Witchcraft And Superstitious Record In The South Western District Of Scotland

Book review: Witchcraft And Superstitious Record In The South Western District Of Scotland by John Maxwell Wood

Witchcraft persecutions really began in England in 1563 with the statute of Elizabeth I, much later than elsewhere in Europe, but did not really become fully developed until the reign of James I. Various estimates have been given of the number of persons hanged as witches in England during the period of laws against witchcraft ( 1542-1736) but the probable number is around 1,000. The first person definitely known to be hanged for witchcraft in modern times was Agnes Waterhouse at Chelmsford in 1566, the last was Alice Molland at Exeter in 1684. The last person to be found guilty of the crime of witchcraft was in 1712 when Jane Wenham, the Wise Woman of Walkern. She was reprieved.

English witchcraft trials took a different direction from those of Europe. In England there were generally no elements of extreme torture, such as those used by the Inquisition, nor were witches burned at the stake as was the universal practice elsewhere. Under English law burning was the penalty for treason and those witches who were burned in England suffered this fate because they were convicted of the crime of “Petty Treason”, usually for murdering their husbands.

Nor were there mass executions in England such as those in France and Germany. The largest groups in England were nineteen witches hanged at Chelmsford in 1645, and the nine Lancashire witches sent to the gallows in 1612.

Peculiarly English features of witchcraft trials were the concepts of “pricking” to locate the devils mark and the use of “possessed”children as accusers, a feature that was to recur in the Salem trials in America. The relative simplicity of English trials and the absence of many of the satanic features of their continental counterparts was probably due to the absence of a centralised persecuting body such as the Inquisition. In England too there was open debate about, and opposition to, the concept of witchcraft which acted as a restraining influence.

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The Calling To The First Of Witch Blood An Invocation Of Cain

Book: The Calling To The First Of Witch Blood An Invocation Of Cain by Michael Ford

A short dedication to the Luciferian Sabbat and those seeking their own light within the gnosis of the Adversary. The initiation of the witch into the Circle of Cain, the living Son of Satan and Lilith, the great Harlot and Demoness, the Adversarial deific force of dark instinctual desire and willed continual existence.

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The History Of Magic

Book: The History Of Magic by Joseph Ennemoser

A text of 1854, in two volume to which is added an Appendix, of the most remarkable and Best Authenticated Stories of Apparitions, Dreams, Second Sight, Somnambulism, Predictions, Divination, Witchcraft, Vampires, Fairies, Table-Turning, and spirit Rapping. Translated by William Howitt. Extremely scarce, this is a foundational work on magic and mysticism! Contents: Author's Preface; Of Magic and its Branches in General; Theoretical Views on Magic Among the Ancients; Magnetism among the ancient Nations especially the Orientals, Egyptian, and Israelites; Magic among the Greek and Romans; Magic in Mythology; Magic of the Germans; Mystic Doctrines and Endeavors after a Philosophical Elucidation of the Magic of the Middle Ages; Apparitions; Haunted Houses; Dreams; Second Sight; Trance and Somnambulism; Ecstasy; Predictions; Divination; Witchcraft; Vampires; Amulets and Charms; Narcotics; Fairies; spiritual Manifestations.

Buy Joseph Ennemoser's book: The History Of Magic

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Witchcraft In North Carolina

Book: Witchcraft In North Carolina by Tom Peete Cross

The study of popular delusions has far more than an antiquarian or academic interest. Its results constitute one of the most fascinating and instructive chapters in the story of human progress. Written history is not so much the record of battles, conquests, and legislative acts as of social and intellectual development, and no true chronicle of any people can be written until account is taken of its popular beliefs and superstitions, as well as of the more obvious forces that ordinarily engage the attention of the historian. Witch stories are human documents and as such they must be reckoned with in any account of the mental temper of a people who believe in witches and whose actions are, even to a limited extent, ordered in accord with such belief.

With these facts in mind, the branch of the American Folk-Lore Society recently organized in North Carolina has undertaken the task of collecting and recording the popular tradition of that state. The following sketch, prepared at the request of the society, was designed originally to deal with only one of the many phases of folk superstition—Witchcraft ; but owing to the heterogeneous character of the collectanea submitted, it has in process of time become a sort of omnium-gatherum of North Carolina tradition regarding magic and supernaturalism. Its purpose is twofold: first, to enumerate such items of witch lore as have already been collected in North Carolina and to point out their traditional character; second, by means of illustrations from the folk-lore of neighboring territory, to indicate what other Articles of the diabolical creed future collectors may hope to discover.

