A House Blessing Spell

At dawn, place and light some incense. Step little by little ended the drippy domicile and say the

latter words occasion visualizing their meaning and intention.

Land of stone, metal, coppice, and earth

Unstated one, paternal one, you of the four winds

Land of health, wealth, joy and pact

Armor, sustainer, you of earth

Land of stone, metal, coppice and earth

Storeroom one, peace and quiet one, you of the charm

Reticent and tenable you be

Cleansed and put you be

Serene and adjacent you be

It is inert in beauty

It is inert in beauty

It is inert in beauty

Set down the incense and pull as accurate a idea of your domicile as you can from your

foresight. Win it from all angles; from self-important, from the supposition, from later. If you out of bed

in an situation, pull the constitution as well. Being inert, go layer and picture your

painting. Is as careful as you can make it? If not, pull a new one or make changes until

the painting satisfies you. No loud capability is be adjacent to, you call for recently make a recognizable

idea of your home.

Being inert, transport a white candle and a keen cut. Cut seven uniformly spaced notches in

the candle so that you allot a knobbed candle. Now set the painting down on a table

while it can continue for seven days. Set the candle on top of it and light it occasion

visualizing your home as blessed, sound and adjacent.

Let the candle scorch down one score the if possible day as you go about your unfortunate sunup

issue, then shake over or snuff out the sparkle and group it until the bordering day. The bordering

sunup, reiterate the ritual - from clarification the incense and saying the blessing chant to

baking one candle score. On the seventh day, late the candle has burned down all the

way, collapse the painting in the sphere of a miserable carton and deem it with red or white mix. Pose it in

a pompous box with briny and dry roses and tie the box hitch with novel white mix.

Currently, place the box in the home while it won't be seen or found.

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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Raven Grimassi Interview Exploring The Magic Of The Ancients

Book: Raven Grimassi Interview Exploring The Magic Of The Ancients by Michael Night Sky

I personally feel that the origins of Witchcraft are Prehistoric and evidence of it is found in a combination of ancient literary works and historical references. The writings of Homer, Horace, Lucan and Ovid, just to name a few all refer to Witches and Witchcraft. By also factoring in the etymology of words translated as “Witch” and “Witchcraft” we can also uncover evidence that Witches existed in ancient times. What is important here are references to non-supernatural, magic-using beings. For example, one of the earliest words used to indicate Witchcraft is the Greek word pharmakis, which indicates dealings with the properties of plants. Our English word pharmacist is derived from the Greek word for Witchcraft.

Within ancient literary works, we find the themes of earlier oral tales; though such tales are largely fiction, they are based upon known elements of culture and society to make the story more believable. For example, the ancient tales about Medea, written by Lucan and Ovid, include magic, cauldrons, ritual circles, wands, and aid from deities and spirit forces. These elements fit into what we know of the religious and magical systems of the period, and so it is reasonably safe to assume these elements are reliable. The writings of Horace (in his Epodes) depict the “Witch” as a woman who calls upon the goddess Diana and works magic of an Astronomical nature. Lucan references the concept of a Triple Goddess associated with Witchcraft: Hecate, Diana, Persephone. (Raven Grimassi)

Buy Michael Night Sky's book: Raven Grimassi Interview Exploring The Magic Of The Ancients

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Paul Foster Case - An Introduction To The Study Of The Tarot
Tuesday Lobsang Rampa - The Cave Of The Ancients
John Dee - Grimoirium Imperium Or The Book Of The Old Spirits
Michael Night Sky - Raven Grimassi Interview Exploring The Magic Of The Ancients

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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Michael Ford - The Calling To The First Of Witch Blood An Invocation Of Cain

In The Devil Snare The Salem Witchcraft Crisis Of 1692

Book: In The Devil Snare The Salem Witchcraft Crisis Of 1692 by Mary Beth Norton

Every historian dealing with the Salem witchcraft episode has attempted to explain "why Salem?" in terms of their own times. Reasons why have ranged from sheer fakery to mass hysteria to land greed or medical causes. Noted historian Mary Beth Norton has throughly combed through the surviving original records to arrive at a new and convincing explanation of the infamous 1692 witch crisis: the very real fear of Indian attacks on settlements in Massachusetts and Maine. Norton explores the news and letters of the times before and during 1692 to discover that Essex County MA residents were primarily concerned with the hit and run attacks on homes and settlements by Native Americans(some with French support). She bases her thesis on what she has found in original documents, rather than use the records to support her thesis. Puritans and others had very real reasons to be obsessed with the Devil in Massachusetts as they considered Native Americans Satan's agents.... Norton's narrative is most absorbing in relating the cause and effect of Native American attacks on colonial settlements.

