The Encyclopedia of Modern Witchcraft and Neo-Paganism [2 ed.] 9780757590788

Table of contents :
The Encyclopedia
Table of Contents
Preface
Acknowledgments
About the Author
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
V
W
X
Y
Appendix
Contributors
Bibliography

Citation preview

THE

ENCYCLOPEDIA

OF

Pp MOSKe NEO-PAGANISM Cite

PM

sae

cel)

hG

fan

Slee

eM

2.0=)1)

eo)Anhela

The

Encyclopedia

of Modern and

Witchcraft

Neo-Paganism Second Edition

Edited

by ShelleyTSivia

Rabinovitch

UniversityofOttawa

Cover

image

©

Inc.

Shutterstock,

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company

www.kendallhunt.com Send all inquiries to: 4050

Westmark Drive Dubuque, 1A 52004-1840

Copyright ISBN

to

2002, 2011 by Shelley TSivia

Rabinovitch

978-0-7575-9078-8 Hunt

rights to reproduce this work, works from this work, to publicly distribute this work, prepare derivative publicly perform this work and to publicly displaythis work.

Kendall to

©

Publishing Companyhas the

All rights reserved.

No part

of this

exclusive

may be

‘without

reproduced, in system, form or by any electronic, mechanical, photocopying, recording, or otherwise, the prior written permission of the copyright owner.

Printed

in the United

stored

in

means,

a

10987654321

retrieval

or

States

publication

transmitted,

of America

any

Contents

Preface

Acknowledgments About the

Author

vii

ix

Encyclopedia

Appendix

315

Contributors

323

Bibliography

329

Preface I

met

my

first

neo-Pagans

while

1971

in

my

family lived

in the

United

when I discovered I had a Wiccan and a neo-Satanist in my high school creative of what to make of either of them writing class. I was unsure at thetime... but I watched themintently. To say that modern neo-Pagan belief has exploded is to truly undervalue the phenomenon.Pagans are still misunderstood decades after magazines started to do features on their religion as something other than just a sidethe hippie generation; a fad that would blow over “shortly.” linefor

States,

Who are

these

Witches

and

Wiccans,

Goddess

worshipers Druids, they ever-growing community that chooses to consult history for concepts of divinity. Neo-Pagans are highly educated, nature-loving, compassionate people who look to preand

Radical

neo-Pagans? Faeries, Heathens

and

are

an

Christian forms of the divine as their focus for worship and adoration. They turn their souls to the gods and goddesses of our past in order to move our world into the future. This is thefirst encyclopedia to havebeen primarily written by neo-Pagan their voices will practitioners themselves, and it is my passionate hopethat come are out clearly through the text itself. Some of the entries “chatty”in tone and spirit, while others a touch toward the gossipy. might even tend Because

all this

in these

stylistics

This

is also

and

more

so

the first

captures

the

sensibilities

encyclopedic

of real

of the volume

to

Paganism,I opted to leave community itself can be heard. have many of the practitioners

elders in Wicca such as Lois Bourne and late widow, Jean; leaders in Celtic reconstruction John Score’s like John and Caitlin Matthews and Prudence Jones; and wise Pagans such as Marian Green. From North America, voices such as Starhawk speak out in these pages, as does Kerr Cuhulain, Canada’s “Paganpoliceman.” This encyclopedia essentially ignores “witchcraft,”which occurred before on theSalem witch trials or the approximately 1900so there are no entries Inquisition and its horrors except where they play a role in current neo-Pagan I have to address the modern world all tried in mythology. Rather, neo-Pagan themselves

its

myriad

write

forms:

thedifferent the of the

their

thefeel

rituals

traditions, world. From Adepts

diversity

biographical entries:

own

sacred

and

and to

Z

a

look

rites, at

beliefs

how

Budapest, chis

of this multifaceted

movement

and

practices, the diversity of neo-Paganism is evolving around volume gives a thorough overview called neo-Paganism.

vi

PREFACE

This

book

looks beyond the borders of the United States or the United Kingdom in the scope of this attempt, with contributors discussing neoPaganism in the former Soviet Union since its collapse, Australia and the challenges of adapting Northern Hemisphere religion to the land “Down

Under,” the

Asatru

This

first

is the

Heathenry,

and

in volume

note:

interchangeably, and this volume

to

take

such

a

in

Canada,

and

global perspective

much on

more.

Paganism,

Druidry.

‘One technical

out

Iceland, neo-Paganism

as

I

Most

have

neo-PagansI have met use neo-Pagan and Pagan opted to follow their pattern of usage through-

well.

STR,

July 2011

Acknowledgments This

book

is dedicated first

Rabinovitch,

my late mother Beatrice

who

where my roots lie, and to my sister Carolyn van Heerden, my best friend and reality-check. To Drs. Sian Lee Reid and Dana Kramer Rolls, who composed huge numbers of entries until their fingers nearly fell off, then came back for more: Thank you doesn’t come close, but it’s all I have, Thank you. To Ian Clysdale and Erin Kenny, who midwifed the last hours of this book: hugs, roses, and was

my

always surprised

eternal

of my

I remember

gratitude.