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Witchcraft In Yorkshire

Book: Witchcraft In Yorkshire by Patricia Crowther

Patricia Crowther`s witchcraft in Yorkshire was originally published in the UK in 1973. A small book of the region`s lore, this important and detailed book described customs, legends, spells, and beliefs of the Yorkshire area of the UK. This facsimile reproduction of the original 1973 book is now available as a limited edition, yet at an affordable price, with all the original language, observations, and commentary intact. Even the back cover photo is from that era. The front cover alone has been updated in tribute to the importance of this very influencial work. The foreword to this new edition puts this book in modern perspective, stating, "The small book you are now holding in your hands was an early effort by one of the first publicly announced practitioners to contribute to a fuller picture of the witch, and of witchcraft. The text provides samplings of how witchcraft and folk-magic manifested themselves, over many years, within the borders of Yorkshire."

Buy Patricia Crowther's book: Witchcraft In Yorkshire

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The Book Of The Witch Moon

Book: The Book Of The Witch Moon by Michael Ford

Presenting the forbidden works of Chaos, Vampiric and Luciferian Sorcery. A grimoire which explores the dark feminine current of HECATE, Witch Moon explores ritual and dream Lycanthropy, Chaos Sorcery and Luciferian Ritual practice as well as the darksome practice of Vampirism and Predatory Spirituality. The Nine Angles and the Trapezoid workings, inspired by Anton LaVey and presented around the cult of Daeva-Yasna, the persian demon-sorcery of Yatuk Dinoih. Contains the rituals of Dream, ritual and astral vampirism as an initiatory tool, other Cabalistic workings presenting the Qlippoth. Contains the Grimoire based on Ancient Egyptian Vampirism, LIBER AAPEP, Luciferian Magick practice, The Chaos Cult Workings of Choronzon as Vampire, The Rites of Hecate, the Infernal and Luciferian Sabbat, and the foundations of Satanic practice in Magick.

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The Religion Of The Ancient Celts

Book: The Religion Of The Ancient Celts by John Arnott Macculloch

Originally published in 1911 MacCulloch uses various texts as a source to piece this tome on the religion of the pre-Christian Celts together. Overall a good work, especially when you consider this was written before most, if not all, of the major archaeological finds that gave great insight into the ancient Celts. I love reading historical books that were published in the 1800's and early 1900's because the authors are not chained by political correctness and were often willing to think outside the box instead of toeing the line of mainstream academia.

Well worth its price, the work is suitable to the general public, while still valuable to those interested in the Celts from an historic, linguistic, mythological or ethnological standpoint. MacCulloch covers his subject matter clearly and thoroughly (referencing such things as parallels with Greek mythology and Sumerian religion) and writes in a style that will satisfy the expert without mystifying or losing the attention of the amateur.

The main text is 390 pp, is fully referenced in footnotes, and is fully indexed. Chapter titles include: Gods of Gaul - The Irish Cycle - Tuatha De Danaan - Gods of the Brythons - Cuchulainn Cycle - Fionn Saga - Gods and Men - Cult of the Dead - Nature Worship - River and Well Worship - Tree and Plant Worship - Animal Worship - Cosmogony - Sacrifice, Prayer & divination - Taboo - Festivals - The Druids - Magic - Etc...

Although the book may be "dated", it is not "outdated". Given the scholarly standards of its time, this may be more of a virtue than a drawback. More recent results in the area are naturally not addressed. But the work is consistent with comparative methods, and considers the consensus without neglecting competing accounts. There is neither neo-Druidic nonsense nor needless pedantry. While the study is generally limited to the culture of the British Isles, as opposed to that of the Continent, this is due to the lack of Continental oral tradition rather than to lack of attention on the author's part.

MacCulloch is judicious. Yet he addresses issues such as the pre-Indo-European origins of the Mother-Goddess cult of Brigid, as the legends of the faerie-folk known as the "Side,"* (as in banshee) and as the stories of "Isles to the West" now sunk below the sea.