The story of the Salem witchcraft trials is well known, from both historical accounts and dramatic retellings, such as Arthur Miller's play The Crucible. Cornell historian Mary Beth Norton now offers a significant reinterpretation of the events that (by her count) led to legal action against at least 144 people, 54 confessions of witchcraft, 19 hangings, and one "pressing to death ... by heavy stones." Norton's contribution is to contextualize what happened. She studies not just Salem itself, but all of Essex County and Northern New England, because so many of the people involved in the witchcraft crisis didn't live in Salem proper. She also says these grim events must be understood in relation to King William's War, which the early Americans called the Second Indian War. This frontier conflict and the religious interpretations thrust upon it created the conditions for what happened in Salem and the surrounding region, which, says Norton, would not have occurred in the war's absence. As might be expected, her narrative does not proceed along traditional lines. It is driven more by the academic imperative to break scholarly ground than by the urge to tell a harrowing story. For readers interested in knowing what really happened at Salem, though, In the Devil's Snare may be the best source.

Two factors in Norton's work are most striking: 1)Just about everyone involved in the Salem witch episode had or knew of someone who had suffered losses in the eras now called King Philip's and King William's Wars, and 2)Nearly everyone involved was related to everyone else in some degree.

Norton rights many historical fallicies concerning the Salem witch episode(which she accurately terms Essex County witchcraft), focusing on the Andover area which had the highest concentration of witchcraft accusations and confessions, as well as Salem Town and Salem Village. Norton brings to light some "lost" information on accusers and accused as well, however noting that many documents may be forever lost due to deliberate destruction by either the originators and/or decendents of both accused and accusers, all wanting to preserve their families good names.

This fascinating and informationally dense book kept me up late two nights running to finish it. Norton also provides nearly 100 pages of notes and source materials, mostly of interest to serious amateur and professional historians, but full of interesting facts and further explanations.

The only real flaw in this best book I've encountered of the 1692 Witch Crisis(and I've read all of them, I believe) is that Norton uses the "they must have thought such and such" language of many of today's historians, rather than write "may" or "might", instead of "must"or "should". Norton does back up these "must" conclusions with evidence, however the reader may silently disagree upon rare occasion.

Altogether, this is a must-have book for those interested in "Salem 1692."

Buy Mary Beth Norton's book: In The Devil Snare The Salem Witchcraft Crisis Of 1692

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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."

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Self Initiation For The Solitary Witch

Book: Self Initiation For The Solitary Witch by Shanddaramon

In Hellenistic Greece and, most likely, far earlier in history, there existed several mystery schools. These spiritual schools existed, in theory at least, to teach people about the Great Mysteries of the gods. This learning took place in stages or degrees. Students began by dedicating themselves to a particular school of study. With each successive degree, the initiate delved into a deeper and more profound learning of these mysteries. This book brings the learning style of the mystery school to the path of the practitioner of Wicca. It divides intense learning and practice into five different degrees. Each chapter discusses a level in detail and contains a listing of the degree associations, a list of goals, a discussion of the focus of each level and its related Great Mystery, and a detailed explanation of each step in the degree, followed by a brief review. For each degree there is a color, title, prefix, number, and a list of goals.

The seeker may use these as needed. For example, the color could be used for the decoration of a robe, belt, or pendant to indicate to others the degree earned. The title can also indicate your level. The prefix can be used when referring to your name (common or magickal), and the number can refer to the level of the path. As always, these trappings are to be used only if doing so appeals to you. For those who do not wish to wear robes, pendants, or fancy belts, or who do not wish to discuss or share with others their progress, these adornments are pointless. If, however, they create a sense of fun and mystery for the seeker, then use them in this manner—for fun is a great part of this religion. Using any of these items to differentiate you from others solely for the purpose of elitist fancies is against the theme of this path. Constant vigilance against this attitude is necessary for the dignity of this tradition. More than that, however, is the fact that such arrogance is a hindrance in spiritual development.

