Witch Crafting: A Spiritual Guide to Making Magic

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Boyer, Paul and Stephen Nissenbaum, eds. The Salem Witchcraft Papers: Verbatim Transcripts of the Legal Documents of the Salem Witchcraft Outbreak of 1692, Volumes I and II. New York: Da Capo Press, 1977. [ ISBNmissing] Tan, Michael L. (2008). Revisiting Usog, Pasma, Kulam. University of the Philippines Press. ISBN 978-9715425704. Archived from the original on 26 January 2021 . Retrieved 17 September 2020. Ginzburg, Carlo; Translated by Raymond Rosenthal (2004) [Originally published in Italy as Storia Notturna (1989 Giulio Einaudi)]. Ecstasies: Deciphering the Witches' Sabbath. University of Chicago Press. ISBN 978-0226296937. Riddle, John M. (1997). Eve's Herbs: A History of Contraception and Abortion in the West. Cambridge, Mass.: Harvard University Press. pp.110–119. ISBN 0674270266.

The concept of witchcraft and the belief in its existence have persisted throughout recorded history. According to the United Nations Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions there is "difficulty of defining ‘witches’ and ‘witchcraft’ across cultures—terms that, quite apart from their connotations in popular culture, may include an array of traditional or faith healing practices and are not easily defined". [16] Janzen, John M.; MacGaffey, Wyatt (1974). "An Anthology of Kongo Religion: Primary Texts from Lower Zaïre". University of Kansas Publications in Anthropology. Lawrence (5). Early witches were people who practiced witchcraft, using magic spells and calling upon spirits for help or to bring about change. Most witches were thought to be pagans doing the Devil’s work. Many, however, were simply natural healers or so-called “wise women” whose choice of profession was misunderstood. The Classical Latin word veneficium meant both poisoning and causing harm by magic (such as magic potions), although ancient people would not have distinguished between the two. [1] :59-66 In 331 BC, a deadly epidemic hit Rome and at least 170 women were executed for causing it by veneficium. In 184–180 BC, another epidemic hit Italy, and about 5,000 were executed for veneficium. [1] :59-66 If the reports are accurate, writes Hutton, "then the Republican Romans hunted witches on a scale unknown anywhere else in the ancient world". [1] :59-66

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There is much to recommend in this book. It is engagingly written, even when dealing with difficult concepts, and the linking of medieval with modern representations of magic is fascinating, especially because many students are first attracted to studying magic because of modern TV shows or novels. The argument that the portrayal of magical women is influenced by women’s economic position, while not easily provable, provides much food for thought. Readers might also wish to add other parallels between medieval society and these literary depictions of magic: for example, Breuer’s argument that 12th-century versions of Merlin gain power from transcending gender conventions made me think of the rise of clerical celibacy at about the same time and, earlier, the Gregorian Reform’s linking of celibacy with control of the sacred. Bristol, J. C. (2007). Christians, Blasphemers, and Witches: Afro-Mexican Ritual Practice in the Seventeenth Century. Albuquerque: University of New Mexico Press. Home: Oxford English Dictionary". oed.com. Archived from the original on 18 July 2021 . Retrieved 18 July 2021.

Social stigma as an epidemiological determinant for leprosy elimination in Cameroon". Journal of Public Health in Africa. Archived from the original on 31 July 2017 . Retrieved 27 August 2014. Kent, Elizabeth. "Masculinity and Male Witches in Old and New England." History Workshop 60 (2005): 69–92. Geertz, Armin W. (Summer 2011). "Hopi Indian Witchcraft and Healing: On Good, Evil, and Gossip". American Indian Quarterly. 35 (3): 372–393. doi: 10.1353/aiq.2011.a447052. ISSN 0095-182X. OCLC 659388380. PMID 22069814. To the Hopis, witches or evil-hearted persons deliberately try to destroy social harmony by sowing discontent, doubt, and criticism through evil gossip as well as by actively combating medicine men. ... Admitting [he practiced witchcraft] could cost him his life and occult power a b c d Cai, L. (2014). Witchcraft and the Rise of the First Confucian Empire. State University of New York Press. ISBN 978-1438448497.

J uliet Diaz said she was having trouble not listening to my thoughts. “Sorry, I kind of read into your head a little bit,” she told me when, for the third time that August afternoon, she answered one of my (admittedly not unpredictable) questions about her witchcraft seconds before I’d had a chance to ask it. She was drinking a homemade “grounding” tea in her apartment in a converted Victorian home in Jersey City, New Jersey, under a dream catcher and within sight of what appeared to be a human skull. We were surrounded by nearly 400 houseplants, the earthy smell of incense, and, according to Diaz, several of my ancestral spirit guides, who had followed me in. “You actually have a nun,” Diaz informed me. “I don’t know where she comes from, and I’m not going to ask her.” Molina, Javier Aguilar 2006. "The Invention of Child Witches in the Democratic Republic of Congo, Social cleansing, religious commerce and the difficulties of being a parent in an urban culture". London: Save the Children Kanina, Wangui (21 May 2008). "Mob burns to death 11 Kenyan "witches" ". Reuters. Archived from the original on 20 June 2017 . Retrieved 15 September 2016.