Fans of J.R.R. Tolkien will find this work enthralling and familiar, as it shows some of the sources for his magnificent "Middle-Earth." Avid youngsters, Celtophiles, students of Irish poet W.B. Yeats, followers of Marija Gimbutas (Civilization of the Goddess) and admirers of Robert Graves (The White Goddess) will likewise be pleased.

(Consider a search for MacCulloch's 1918 "Celtic Mythology" at Google Books which will return the entire public domain text. It can be browsed or downloaded in lieu of a preview here of his style.)

I can recommend this work unreservedly for readers of all persuasions. (reader's review)

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Liber Kkk Or Kaos Keraunos Kybernetos

Book: Liber Kkk Or Kaos Keraunos Kybernetos by Peter Carroll

Liber KKK is the first, complete, systematic magical training programme for some centuries. It is a definitive replacement for the Sacred Magic of Abramelin the Mage, which system has become obsolete due to its monotheist transcendentalism and its dependency on repressive forms of inhibitory gnosis now considered inappropriate.

Liber KKK is presented as a series of general magical techniques which the magician must develop into a workable programme using whatever symbols, instruments and forms of gnosis that appeal to him. It would be inappropriate for a Chaos Magic text to prescribe any particular beliefs or dogmas, except that magic works if certain general principles are followed. It would be inappropriate for any Chaos magician to slavishly adhere to the fine detail of any system. Much can be learnt from Liber KKK in the process of adapting general procedures to personal taste and objectives. Liber KKK may be attempted by any adult. The word "magician" applies equally to either sex and the use of the male personal pronouns in the text is merely a literary convention in the absence of neutral forms in English.

Liber KKK is a series of twenty-five magical operations or "conjurations". The five classical conjurations of Evocation, Divination, Enchantment, Invocation and Illumination are each performed on the five levels of Sorcery, shamanic Magic, Ritual Magic, Astral Magic and High Magic. Thus the whole work systematically resumes the entire tradition of magical technique, leading the magician from simple practices and the manufacture of tools towards the mastery of more complex experiments on the psychic level.

It is highly desirable that the magician has some form of private temple for his conjurations. Yet it is essential that the magician remains active in the world for the period of the work as a whole. The work does not entail any form of retreat from the world, but rather the world surrounding the magician is used as the proving ground for magic. Thus the business and social affairs of the magician are the prime focus for his magic. In performing that magic he gradually defines his style or spirituality. For it is senseless to define spirituality as other than the way one lives. If the Way of Magic is to have a spiritual component it can only be discovered through the performance, all strictures and exhortations are useless.

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A Rebel And Witch The Historical Context

Book: A Rebel And Witch The Historical Context by Marylynn Saul

Morgan le Fay, alternatively known as Morgane, Morgaine, Morgana and other variants, is a powerful sorceress in the Arthurian legend. Early works featuring Morgan do not elaborate her character beyond her role as a fay or magician. She became much more prominent in the later cyclical prose works such as the Lancelot-Grail and the Post-Vulgate Cycle, in which she becomes an antagonist to King Arthur and Queen Guinevere: she is said to be the daughter of Arthur's mother, the Lady Igraine, and her first husband, Gorlois, Duke of Cornwall, so that Arthur is her half brother (by Igraine and Uther Pendragon).

The early accounts of Geoffrey of Monmouth and Gerald of Wales refer to Morgan in conjunction with the Isle of Apples (later Avalon) to which the fatally-wounded Arthur was carried. To the former she was an enchantress, one of nine sisters, while to the latter she was the ruler and patroness of an area near Glastonbury and a close blood-relation of King Arthur. In the early romances of Chretien de Troyes, also, she figures as a healer.

Though in later stories she becomes an adversary of the Round Table when Guinevere discovers her adultery with one of her husband's knights, she eventually reconciles with her brother, and even retains her original role, serving as one of the four enchantresses who carry the king to Avalon after his final battle at Camlann. She has at least two older sisters, Elaine and Morgause, the latter of whom is the mother of Gawain and the traitor Mordred. In Sir Thomas Malory's Le Morte d'Arthur and elsewhere, she is married, unhappily, to King Urien of Gore and Ywain is her son.

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Wishcraft

Based on my experiential knowledge, I have found that Wishcraft, or the act of conscious wishing, is real; I have used it for most of my life. But, as with any Craft practice, take it with a grain of salt; there are no absolutes. In this article, I hope to give a clearer view of Wishcraft so the reader could better understand how it operates as well as present its place in magic.