Each chapter also includes several charts, graphs, and tables to help you understand the concepts discussed. These are listed as Items and are numbered. These Items should be transferred to your journal or collection of notes (such as a Book of Shadows) so that you will have a quick and easy reference as you continue to study. Each of the degrees also suggests that the seeker perform a final ritual. These rituals can be as simple or as complex as desired, and may be enacted singly or with a group of people that support such an activity. It is important to mark one’s progress, and such rituals are a fitting and meaningful way to do so. The first ritual that will be introduced will be the Dedication ceremony. Strictly speaking, this ceremony will not be a full-blown Wiccan ritual because little of the ritual practice will have been learned at this point. It will, instead, be a simply designed ceremony. Learning how to do rituals will be a main focus of early development, and the initiation ritual practiced at the end of every degree is a good way to practice and refine what has been learned. I recommend that each degree take a minimum of a year and a day of study, but you will be able to best determine your own rate of development.

Download Shanddaramon's eBook: Self Initiation For The Solitary Witch

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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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Marylynn Saul - A Rebel And Witch The Historical Context

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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False Memory Syndrome And The Inquisition

Book: False Memory Syndrome And The Inquisition by Summer Woodsong

Memories are modified by circumstance and environment There is a new witch hunt in the United States. It has no need for proof and there is no reprieve. It is sufficient to be accused, and the lingering stench never fades. It is sexual abuse of children. The accusers are children with recovered memories of abuse and the accused are their parents. My interest in the current therapy of recovered memories has to do with the physiological aspects of the memories created.

If we look at witch hunts in history there is much evidence both written and pictorial that we as a species are able to create, believe and promote unreal events and circumstances. When asked to think of unimaginable horrors most people can dredge up horrors that rival and surpass the worst available on today's' theater. If circumstances favor it, these horrors become real memories and part of our world. Then let's look at the how and why of our psychology. If we do not learn from these experiences we are in dread danger of suffering from these events again. It has already begun.

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Summer Woodsong - False Memory Syndrome And The Inquisition

Midnight Circle A Commentary Of Azothoz A Book Of The Adversary

Book: Midnight Circle A Commentary Of Azothoz A Book Of The Adversary by Michael Ford

A Commentary of AZOTHOZ – A Book of the Adversary. Presented by The Night Ravener (Akhtya Seker Arimanius ~ Michael W. Ford)- A Brother in the Pact of Witchblood.

AZOTHOZ presents in poetic form the antinomian concept of separation from the natural order. This is clear throughout the various grimoires such as NOX UMBRA, BOOK OF CAIN, YATUK DINOIH, GOETIA (Luciferian Edition), and The TOAD RITE. Azothoz is actually a strong foundation from which these works arose. As written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. As some may have studied, Aleister Crowley[1] has placed significant focus on the Spiral Force, the traveling point of magickal energy. The same may be stated in the Antinomian practice of Left Hand Path Magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the Luciferian Realms (Light).

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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!

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The Dark Powers

I felt (once again) the need to submit this article based on the fact that there is little known about this aspect of The Craft. I have recieved many questions about this subject and will try to cover as much of it as possible in this article.

The dark powers I refer to are the dark aspects of the Goddess and God. These powers come from the Crone and Lord of Shadows; the Hag and the Hunter. These are the two dark forms of the Lady and Lord. These powers are not only about the negative in our lives, but also very potent with the negative aspects in the universe. It is possible, in time, to turn these negatives to positives and apply them to your spellcraft. By accepting that the dark powers are in balance with the light powers, you are able to utilize the wholeness of the power. Shadow and light must be equal in our lives. Energy can be drawn to either light or dark, so when we die, the energy we have drawn will provide the soul's passage.

Dark powers are not something we should fear. When you are able to utilize the dark powers in balance with the light, you are able to take control of the power in whole. The unity you make with light and dark offers wholeness and peace, which may then be transferred to external energies and spells. Dark moons, however, are not very productive in spells and rituals. These signify a time not to call on the Lady and Lord, but to have quiet time or sleep and dreamtime.

Using dark power in meditation and spellcraft is very useful. You can call upon this power and use it's strong negativity for good, not for an increase of anger or rage. Casting a circle for a dark aspected spell or meditation is done deosil (N-W-S-E) or counter-clockwise. Call the elements and begin your practice. You can also use some of your tools for dark and dark only. Some of these are: a black mirror, gourd rattle, athame (if you can afford to), and cauldron. I use all the same for both light and dark. Some witches have seperate for each power.

Dark power colors are as follows:
Black - absorb/block negativity; remove negativity; focus on Shadowland/Underworld
Gray - Feary paths; neutralizing negativity; veiling
Purple - spiritual development; power, cleansing and intuition; progress
White - protection/truth; peace
Red - Power, energy and strength
Lavender - Sidhe magics, psychic growth and spiritual development
Silver - lunar energy

Dark powers are extremely strong and very useful. I do recommend that one know their own strength and know their Craft before one attempts working with them. Being that they are dark, and negative at that, it is possible to misuse them. Be careful what you do, and blessed be!

