The door isn’t a simple piece of wood used to separate our own space from the outer world. It represents protection. It can be compared to all kinds of entrances in the invisible as those of the erected stones of Stonehenge or of other megaliths. Two vertical stones surmounted by a third at horizontal level form the profound symbol on which we depend.

It is thus necessary for us to study the conception, symbols and rites connected with the threshold in order to read the veiled presence of the divinities tied to it and be apt to honour them and make the simple physical passage a rite in itself.

THE DOOR:

In french “porte” comes from the latin porta “door of a city or of a monument” which superseded the latin words fores and then ostium which meant “door of a house”. In architecture, “it means both an opening in a wall used for passage and the movable work (leaf) used to close the opening. The framework is made of two posts or engaged piers, surmounted and joined by a lintel or arch. The opening goes to the ground in order to permit access to a house or room. The door can be simple or double. If it is double and one of its parts is fixed, it is said to be dormant. We can speak of carriage gateways, yet most of our house’s doors are said to be “bastards”.

During antiquity, four doors corresponded to the four cardinal directions. It was the case for the Babylonians where the four winds that came from the four cardinal directions established a connection between the visible and the invisible. The same vision was used in ancient Chinese cities where bad influences were expulsed by the four cardinal doors while the good ones were greeted.

However, these openings are not simple passages into an equivocal elsewhere. On the contrary, they can be used to go from the profane world to the center of the world, the world that they define. As such, the portals of the temple are an opening that leads to the Cella, to the Holy of Holies, house of the real presence of divinity. The door in herself symbolizes the sanctuary which becomes the gate of heaven.

For the Romans the door framed a corridor for entrance that was called “vestibulum” into which the guests layed their capes when coming in. The posts of the doors often had the forms of columns bearing an architrave. The doors swivelled just behind those columns. Mosaics of wild animals often decorated the floor of the house’s entrances. In this manner, the entance of a house found at Pompei represented a chained dog showing is teeths with the warning: “Cave canem” (beware of the dog). This hall lead to the atrium where we could find the lararium of which we already talked before. We should not make the mistake to believe that those decorations had, like today, the sole objective to warn possible criminal of the presence of animals. On the contrary, we need to remember that the doors of houses, as those of temples, often had savage and threatening guardians. These were monsters, fabulous creatures, armed guards... The chimaera of the gothic cathedrals are nothing more than the threatening guardians of the sacred space of which they are constituted. The objective was thus to warn the visible creatures as much as the impure forces of the presence (even invisible) of a guardian who protected the inhabitants of the place. Yet, the two vertical posts expresses a duality that traditional magical symbolism has respected. To the fearsome guardian corresponds the image and presence of divinity watching the threshold.  The Greeks had many divinities consecrated to the entrance of the house. The first was Zeus, the second, Apollo and the third was Hecate.

It was a custom to place an effigy of Zeus Erkéios (herkéios: protector of the fence) next to the entrance’s door or near the altar dedicated to him in the courtyard. It was on this altar that sacrifices or libations were made to protect the home or family space. It is important to state here that most daily cults used libations and prayers rather than sacrifices and elaborate rituals.

Hecate is a moon goddess that was identified with fierce divinities that often came from the Northern countries where cults and religions were harsher. She often had the form of a triple goddess and her image was erected at the crossroads, the Hécataia. We offered her meals and sacrifices to appease her and make her propitious. The ceremonies were held at the new moon, they were called Hécatès Déïpna. We used these popular ceremonies to purify houses that we cleaned and sweeped. We would then burn the sweepings in front of the idol on the street.

Since those idols were both found on the crossroads as well as in front of doors at the sides of Apollon Aguïeus, we know that Hecate’s cult was popular as well as domectic to a certain extent. She was often represented as the key carrier, one of Hecate’s attributes frequently seen on lamps where she is shown with a key and a rope.

Both Apollon Aguïeus and Hermes Propylaïos (represented as a pillar) were found near entrance doors.

As for the Romans, they did not seem to have particular representations linked with the animals that we spoke of before. Yet, they had at least one divinity directly associated with doors. It was Janus.

Janus is the god of transitions and passages. He marks the passing of time, the succession of the states of the universe and he presides over beginnings. It is the reason why the first month of the year is concecrated to him. January, janua, januarius is the door of the year. It is also the same for the first day of each months.

Therefore, he is the guardian of doors, watching those who enter as well as those who leave, symbol of the vigilance between the worlds and the creatures, visible and invisible alike. He transposes thus a vulgar threshold in a passage of the doors of humans to the door of gods or in a door of hells(janua enferni) or of heavens(janua coeli).