The difference between a wish and a spell is that a wish can be used on a smaller scale than a spell. There are typical mundane props which are used in a spell. With a wish, nothing mundane is used. Think of the difference between a wish and a spell like the difference between a full three course meal and a sandwich and drink. Both would fill you up and both would be healthy. But a sandwich is much more convenient; it could be eaten anytime.

Here is a barebones definition of Wishcraft. According to dictionary.com: to "wish" is to “feel or express a desire or hope concerning the future”; "craft" is a “skill in doing or making something, as in the arts; proficiency.” Thus, Wishcraft is an informed individual expressing an active desire through the force of will—in other words, making a “smart wish.” For example, instead of randomly wishing for money, the caster would consider how the money would be achieved. Rather than accidentally kicking off Aunt Bea for her inheritance, take into consideration the wording of your wish. There are many ways of wishing and many things for which one might wish, but caution must take precedence.

How does Wishcraft work? You would focus your energy and thoughts into one simple sentence, say “I wish…” and let loose the wish. Energy wise, I will explain the process of a wish. One example is the annual occurrence that we experience—a birthday. Remember the cake with all its candles and icing? The moment your parent said “Make a wish!” was the moment you first did magic, pagan-style. The intricacies of your wish can be explained in a simple manner. The cake was the focus point and the candle-blowing was where you focused Energy. The Wish was your will becoming a conscious entity. This is using Wishcraft in its simplest form.

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3 Green Books

Book: 3 Green Books by Morwyn

Reformed Druids like stories and short pithy wisdom sayings. Over the years, various Arch-Druids have collected good stories to share with their fellow Grove members, especially during the meditative part of the Order of Worship. Some consider the meditation to be the very heart and purpose of the ritual, so chose a selection carefully. If you can’t find one, perhaps one of these may work for you. At Carleton, the first Green Book (named after its cover), proved influential, but the 2nd and 3rd volumes seem much less so.

We have thought it appropriate to print The Green Book to bring it to a larger audience, in the hope that others, too, may find it useful in the search for awareness. The pages of the original are unnumbered, for David encouraged his successors to add such meditations as they found appropriate. We encourage our readers to do likewise, and have accordingly left the pages unnumbered. There have been additions since David’s time, but they have been few. For this edition we have included several selections that have long wanted adding; the Yeats poems, for example, which have almost become part of the Carleton liturgy. We have resisted the temptations to make a few excisions. We should especially have liked to excise the “Sayings of the ancient Druids” which are no more Druidic than is Stonehenge, and which certainly cannot be said to represent the beliefs of the Reformed Druids; yet David included it, and we shall not gainsay him.

Herewith, then is The Green Book, in substantially the same form as it was bequeathed to Carleton by David. May you find joy in the reading!

Download Morwyn's eBook: 3 Green Books

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Discovery Of Witches

Book: Discovery Of Witches by Thomas Potts

Were not every chapter of the history of the human mind too precious an inheritance to be willingly relinquished -for appalling as its contents may be the value of the materials it may furnish may be inestimable -we might otherwise be tempted to wish that the miserable record in which the excesses occasioned by the witch mania are narrated could be struck out of its pages and for ever cancelled.

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Nocturnal Witchcraft Magick After Dark

Book: Nocturnal Witchcraft Magick After Dark by Konstantinos

I found this book very useful. Although it is not a Complete Course in magick, it does offer a unique perspective and approach I have not found in any other Wicca or witchcraft books. I agree that it may seem a little trendy to the casual observer, but honestly what mass produced books on Wicca aren't trendy these days? I thought the book was a refreshing change from the New Age/wicca books currently flooding the market.

But this book isn't for everyone. If a person has a deep love of the entity known as night then the book will resonate with them. Otherwise it is easy to dismiss it as a trendy goth work (although the author doesn't spend much time discussing that particular sub-culture). Personally as a non-Goth I appreciated the author's insights into the night. His approach is more about a naturally based identification with the night than a socially based one.

As far as modern reworkings of the old magicks go, I think Konstantinos has done a good job with this book. Of course it isn't a stand alone work, but it is a good primer for those who love the night and want to work with it in a deeper way.