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Mysterious Delusions Witchcraft In Salem

Book: Mysterious Delusions Witchcraft In Salem by Walter Rowe

The Salem witchcraft trials are events that most Americans have heard of, but about which they actually know very little. For example, some people believe that witches were burnt in Salem. Actually, the prescribed punishment for witchcraft under English law was hanging. Another commonly held belief is that the witchcraft hysteria started when a group of young girls in Salem, under the tutelage of Tituba, an African slave, used magical spells to try to find out the occupations of the men that they would marry. This cluster of beliefs now has the status of an academic urban legend. The notion that a group of girls was using magic to find out about their future husbands stems from a careless reading of a remark of Rev. John Hale, who wrote that one of the young accusers had confided to him her own use of magic in this way. (by Walter F. Rowe, Ph.D. Professor, Department of Forensic Sciences The George Washington University Washington, DC)

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Getting Started In Traditional Witchcraft Now

If you are interested in becoming a Traditional Crafter, a Traditional Witch, here is where to start. With all the misinformation drifting around about this topic it is best to start with some basic essentials. When I was first starting out I wanted to get into the “fun stuff” you know, when do you get to work with tools? And rituals? Spells? Those are all interesting aspects of the Craft but you really must learn some central skills and techniques that will be useful in all those activities later on. Fortunately it is easier than you may think.

Let me share some of my own experience. I can vividly remember visiting an old family friend in the woods to the north of where I lived, it was a small home he owned and built himself. For as long as I can remember he had been a Crafter and I was always interested in what he practiced. I would always knock three times and then he would answer, the smell of aromatic dried herbs hit you as you walked into his small cottage. The first time I visited him I was not sure what to expect, would he teach me a spell, or some sort of ceremony?

I could not have been more mistaken. When I got there he took me out the back door that opened directly into the forest. We walked deep into the woods where the ancient trees grew. Finally he stopped and told me to sit on an old stump. He told me to sit perfectly still, to close my eyes and calm my mind. After a while I became very aware of my surroundings and sensitive to nature itself. I could feel the sway of the trees and the breeze that moved them; I could hear the flutter of even the tiniest of winged insects, smell the amber colored leaves as they fell from the trees, and even tastes the lingering moistness left over from summer rains. It was peaceful and wonderful, nothing had even felt this real to me.

He explained afterward that the lesson he was trying to teach me was to “Go Within,” to focus the mind, it is what some might call meditation. Being in the forest is a great place to Go Within, and to grow closer to nature. These are the first two steps a new seeker should take: Go Within, and become closer to nature.

You can Go Within in your home, outside, or anyplace. The idea is to focus, to turn off all the distractive thoughts that race through the mind every second of our lives. This “mental noise” prevents us from seeing clearly; but if we can focus on just one thing we can tune out all the other distractions. This is a vital ability in the Traditional Craft, and is a basic skill used in Traditional Magic. Our modern society has become dominated by industrialization and commercialization; too non-thinking, hectic, and automatic. nature is often an afterthought, but getting close to nature is exactly what a new seeker needs to do.

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Salem Possessed The Social Origins Of Witchcraft

Book: Salem Possessed The Social Origins Of Witchcraft by Paul Boyer

This is a wonderful book. Boyer and Neissenbaum take you to society and the time right before the witch trials took place. They give you all the information you need to feel what life was like there and to understand the underlying tensions and disputes, jealousies and arrogance. Things were changing. Some people wanted --and benefited from the changes-- others didn't want, and were antagonistic to, the changes. The ideal of the community was being tested by economic opportunity, which was fostering economic greed. An increasing stratified society was coming into being. Meanwhile, there was no mechanism available for petty disputes to be resolved via the courts or other public venues -- this is just a short list of the variety of problems that sat unresolved and which eventually broke loose in the hysteria of a witch hunting. This is an amazingly complex and fascinating story--the research and scholarship here is extraordinary. If you want to know what lead up to the witch trials this is the book you want to read.