So here we are with a certain number of traditions which did not totally disapeared and were passed on under many forms.

We already discussed of the monstrous creatures used in the architecture of domains on, for exemple, the pillars of a hallway.

The presence of divinity was carried on in a clear manner through the hebrew tradition under the guise of the mezouzot. These were pieces of parchment on which the two first paragraphs of Chema Israel were hand-written:

Deut 6:4-9 et Deut 11:13-21. This parchment is slipped in a cylindrical tube. It is a custom to inscribe God’s name Chaddai, which means « Almighty » on the back of the parchment which is then visible through an opening in the case. Usually, the Jews touch the mezouzah when coming in or going out of the house with the fingers of the right hand and kiss them. The rules that preside at the installation of the mezouzah must be cited here. They are from the polyglot edition of the « Paths of Joy ».

« *We should fix the Mezouzah on all the doors of the house at the exception of the boxroom, the W.C. and the bathroom.

*For rooms with dimensions smaller than 2 meters by 2 meters or 4 square meters, we should fix the Mezouzah without reciting the blessing.

*It must be fixed on our right in the entrance, at the end of the first third of the height of the post measuring from the lintel.

*This is the owner’s or tenant’s responsibility thirty days after the effective occupation of the rooms.

*Women are also responsible of this mistva.

*Before fixing the Mezouzah, we should say the Likboa mezouza blessing.»

Such a resemblance between a monotheist tradition and pagan traditions can only surprise us. In both cases, the goals are the same: To honour, protect and deify.

The essential being the practice of the sacrality of a space and of a life which was before without meaning, the problem of the definition of anteriority will not be discussed here.

Also, a wide range of traditional gestuals and signs transmitted by folklore exist and need to be told.

A circle traced on a door forbid the entrance of invisible spirits.

Garlic and fennel can be suspended above a door for the same purpose.

A small bag of salt or a bell can be suspended to the handle in order to repel demons.

To put two needles crossed under the doormat, to paint the door in blue (sacred color), a handful of mustard grains or of dragon’s blood on the threshold of the door and to drive in three nails that have the form of triangles on the exterior side of the door will all drive away negative energy.

Many specific plants can be used on the threshold to protect the house. Ferns, lilies, marigolds and junipers can be raised in pots. In the same way, we can bury in front of the entrance a mix of salt, sage, spices, tansy and other aromatic herbs. A box of sacred stones can also be used to manifest the present magical powers.

Besides protection, some traditions use the space of the house to draw particular energies. For exemple, buried money draws money and a buried piece of meat prevents us from starvation.

The key is also a phalic symbol representing the masculine principle.

It also represents paradise as well as the access to higher level of conscience and magical protection.

As for keys, the tradition tells us that they also have interesting particularities. A golden key protects us of the bad spell, three keys on a chain brings health, wealth and love, a key held towards the ground is said to stop headaches and nose bleeding and all keys kept are said to bring good luck.

The last element is the window. As for doors, they can also be magically protected. Pentagrams, associated with the circle, can be traced. A dense white curtain both reduce sunlight and repel negative charges. Plus, small white pebbles, glass fragments or seashells placed on the edge of the window can be used to repel negative influences. Green plants suspended above the window can also be used in that way.  When cleaning the windows, you can add some vinegar to your usual glass cleaner in order to invite the powers of the winds to bless your house. Leaded glass windows are also very efficient to drive off bad influences. For this, you have the choice between geometric designs or symbolic designs using the richness of multiple colours. They only need to be in harmony with the rest of the house. It is then easy to feel the power of the coming light across the leaded glass and slowly bath in the colored ambience of the room.

In the same way, you can suspend a crystal above your window. The light coming across its multiple faces will then be split up and form a rainbow halo over the room.

THE ENTRANCE OF THE HOUSE, THE SETTING:

Now, we only need to see how we can integrate the spirit of those traditions in our daily lives.

-The threshold being the space between the profane world and the familial and sacred world, its passing must be considered sacred, at least pertaining to the symbol and spirit.

-Two goals are seeked: protection and blessing.

-Specific divinities have always been invoked to this end.

The previous text precised some elements that pertained to the door in itself. We therefore advise you that it be of a natural color or painted blue.

On the right post of the door in the entrance we should fix a representation of the chosen protective divinity (Hecate, Apollo, Zeus Herkeios, Janus) at the approximate height of the face. It can be a sculpture on the wall or a mosaic square on which the chosen representation would have been painted. We can also fix two representations of divinities. In that case, we should place the feminine divinity on the left side and the masculine one on the right side of the entrance. It is possible to add under these representations a small support used to receive offerings at the time of the consecration or during holidays.

