The Crooked Path: An Introduction to Traditional Witchcraft

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It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism. [48] Because Europe had a lot of power over individuals living in West Africa, Europeans in positions of power were often accused of taking part in these practices. Though it is not likely that these individuals were actually involved in these practices, they were most likely associated due to Europe's involvement in things like the slave trade, which negatively affected the lives of many individuals in the Atlantic World throughout the fifteenth through seventeenth centuries. [48] Prophetiae Merlini ( The Prophecies of Merlin), a Latin work of Geoffrey of Monmouth in circulation by 1135, [72] [73] perhaps as a libellus or short work, [74] was the first work about the prophet Myrddin in a language other than Welsh. The Prophetiae was widely read — and believed — much as the prophecies of Nostradamus would be centuries later; John Jay Parry and Robert Caldwell note that the Prophetiae Merlini "were taken most seriously, even by the learned and worldly wise, in many nations", and list examples of this credulity as late as 1445. [75] Choosing just five books to recommend from the vast array of published material is an impossible task. Even narrowed down into specific genres makes it no less achievable. There are so many factors to consider, particularly with regard to the level of experience and subjectivity of the reader. After perusing at least a dozen or so possibilities, I was finally able to narrow it down to the number requested, only when I re-considered the brief, which specified books on traditional witchcraft. Had that request been for traditional folklore, witchcraft, sorcery, trance-work, spell-craft etc, then the list would be very different. The five texts I have chosen are firm favourites of mine and amongst some of the most instructive, providing an understanding of what traditional Witchcraft is properly about. They are not easy reads by any means, nor are they generic. They are all chosen to challenge and provoke your beliefs – in some cases, to stretch you beyond them. None of them provide information on rituals, coven-craft, these are books that will shape your perceptions on your craft, from which you will understand then, how to craft your rites. It was only beginning in the 1150s that the Church turned its attention to defining the possible roles of spirits and demons, especially with respect to their sexuality and in connection with the various forms of magic which were then believed to exist. [71] Christian demonologists eventually came to agree that sexual relationships between demons and humans happen, but they disagreed on why and how. [71] A common point of view is that demons induce men and women to the sin of lust, and adultery is often considered as an associated sin. Traditional witchcraft can be seen often to manifest in two (often overlapping) forms; the ritual witchcraft of covens/covines and lineages, and the operative, magical witchcraft of the lone practitioner. ‘ Cecil Williamson’s Book of Witchcraft’ by Steve Patterson guides the reader through the magical technologies and spirit working of the ‘wayside witches’ as espoused by Cecil Williamson; who presented a very different vision of the Craft to that which would become mainstream.

Selecting five books for someone to start with when pursuing a path in Traditional Witchcraft is a tough thing to do as there are a number of introductory texts along with a plethora of academic and anthropological sources to visit. However, with that said, the following five books are sure to get someone off to a fantastic start. My final choice is a charming little book, ‘ The Secret Commonwealth of Elves, Fauns and Fairies’ by Robert Kirk. Published originally in 17th century Scotland, this remarkable study reveals the vibrant realms of the ‘other’ that spill over into our own, creating havoc and mischief. Laced with folklore and popular superstition, the author, a Scottish minister ‘roamed the highlands of Scotland for stories of wraiths, elves and ‘other agents of the spirit world.’ His enchanting account preserves for us the nature of belief and how witchcraft traditions were absorbed into common folk practises. Nigel Pearson Another notable tradition is Traditional Witchcraft, which stands apart from mainstream Wicca and emphasizes older, more "traditional" roots. This category includes Cochrane's Craft, founded by Robert Cochrane as a counterpoint to Gardnerian Wicca, and the Sabbatic Craft, as defined by Andrew Chumbley, which draws on a patchwork of ancient symbols and practices while emphasizing the imagery of the "Witches' Sabbath." Many people tend to forget that Doreen Valiente was not only Gerald Gardner’s priestess, but was also an initiate of several Old Craft Traditions as well. Whilst “ Witchcraft for Tomorrow” might ostensibly appear to be about Wicca, it contains a lot of lore and descriptions of magical practices derived from those other traditions that she knew and practised. Modern Crafters could benefit greatly from reading between the lines in this one! Lee MorganContemporary Italian witchcraft is not monolithic, [131] as individual practitioners may draw from various sources, adapt rituals to modern contexts, and blend traditional practices with modern influences. [132] While some Streghe focus on healing, protection, and divination, others emphasize honoring ancestors and connecting with local spirits. The resurgence of Italian witchcraft reflects a broader global trend of seeking spiritual authenticity, cultural preservation, and a deeper connection to the mystical aspects of life. [133] Romania and the Roma [ edit ]