Konstantinos is a genius is explaining this issue to a new level. I have read his books before and am by no means new to magic or the dark night, but he has outdone himself once again. I look forward to reading his next publication. I already knew most of what he was saying in the book, but it helped make it easier to clarify some of the things I was already doing. This is a love it or hate it book, so if you are not nocturnal...... you might wanna pass.

This book is what anyone who wants to know more about shadow magick should get. Even though there are books out there that deal with this topic, Nocturnal Witchcraft takes it steps further. Konstantinos excellently tells what exactly the shadows are to witches and how it can be used in everyday magick. Plus, he adds extra information(a listing of the deities, herbs used during certain rituals) to help the novice or experienced witch what they need in order to come closer to the shadows. He does not try to candy coat anything, just explains with detail and his own personal experiences with this magick.

I have already told many people about this book and I hope through this review and many others, that witches do purchase this book. Such a wonderful insight into the shadows...

Buy Konstantinos's book: Nocturnal Witchcraft Magick After Dark

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What Goes In A Book Of Shadows

The book of shadows is a reference, a guide, a journal, a means of record-keeping. Within it's pages you will keep details of spells cast and the results, of rituals conducted with a note of the intention and any work done, you can record dreams, divinations, thoughts and ideas. Basically, anything that you find important as a pagan or a witch.

Our family BOS starts off with our family history. My husband and I decided that we wanted ours to be very much used like an old-fashioned family bible. We therefore printed up the family line for both of us back 2 generations, and have left space for future generations. Future additions will be handwritten in.

After that, I have put a drawing of my preferred altar set up with explanations of what goes where as I have detailed in Tools of the Witch.

The remaining pages are used for recording rituals that we have done as a family. Sometimes we have a formal ritual with all the smells and bells, other times we just invite family around for an informal dinner.

Some rituals that can be found in our family BOS include Circle Opening and Closing rituals, symbolic great rite, initiation rituals, naming ceremonies and a handfasting ceremony. The naming and handfasting ceremonies are detailed in Life Rituals.

My personal BOS also contains information on spells I have done and divinations I have done using either a tarot deck or my amulets, dreams, and things seen during guided imagery sessions.

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New England Other Witchhunt The Hartford Witchhunt Of The 1660

Book: New England Other Witchhunt The Hartford Witchhunt Of The 1660 by Walter Woodward

Although many teachers focus on the Salem witch-hunt of 1692, the history of Witchcraft in New England provides other important perspectives from which to examine this perennially interesting topic. Salem, as the most expansive and punitive single episode of witch-hunting in colonial New En gland, assuredly merits, and gets, significant attention. In the past decade, more than thirty scholarly works, a dozen educational video projects, at least nine major internet websites, and over a hundred primary and secondary supplementary curriculum re sources have been produced, all focusing on the Salem Witch hunt. As useful as much of this material is, concentrating exclusively on the events at Salem masks critical features of the cultural and historic importance of witchcraft as a continuous presence in New England's history. Witches, many students are surprised to learn, were an active force in New England From the early seventeenth century until well into the nineteenth century.

Download Walter Woodward's eBook: New England Other Witchhunt The Hartford Witchhunt Of The 1660

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Your Magical Name

Why a Magical Name?:
Ah, the magical name. So many people find wicca and decide right off the bat that they’re going to name themselves Lady Such-and-Such or Lord Whatsis. Go to a pagan event and you’ll meet more fifteen-year-old Lady Morganas than you can shake a stick at. And it’s virtually guaranteed that within about three months, Lady Morgana will decide her magical name, sometimes called a craft name, is really supposed to be Starfluffle or Moongypsy, and she’ll change it.

In fact, she’ll probably change it two to three times a year.

The Name-of-the-Month Club:
This odd phenomenon, known as the Name-of-the-Month Syndrome, happens most often because the person in question hasn’t taken the time to research and learn, which is crucial to finding the right magical name.

A magical name is unique to the practitioner, and there are several ways to find yours. When you find the right name, you’ll keep it for a long time. In some traditions, it‘s customary to wait until you‘ve studied a year and a day before claiming your magical name. Some Pagans have two magical names -- one which they use in public and one which is known only to the gods and members of the person’s coven.