If you live in the country, or if your house has a small garden in front of the entrance, you can place on each side of the entrance representations of monsters or chimaeras discreetly integrated in the setting.

As for the plants, a tree fern, a red rose bush and a laurel could be planted in a near radius.

Plus, as the traditions already taught us, we can bury sacred stones or seashells.

In that case, you would have first layed them in a chestnut brown bag of tissue before burying them in front of the door at a location corresponding to the edge of an equilateral triangle that has the space between the two door’s post as a base. If this distance is too close to the door, you can add a second triangle that would have the edge of the first for base. It is possible to add a third if it is still too close, but in all cases, don’t go past three triangles.

You can then trace a circle inside the lintel.

Finally, a key with an old design would be suspended to the wall near the door in the interior at the side of the gongs.

Inspiring yourself of what was previously said, you can do as you wish for the windows. Yet it is desirable to draw the sign of the pentagram, in any forms, on the openings that you wish to protect the most.

In any cases, a magical preparation of that kind on your house must still stay discreet and esthetic. It will be much more efficient if it can be smoothly integrated in your daily life.

RITUAL OF INSTALLATION OF THE PROTECTIVE DIVINITIES:

This rite should be done at the new moon, when all the needed elements are in place. It should be made under the auspices of Hecate. We would have first prepared honey cakes and have at our disposals eggs and cheese. Also, we should have a dagger, candle and key.

At the chosen day, the rite can begin as soon as the sun declines, it is to say, as soon as it goes past the zenith. Then you should sweep your house with your usual broom, mostly the ground floor, and gather together the sweepings. Place them in a pile near the door.

Afterwards you can practice a ritual of lunar harmonization (one will be published in the next issue). Then go near the entrance. Open the door or let it half-open if the neighbourhood does not permit it. While holding the lighted candle in your hand, improvise a short call to the lunar goddess Hecate, guardian of the thresholds. During the call, you should mention her name 7 times. When the call is made, draw the plate with the arranged offerings, as to welcome her. After a short moment of contemplation, having layed down the plate of offerings in front of her statue, ask her to willingly give her strength to her representation so as to be ever present on your threshold. After that, ask her to purify your house and make sure it is always free of any stain. Burn towards her the sweepings you piled in front of her. Then, take the key high in your right hand, face towards the outside of the house while solemnly declaring that this entrance, as well as all other openings of the house, be closed to both visible an invisible creatures wishing to enter in order to cause harm. Take confidence in your conviction and lower the key towards the ground while visualizing a wall of protection all around the house. You can then hang the key to its rightful place on the wall.

If you chose another divinity, keep the same model and change the offerings and symbols. You will need for this to keep the proper symbolism of the god in question.

For exemple:

-Janus: The ideal consecration would be during the first day of the first moon of the year, in other words, the first moon of spring. The symbols would be offerings of bread, meat and alcohol. The rest would be similar. We should invoke him only once while changing the meaning of the call to the object of passage.

-Zeus: The ideal consecration would be the 23^rd day of the 7^th lunar month. The offerings would be of honey and milk.

-Apollo: The best concecration time would either be during the 7^th day of the 4^th lunar month or 6^th day of the 9^th lunar month. If those dates are not possible, the 7^th day of any lunar months can also work. Offerings of diverse flowers and aromatic plants. An incense containing a strong percentage of laurel should be burned during the ceremony.

If you chose more than one divinity, you will need to do the ritual for each at their particular times while being careful not to repeat yourself from one ceremony to the other. Plus, you should always begin by Hecate if you chose her and another divinity. It is up to you to manifest divine inspiration during those workings.

When the invocations will have been made, you should take your dagger and trace, at vertical level, a circle clockwise upon the threshold. Then, you could trace two pentagrams superposed upon each windows. The first one should be of banishment while the second one be of invocation. While tracing the second pentagram, you should say out loud the name of the guardian of your entrance.

Afterwards, it is time to seek the blessings of your house while burying what was planned. Don’t forget to always associate visualization to your gestuals so that they can exist with more strength on the invisible level.

Finally, if you placed representations of chimaeras near your entrance, you should invoke chtonian powers in order that they be made manifest through their representations from the depth of the earth. You will then put them under the control of Hecate that should lead and master them.

This way your house will be limited, as for a sacred space, and closed to harmful influences. At each “birthday” of that consecration, you should take the needed time to purify your house and make libations and offerings again.

May the ancient divinities live again among you!