Provides an admirable illustration of the general rule that, in Old and New England alike, much of the best sociological history of the Twentieth Century has only been made possible by the antiquarian and genealogical interests of the nineteenth...This sensitive, intelligent, and well-written book will certainly revive interest in the terrible happenings at Salem.
--Keith Thomas (New York Review of Books )

The authors' whole approach to the Salem disaster is canny, rewarding, and sure to fascinate readers interested in that aberrant affair. (The Atlantic )

This is an 'inner history' of Salem Village that aims to raise the events of 1692 from melodrama to tragedy...It is a large achievement. This book is progressive history at its best, with brilliant insights, well-organized evidence, maps, and footnotes at the bottom of the page.
--Cedric B. Cowing (American Historical Review )

This short book is a solid contribution to the understanding of the 1692 witch trials. The authors use impressively rich demographic detail to support the thesis that the witch trials are best explained as symptoms of typical social tensions in provincial towns at the time. According to Boyer and Nissenbaum, Salem villagers played roles determined by economic, geographic, and status interests.
--Richard Ekman (Canadian Historical Review )

An important, imaginative book that brings new insights to the study of the 1692 witchcraft outbreak in Massachusetts. Building on Charles Upham's Salem Witchcraft (1867), Boyer and Nissenbaum explore decades of community tension and conflict in order to explain why Salem was the focus of this episode. The authors reveal a complex set of relationships between persons allied with the growing mercantile interests of Salem Town and those linked to the subsistence-based economy of outlying Salem Village.
--Carol Karlsen (Journal of Women in Culture and Society )

A provocative book. Drawing upon an impressive range of unpublished local sources, Paul Boyer and Stephen Nissenbaum provide a challenging new Interpretation of the outbreak of witchcraft in Salem Village. They argue that previous historians erroneously divorced the tragic events of 1692 from the long-term development of the village and therefore failed to realize that the witch trials were simply one particularly violent chapter in a series of local controversies dating back to the 1660s. In their reconstruction of the socio-economic conditions that contributed to the intense factionalism in Salem Village, Boyer and Nissenbaum have made a major contribution to the social history of colonial New England...[They] have provided us with a first-rate discussion of factionalism in a seventeenth-century New England community. Their handling of economic, familial, and spatial relationships within Salem Village is both sophisticated and imaginative.
--T. H. Breen (William and Mary Quarterly )

An illuminating and imaginative interpretation... of the social and moral state of Salem village in 1692. A sensitive, intelligent, and well-written book. (New York Review of Books )

A large achievement. This book is progressive history at its very best, with brilliant insights. (American historical Review )

Salem Possessed is a provocative book. Drawing upon an impressive range of unpublished local sources, Paul Boyer and Stephen Nissenbaum provide a challenging new interpretation of the outbreak of witchcraft in Salem Village... A major contribution to the social history of colonial New England... Sophisticated and imaginative. (William and Many Quarterly )

Buy Paul Boyer's book: Salem Possessed The Social Origins Of Witchcraft

Free eBooks (Can Be Downloaded):

Michael Bailey - Historical Dictionary Of Witchcraft
Howard Williams - The Superstitions Of Witchcraft
Reginald Scot - The Discoverie Of Witchcraft
Michael Harrison - The Roots Of Witchcraft
Anonymous - Basic Technologies Of Witchcraft

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

What Is The Magic Ritual In Witchcraft

In nearly all witchcraft traditions, the ritual is a type of ceremony or practise that is designed to invoke a magical God or Godess. The ritual itself, creates a link between the physical and spiritual worlds, calling on and harnessing the power of natural and spiritual energies.

Therefore, in our magical work, the ritual is used as a way of connecting with the spiritual world - to celebrate, ask for guidance, make requests or to simply give thanks.

It is important to keep in mind, that the ritual always follows a recognised sequence of steps each time (hence the term 'ritualistic'). It is vital that in parallel with following the steps of the ritual, you make a real conscious effort to engage your mind, body and soul; without which, you will simply be 'going through the motions' of ritual and not truly 'connecting'. This 'engagement' comes quite quickly, with a little practise and confidence. You'll be surprised how soon you can feel yourself connecting to the elements of nature and spirit entities.

In natural magic, the ritual is most often used to celebrate one of the main eight festivals (or sabbat's) of the year; such as 'Mabon' celebrating the second harvest, or 'Yule' celebrating the winter solstice. The main festival on the witchcraft calendar is Samhain (pronounced Sel-wain), which takes place at Halloween (31st October) and is generally known as the witches new year.

The magic ritual is not always linked to one of the main sabbats. Rituals are also done at other key times outside of the main festivals, particularly during a full moon, where the strong lunar energy is harnessed to conduct the full moon ritual.