Think Long-Range:
One method by which people sometimes find their magical name is to simply choose something they like. A problem with this method is that what we like on one day, we may find silly a year down the road. If you’re going to choose a name based on whether it sounds cool or not, stop and think about it. What is it about the name that appeals to you? Ten years from now, are still going to feel comfortable saying, “Hi, I‘m Fairypuddle,” when you meet a new person?

Names with Meaning:
Choose a name not only for its sound, but its attributes as well. For example, someone wishing to convey strength in their name might include “oak“ or “iron“ as part of their moniker. A person who is highly creative might select a name that reflects their art or craft. You may want to choose a name based rooted in folklore or mythology. Many people include the name of an animal that resonates with them. A cautionary note here: in the Pagan community, certain animals pop up all the time. You’ll meet two dozen Ravens and just as many Cats, but it’s unlikely you’ll encounter anyone calling himself Wombat or Penguin.

Names to Avoid:
Another bit of advice -- generally, the titles Lord and Lady are reserved for people who are elders or have a significant amount of leadership experience under their belt. To name oneself Lady So-and-So without any credentials is considered presumptuous by many Pagans. Likewise, in many traditions it’s seen as hubris to give oneself the name of a deity. You may want to choose a name that indicates your dedication to a god or goddess, but don’t co-opt their names. It’s just rude. If you're a dedicant to Apollo, don't call yourself Master Apollo, call yourself something like Apollonius instead.

Using Your Birth Number:
Another popular method of finding a magical name is to choose one that corresponds with your birth number. To find your birth number, begin by adding the digits of your birth date.

If your birthday was September 1, 1966, you would start with the numbers 911966 = 9 + 1 + 1 + 9 + 6 + 6 = 32.

Now take those two numbers (3 and 2), and bring it down to a single digit: 3 + 2 = 5. That number -- in this case, 5 -- is your birth number.

Use the grid below to find a name that corresponds to the number 5, by calculating the sum of the corresponding letters.

1 = A, J, S

2 = B, K, T

3 = C, L, U

4 = D, M, V

5 = E, N, W

6 = F, O, X

7 = G, P, Y

8 = H, Q, Z

9 = I, R

Let’s say you’ve decide you like the name Willow. Using the letters in “Willow” you would take the numbers 5 + 9 + 3 + 3 + 6 + 5 = 32. From there, 3 + 2 = 5. If the name you like doesn’t match your birth numbers, try some creative or alternate spellings to see what happens.

A Gift from the Gods:
In some cases, you may be fortunate enough to have your new name bestowed upon you by a god or goddess. In these instances, you may encounter someone in a dream or a vision who tells you, “Your name is Such-and-such.” While you may choose to add to it or come up with a variation on it later, if this happens to you, accept the name as the gift that it is.

Whatever method you end up using, think carefully before you finalize your new name. While it’s okay to change your name later on as you evolve spiritually, changing your name every few weeks or every time you see a new episode of “Charmed” is probably not the best course of action. Find the name that is right for you -- and when it IS the right one, you will know.


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Witchcraft Tools

Be it English, Italian, French, German, Spanish, or Scottish, witches all seemed to use similar tools to do similar things. Perhaps more than that, it is this commonality, based for the most part on myth, clerical stereotypes and confessions extracted under torture that has served to leave the image of the witch so intensely on the Western imagination.

The lore of witches, for example, is widespread with stories of witches riding on broomsticks. This tradition appears to be ancient and transcripts of the 16th and 17th century witch trials are filled with references to it. One of them, Isobel Gowdie, a famous Scottish witch, went so far in her confession as to give her formula for making a broom, beanstalk or straw fly.

Equally famous and popular accessories were the long black hooded cloak and the bubbling cauldron. The cloak, though of ancient origin, seems to have had no special use except from helping to hide the witch’s anonymity, but the cauldron was a commonplace of making magic. From cauldron brews the witch might make lethal poisons and enchanted potions and ointments.

A 14th century French witch, Anne Marie de Georgel, admitted making a stew composed of poisonous herbs, parts of the dead bodies of men and animals. The herbs that are used in such wicked stews probably gathered when the moon had waned. When the moon was full, herbs were picked to produce wholesome effects. As an example, the green and silver leaves of mugwort, plucked at full moon, were carefully brewed and used in the use to improving clairvoyant power.