a b Willis, Deborah (2018). Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England. Cornell University Press. pp.27–28. Let nobody presume to kill a foreign serving maid or female slave as a witch, for it is not possible, nor ought to be believed by Christian minds. [58] Hexentum [ de] is the German term for witchcraft. These practitioners engage in folk magic, spellwork, and other witchcraft practices. Sorcellerie [ fr] refers to witchcraft practices in France, [136] often rooted in traditional folk magic, spellcasting, and working with natural elements. Wróżbiarstwo [ pl] is the Polish term for divination and witchcraft. It involves practices like fortune-telling, spellcasting, and working with herbs and charms. Brujería [ es] refers to witchcraft in Spain. Modern practitioners engage in spellwork, ritual magic, and working with herbs and crystals. Noita refers to Finnish folk magic, which involves practices such as healing, protection, and divination. It draws from local traditions and folklore. Various forms of folk magic and witchcraft practices are present in Eastern European countries, often involving rituals, spells, and working with charms and herbs. [137] [138]This amazing book proves, to my satisfaction, that Isobel Gowdie wasn’t just a crazy woman lying to her judges and interrogators for attention. It proves that she was part of a witch-cult, and reveals how pre-modern witchcraft existed, how it operated, right in the heart of rural society. It has the power to terrify us, and it should, because the depths of what Isobel experienced are still alive and operating secretly right now. Oxford English Dictionary, the Compact Edition. Oxford, England: Oxford University Press. 1971. p.2955. One pivotal text that shaped the witch-hunts was the Malleus Maleficarum, a 1486 treatise that provided a framework for identifying, prosecuting, and punishing witches. The burgeoning influence of the Catholic Church [ citation needed] led to a wave of witch trials across Europe. Usually, accusations of witchcraft were made by neighbours and followed from social tensions. Accusations often targeted marginalized individuals, including women, the elderly, and those who did not conform to societal norms. Women made accusations as often as men. The common people believed that magical healers (called ' cunning folk' or 'wise people') could undo bewitchment. These magical healers were sometimes denounced as harmful witches, but seem to have made up a minority of the accused. The witch-craze reached its peak between the 16th and 17th centuries, resulting in the execution of tens of thousands of people. This dark period of history reflects the confluence of superstition, fear, and authority, as well as the societal tendency to find scapegoats for complex problems.

The Visions of Isobel Gowdie, however, is the single book that I would keep if my whole library had to vanish tomorrow night. It is, in essence, a doctoral degree between two covers in the study of “dark shamanism”- shamanic-type cultural operations and spiritual experience that deal with death and the realities beyond this life- and how that very universal aspect of primal human spirituality was operating in 17th century Scotland. The use of hallucinogens in European witchcraft is a topic explored by modern researchers and historical records. Anthropologists such as Edward B. Taylor and pharmacologists like Louis Lewin have argued for the presence of plants like belladonna and mandrake in witchcraft practices, containing hallucinogenic alkaloids. Johannes Hartlieb (1410-1468) wrote a compendium on herbs in ca. 1440, and in 1456 the puch aller verpoten kunst, ungelaubens und der zaubrey (book on all forbidden arts, superstition and sorcery) on the artes magicae, containing the oldest known description of witches' flying ointment. Medieval accounts from writers including Joseph Glanvill and Johannes Nider describe the use of hallucinogenic concoctions, often referred to as ointments or brews, applied to sensitive areas of the body or objects like brooms for inducing altered states of consciousness. These substances were believed to grant witches special abilities to commune with spirits, transform into animals, and participate in supernatural gatherings, forming a complex aspect of the European witchcraft tradition. [153] [154] Arguments in favor [ edit ] I remain very fond of Marian Green’s classic ‘ A Witch Alone’ which encourages a deeply personal exploration of the old magical arts of the working witch alongside a relationship with the lore of one’s own landscape.Anne Lawrence-Mathers writes that at that time "... views on demons and spirits were still relatively flexible. There was still a possibility that the daemons of classical tradition were different from the demons of the Bible." [71] Accounts of sexual relations with demons in literature continues with The Life of Saint Bernard by Geoffrey of Auxerre ( c. 1160) and the Life and Miracles of St. William of Norwich by Thomas of Monmouth ( c. 1173). The theme of sexual relations with demons became a matter of increasing interest for late 12th-century writers. [71] Singh, Manvir (2021-02-02). "Magic, Explanations, and Evil: The Origins and Design of Witches and Sorcerers". Current Anthropology. 62 (1): 2–29. doi: 10.1086/713111. ISSN 0011-3204. S2CID 232214522. Archived from the original on 2021-07-18 . Retrieved 2021-04-28. In the 16th century, Italy had a high portion of witchcraft trials involving love magic. [105] The country had a large number of unmarried people due to men marrying later in their lives during this time. [105] This left many women on a desperate quest for marriage leaving them vulnerable to the accusation of witchcraft whether they took part in it or not. [105] Trial records from the Inquisition and secular courts discovered a link between prostitutes and supernatural practices. Professional prostitutes were considered experts in love and therefore knew how to make love potions and cast love related spells. [104] Up until 1630, the majority of women accused of witchcraft were prostitutes. [103] A courtesan was questioned about her use of magic due to her relationship with men of power in Italy and her wealth. [106] The majority of women accused were also considered "outsiders" because they were poor, had different religious practices, spoke a different language, or simply from a different city/town/region. [107] Cassandra from Ferrara, Italy, was still considered a foreigner because not native to Rome where she was residing. She was also not seen as a model citizen because her husband was in Venice. [108]