During such rituals, the main purposes is to focus your intent and energy on your objective. Therefore, for any ritual, you must clearly and precisely state the objective, whether working alone or within a group. Within a group ritual, everyone must be equally clear and agree to the purpose of the ritual. It is worth mentioning at this point, that at first, many people can feel self conscious or embarrassed, particularly when working in a group setting. Don't worry about this - it is quite normal - just persevere with it and in no time at all, you will feel much more confident and at ease working rituals and begin to reap the rewards of natural magic.

In natural magic, rituals are often designed to make you think about what it is in your life that is holding you back as a person - it could be a job, another person, or simply having a lack of confidence in yourself. By releasing these issues that are holding you back through the ritual, you are creating space for newer and more positive aspects to come into your life. But it is well worth remembering, that what you release through this process may not just disappear overnight; very often a situation that is dis-empowering us, is just an indicator of a situation that has a root cause further back in our life.

Rituals are used to create a time and space where you can switch off from the everyday and become connected to the bigger universal picture. Once connected to theses energies, you are then able to develop a greater understanding of them. They also help you to develop a greater understanding of yourself and to bring change not only in a physical way. i.e. more money - better job etc., but perhaps more importantly, to bring change to your spiritual/inner self.

Natural Magic as a modern approach to witchcraft teaches our students how to access and harness these incredible natural energies that our ancestors did and teaches them, through practical easy lessons - how they too can harness these energies - empowering them to experience a completely new, enlightening and liberating dimension to their life and how they want to live it. Natural Magic has enabled them to tap into and release the previously dormant but incredible magic spirit that resides in all of us.

Could Natural Magic be what you've been looking for?

My name is Andrew Vaughan and I was introduced to Natural Magic by my wife nearly 10 years ago. My wife is one of the founder members of the Natural Magic group who practise in and around Sussex in the UK.

Her experience with Pagan, wicca and Natural Magic goes back nearly 25 years and with the help of other founder members, the group have produced a comprehensive course which teaches the Natural Magic approach.

Books You Might Enjoy:

Paul Huson - Mastering Witchcraft
Eliphas Levi - The Magic Ritual Of The Sanctum Regnum
Michael Harrison - The Roots Of Witchcraft

Welsh Fairy Tales And Other Stories

Book: Welsh Fairy Tales And Other Stories by Peter Henry Emerson

In olden times fairies were sent to oppose the evil-doings of witches, and to destroy their power. About three hundred years ago a band of fairies, sixty in number, with their queen, called Queen of the Dell, came to Mona to oppose the evil works of a celebrated witch. The fairies settled by a spring, in a valley. After having blessed the spring, or "well", as they called it, they built a bower just above the spring for the queen, placing a throne therein. Near by they built a large bower for themselves to live in.

Download Peter Henry Emerson's eBook: Welsh Fairy Tales And Other Stories

Free eBooks (Can Be Downloaded):

Dion Fortune - Esoteric Orders And Their Work
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Peter Henry Emerson - Welsh Fairy Tales And Other Stories

Salem Witchcraft Trial

The Salem witchcraft troubles all began in New England in the winter of 1692, a year of political uncertainty throughout the Massachusetts Bay Colony.

In the kitchen of the Salem parsonage, a West Indian slave named Tituba amused the minister's 9 year old daughter, Elizabeth Parris and her 11 year old cousin, Abigail, with Witchcraft, tricksand spells and tales of the occult. Sometimes Tituba told fortunes by studying patterns of egg whites in a glass, a pastime that to the 17th century Puritan was devilry, but one that captivated the adolescent neighbour girls who visited Tituba's kitchen.

As winter wore on, the girls began to behave bizarrely. When the village doctor called and could find nothing physically wrong with the girls, he concluded that the evil hand is on them.

Mr. Parris begged the afflicted girls to name the witches, and so Elizabeth blurted out the name of Tituba and other names such as Sarah Good, a despised pipe-smoking beggar, and Sarah Osborne, who had scandalized the village by living openly with a man before marriage. At a hearing in early March the Salem Witchcraft Trial began. Tituba confessed that she was indeed a witch. She also claimed that she was one of many witches in the village and that a tall man from Boston had shown her a book listing all the witches in the colony.

With that, the Salem Witchcraft trial began.

In seven months time, seven men and thirteen women were executed for practicing Witchcraft, many on the basis of the testimony of ghosts and specters. Those who would not confess were killed and Tituba was spared and sold by the Parrises.

When the frenzied accusations reached the apex of colonial society, public opinion turned. Within 18 months, Governor William Phips had pardoned all suspected witches who had not been executed, even the executed were exonerated, though the name Salem endures as a symbol of societal madness.



Books You Might Enjoy:

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