For their sabbats, or meetings, witches needed such items as candles. Also part of the sabbat ritual was a Magic Circle that had been traced on the ground by the tip of a magical knife. These circles were created to gather the witches’ special power.

To make a spell-casting drink a witch might use a household bottle or jug. In post World War II London several such jug were found buried in the foundation of old houses. They contained human hair entangled with metal nails, fingernail parings and pieces of hearth-shaped cloth pierced with pins.


Books You Might Enjoy:

Tarostar - The Witchs Spellcraft Revised
Louise Huebner - Witchcraft For All
Gerald Gardner - Witchcraft Today

Witchcraft The Festival Of Lammas

Dates:
February 1st (southern hemisphere)
August 1st (northern hemisphere)

Lammas is the first of the three Harvest Festivals in a witch’s seasonal cycle, the others being Mabon, and Samhain. Also known as Lughnasadh, by Irish-Gaelic traditions, it marks the end of summer and the coming of autumn; the days slowly become shorter, giving way to the growing nights.

This festival symbolizes the fading power of the Sun God, and calls attention to his willingness to sacrifice himself to the Moon Goddess so that we can make it through the coming winter with the fruits of the first harvest, knowing all the while that he will return to us again as the cycle continues.

It’s a time to give thanks for the people and things that we have, to feel grateful for what we have and share it with others, therefore planting the seeds for a future harvest.

The most common theme associated with this Festival, is that of “eating, drinking, and making merry”. A baker’s oven goes into over-drive making loaves to be broken with friends and family, and the message is that of sharing what we have with others so that they might benefit from our good fortune as well.

Lammas ritual for the Solitary Witch

* Keep in mind that this ritual isn’t written in stone, you can change and adapt it to what best suits your needs as a witch.

Your altar and circle should be decorated with mostly grains, sheaves of wheat and barley, or, if you’re like me and like to use what you have on hand, a few handfuls of rolled oats will do in a pinch. The altar cloth should be red, or reddish-hued, while the altar candle should most certainly be orange. If you notice, the whole colour scheme is very “earthy” in nature.

Note: some witches prefer to have a ritual bath before they get started, that is, a quick dip in the tub to which herbs and salt have been added…it can help put you in the right frame of mind.

When you’re ready, cast your circle, call the elements and invoke the Gods, and then begin. Standing in front of your altar, take some of the grain or oats in your hand and hold it high.
Say something like:

Upon us is the First Harvest, a time when the fruits of nature sacrifice themselves so that we may survive. Now, as the Sun God prepares for death, I ask that his sacrifice helps me to understand and accept the sacrifices I must make in my own life.
Now, as the Moon Goddess’ power grows, I ask that she whispers her secrets and magickon the night winds, so that I can hear them and use her wisdom wisely.

Rub the oats between both hands so that it falls onto your altar. Then take a piece of fruit, like an apple, and bite into it, allowing yourself to fully experience the taste.
Then say something like:

I share in the fruits of the First Harvest, so that I might share in the wisdom it offers.
Goddess of the Moon, Mother of All
God of the Sun, Father to All
I thank you for that which you’ve given me. May I always remember “harm none”, and may all that I do be in reverence of you.

Now you can eat the rest of the fruit. Meditate, or reflect, on the good things that have happened to you thus far, and the sacrifices you had to make to get to this point. Think about how you’ve shared your good fortune with others, even if it only meant smiling at a stranger. Any magickal works should now be done, or write about your experiences in your Magickal Journal…if you have one.

Thank the Gods and the Elements for their attendance, and let them know that while you appreciate their presence, it’s now time to go. Release the circle, and then carry on with the Cakes and Ale ceremony, or so “eat, drink, and be merry” with some good friends.

Books You Might Enjoy:

William Phelon - Our Story Of Atlantis
Anonymous - The Mysticism Of Masonry
Aleister Crowley - The Litany Of Satan
Yacki Raizizun - The Secret Of Dreams
Reynold Nicholson - The Mystics Of Islam

Traditional Witchcraft

Traditional witchcraft is a religious belief system that has been handed down to us through our traditions and conventions. Traditional Witchcraft predates most of the main religions of the world. Some people claim that this knowledge originated several millennia ago, as far back as Paleolithic period.

Though the witchcrafts across the world may have some regional and social dissimilarity, one common feature that runs through the witchcrafts of all the societies is that it is an earth based religion.

