acceptance of the compact undertaken by all those attending to the event. Part-4 This ritual is suggested to be ended with the Elder, Uncle, Child, and Parent(s) partaking of 'salt and bread'; with those of the Assemblage being provided the opportunity to bestow their personal blessings as they 'Pass in review' on their way to the 'punch bowl'. A punch and cakes socializing follows ( to many the only point of being there) as a conclusion to this transition ritual. It is suggested that this ritual should be followed at a later time with an additional ritual of acceptance after this period of apprenticeship has been completed satisfactorily. This is an acceptance by the community of the apprentice as a member in equal standing and should echo that partnership via Compact in a manner similar to the one above. -=*=- First pass A Child being of an age to be apprenticed out for further instruction is brought by its Parents to the Assemblage in the hopes of finding a suitable tutor. E Who has called forth this assemblage of The People? E To what end and for what purpose are The People here gathered together? P We have called for this assemblage of the People. P1 We appeal to the people for a mentor for our child. P2 A mentor who is willing to take upon himself the role of an Uncle. P1 To instruct with a Firm and loving hand this our child, so that he may Know full well our Laws and our Customs. A For all are like children unto us, those who know not our Laws, and are A ignorant of our Customs. E Who is there among you, who would teach this child our Laws and our E Customs. That this child would know the bounds of his freedoms and where E they may lead? A It must be one of us. One who is presumed to know our Laws P1 and how far that law is to be his guide, P2 and how far that law allows a liberty. E For liberty is to be free from restraint and violence from others; A which cannot be where there is no law: P1 and is not, as we are told, P2 a liberty for every man to do what he lists. E For who could be free when every other man's humor might domineer over him? E For law in its true notion is not so much the limitation as the direction of a free and intelligent agent, to his proper interest A and prescribes no farther than is for the general good of those under that law: E So that, however it may be mistaken, the end of law is, not to abolish Or restrain, A but to preserve and enlarge freedom. P For where there is no law there is no freedom. E Who then will inform 's mind, and govern the actions of Yet ignorant non-age, till reason shall take its place and ease them of that trouble? P For is in an estate wherein has not the understanding of Own to direct will, A Till then someone else must guide him, Someone who is presumed to know how far Our law allows a liberty. E He that understands for must will for too; must prescribe to will and regulate actions; A Till has acquired a state wherein might be supposed capable to know Our laws, so that might keep actions within the bounds of it. E some other must govern , and be a will to , A till has attained to a state of freedom, and 's Understanding be fit to take the government of own will. P1 But after that, as much as tutor and pupil after non-age; P2 shall they be equally subjects of the same law together, A Without any dominion left in the tutor over the life, liberty, or estate of his pupil. -=*=- Second Pass (incomplete) A mentor (Uncle)appears to take up the task of Teacher. The Parents, Elder, and Assemblage query him E The People have been called together for the purpose of selecting from E among themselves a mentor for . , a who is known E among The People, has offered to accept this Charge on behalf of The E People. A You, , have stepped forward to accept upon yourself the Charge Of The People, to act in the guise of mentor that you may dispel the ignorance of Our Laws and Customs of . U I would inform 's mind to dispel ignorance, For is like a child unto us, who knows not our laws and is ignorant of our customs. How then is to take place among us without this knowledge? A We recognize as one who is known to us, that is presumed to A know our laws; He is presumed to know how far that law is to be a guide, and how far that law allows a liberty. E Would you teach Our laws and Our customs? U I would teach the Laws and Customs of The People. U I would teach how far Our Laws are to be a guide, U I would teach how far Our Laws allows a liberty, U I would teach freedoms, and where they may U lead. A For liberty is to be free from restraint and violence from others; E which cannot be where there is no law: P1 and is not , as we are told, P2 a liberty for every man to do what he lists... U For who could be free when every other man's humor might U domineer over him? P For law in its true notion is not so much the limitation as the direction of a free and intelligent agent... U to his proper interest E and prescribes no farther... U than is for the general good of those under that law. A So that, however it may be mistaken , the end of law is, not to Abolish or restrain... U but to preserve and enlarge freedom. For where there is no law there is No freedom. P While you inform 's mind , Do You accept the governance of P the actions of during the term of yet ignorant non-age? A For is in an estate wherein has not the understanding of own to direct will, You must understand for and you must will for too; as You must prescribe to will and regulate actions. E , do you accept the governance of ? Will you be the will For and regulate actions? U During this term that I would inform 's mind, to dispel U ignorance of Our Laws and Customs, I would watch and ward, and would U accept that Charge to be as a govern to the actions of . A Till has acquired a state wherein might be supposed capable to know Our laws, so that might keep actions within the bounds of it. U So that has attained to that state of freedom, whereby 's U understanding of Our Laws and Customs, be fit to keep actions Within the bounds of those Laws, and may take the government of own will. A But after that, as much as tutor and pupil after non-age; shall you both Be equally subjects of the same law together, U When has shown to have attained those estates of freedom, and Has thus eased of me the burden of this Great Charge, Then shall there be no dominion left on my part over the life, liberties, or estate of ; For we shall then be equals, and both subject to the same Laws, together. * * * This part needs more work, yet it is more complete than when first posted here. The third part of this ritual has not been completed. It would follow the same theme but with the child taking a more active speaking part, and the assemblage extending its confirmation and its charge to both the Uncle and the Child.