Traditional witchcraft is close to what is generally called paganism which is basically the worship of nature. Witchcraft and paganism, as we all know are opposed by Christianity.

Witchcraft in Ancient Times

The mainstay of the people in ancient times was agriculture which depended upon the seasons. The seasons, in turn, were associated with the movement of Earth, Sun and Moon. The people believed in spirits and gods and goddesses and they associated them with Earth, Sun and Moon.

The agriculture year ended with the completion of harvest and sowing of new seeds for the crop in the New Year. This is the reason why Pagans and traditional witches consider Samhain as the agricultural year.

Believers in traditional witchcraft do not follow any guide book, nor do they believe in a singular god or deity. They believe in an all powerful nature. The practitioners of traditional witchcraft have their covens. They select the coven leaders on the basis of their knowledge and experience.

They believe in the existence of spirits and in the equality of all the living beings in the universe. They also, at the same time, recognize their different status. Though they believe in the existence of the deities, yet they call up only the spirits for assistance.

Witches consider that although the spirit world and the physical world are linked, yet they are separate. The only time this veil of separation between the two worlds becomes thin is on the night of Samhain.

Traditional witches use witchcraft in a very practical way. For example, they use herbs to cure the diseases. They may also use hexes and curses in certain cases.
Traditional witchcraft attaches great importance to pentagram and use it for protection, healing and magic. Pentagram itself symbolizes the basic elements such as the earth, fire, water, air and spirit.

Books You Might Enjoy:

Mike Nichols - Eight Sabbats Of Witchcraft
Archmage Bob Andrews - Old Witchcraft Secrets
Tarostar - The Witchs Spellcraft Revised
Paul Huson - Mastering Witchcraft
Michael Bailey - Historical Dictionary Of Witchcraft

Egyptian Witchcraft

Like the witch craft of any other region, the Egyptian witch craft is based upon the country’s tradition, myth, legend, rituals, drama, poetry, song, dance, worship, magic and living in harmony with the earth. Egyptian Zodiac Wheel

The practitioners of Egyptian witch craft honor the ancient Egyptian gods and goddesses including the Triple goddess of the waxing, full and waning moon and the horned god of the sun, death and animal life.

Since moon has an important place in Egyptian witch craft, therefore both men and women in city apartments, suburban backyards and country glades meet on full moons and on festival occasions to raise their energy levels and harmonize themselves with the natural forces.

Congregations in Egyptian witch craft are called temples and covens where the seekers are initiated into learning the witch craft. The repeated patterns of changing seasons have great importance in the Egyptian witch craft. ritual and festivals evolved to celebrate these seasonal cycles more especially during the sowing and harvesting seasons.

Egyptian witch craft, therefore, has an image of the ‘Wheel of the Year’ with its eight spokes which symbolize the four agricultural and pastoral festivals and the four solar festivals commemorating seasonal solstices and equinoxes. Like the ancient Pagans and witches, Egyptian witches consider the day as beginning at sundown and ending at sundown the following day.

Egyptian witches hone their divinatory skills in the increasing starlight and moon light and as winter begins, they work with the positive aspects of the dark tides. Therefore October 31-November eve is the most auspicious period for the Egyptian witches as this, according to them, is the time when the veil that separates our world from the next is the thinnest. This period allows the dead to return to the world of living when their kith and kin welcome and feast them.

Egyptian witches perform magic at gatherings called Moon Celebrations or Esbats which coincide with the phases of the moon. Witches practice healing magic, protection, retaliation and channeling of energy to develop themselves spiritually. They create circles to work magic. The primary tool that they use to work magic is a ritual knife called a Sacred Blade or Athame. The sacred blade gets charged with energy of the owner and is used to define space such as drawing a sacred circle where the owner’s will and energy work. A bowl of water is used to symbolize the element of water and its properties: cleansing, regeneration, and emotion.

Other important tools denote the elements earth, air, fire, and water. A pentacle (a pentagram traced upon a disk, like a small dish) is often used to symbolize earth and its properties, stability, material wealth and practical affairs. Alternatively, a small dish of salt or soil can be used to symbolize the earth element.

Books You Might Enjoy:

Mike Nichols - Eight Sabbats Of Witchcraft
Paul Huson - Mastering Witchcraft
Gerald Gardner - Witchcraft Today