To the

Ottawa,

that

to

Department

for the

Religion

and

use

of

of

Classics

and

their

equipment the Canadian Centre

Religious in

Studies

the Research

for Research

on

at

the

Centre Women

University of for the Study and Religion,

thanks.

heartfelt ‘Mysincere

thanks of Doreen go to John Belham-Payne as inheritor Valiente’s writings, for his permission to reprint some of her ritual poetry in this volume. And to Doreen Valiente, who taught me what being a Witch is really about—winds and tides and time, trees and grass and flowers, and apple pie and tea from a dribbling teapot. You are dearly missed, my friend. the To all my informants and writers from around world, Pagan and non-

Pagan,

my

gratefulthanks.

Merry

meet

and

merry

part and merry

Shelley TSivia

meet

again.

Rabinovitch

vii

About the Author earned Shelley TSivia Rabinovitch University of Ottawa, and specializesin

her Ph.D

in

Religious

Studies

at

the

cultural anthropology, women’s studies, and ritual studies. Her M.A. was a cross-Canada survey of self-identified Wiccans, witches, and other neo-Pagans, and she was fortunate enough to have called Doreen Valiente, often described as the “Grandmother of Modern Wicca”, her friend and mentor. Along with Meredith Macdonald, she is co-author of An Ye Harm None’: MagicalMoralityand Modern Ethics (2004), and teaches “Magic, Witchcraft, and Occult Phenomenon” to approximately one thousand with

her

university students two ‘overlyfamiliar’

per year. Shelives

in Ottawa,

Ontario

(Canada)

cats.

ix

The Encyclopedia of Modern Witchcraft and Neo-Paganism

‘ADAMS,FREDERICK

maypole. Adler cites spiritual moments,

See Feraferia,

this

of her defining herself drawn to

one

as

found

and

rituals. In seventh

ADEPT In

craft.

By extension,

terminology

individual

who

adept

adeptis

Greece, and

means

person who the special-

a

his craft. In

or

of

be

to

knowledgeableof—one’s an

of her

master

a

ized in

at—and

be skilled

to

is

everyday language,

adeptis an highly proficient

esotericism,

considered body of occult is

an

particular knowledge and, certain occult especially, practices. Among neowho, by virtue Pagans, an adept is someone of her or his accomplishments and study, has mastered a particular magical system. It should be noted that someone can be adeprat one snch a

system

but

novice in other

a

(JRL)

systems.

them

for future

In

age, she felt go

to

drawn

with

Mass

to

the

her best

friend, who

herself Catholic, in order to immerse music, incense, and rituals of the church. When taken

out

she

was

early

on

of her teacher’s eval

years old,

ten

May 1

sister.

to

They

May Day carols, and

started armfuls

singing

and

the

of flowers

threw them around Day carols.

Then

back

to

would was

such

ers

in

the

She

describes

was

flowers. They took New York City and the May around the

singing

the class danced

her:

Lynn White. a

problem

the

reaction

found

a

to new

and

writings as understanding of everything in the

traditions present in perspective

planet

and

Shestarted

understood had

never

essays that

two

her before.

profoundly

of Our Religious Crisis” by Arnold Toynbee and Roots of Our Ecologic Crisis” by These essays explain that there was Roots

the command

multiply since

allowing The

and Carson.

these

she

as

writ-

nature

as

“The

with

earth,”

earth.

they

the

to

energized by

Eisley, Dubos,

universe she read

Environmental

medi-

the school,

the

in

affected

had learned rose

well

as

of interconnectedness universe. She finally felt she

nature,

sun

drawn

herself

the

house

the

her

and

religious,

fruitful

class

found

Thoreau,

as

“The Historic a

herself

ancient

use.

ecology movement

the country

as

picking

her

early

an

and

spiritual

a

found

Adler

1970,

Soon after, into

she

studied

her class

and inner powerful images of confidence strength defined by the goddesses Artemis and Athena. They became herideals. By age fourthe social impracticaliteen, she had realized ties of worshiping Greek gods and quietly filed

place ADLER,MARGOT (1946- ) Margot Adler was born in 1946 Jewish/Marxist/atheist home. From

grade,

in Genesis

and have dominion

it puts

free

human

license

essays also talked and their notions

everything.

for

Pagan was

this

older

thought

to

over

that thedivine sacred

an

to

“be

beings above destroy the

about older

She

gave a more a reluctance

looking

to

sense

of

the

destroy the earth. ecological religion. 3

a

4

ADVENTURE WICCA AND CAMPSIGHT ‘As she traveled

found

attracted

was ‘were

an

were

“either-or”

dichotomies

are

the

In a

and

the

nor

but rather

felt chat

in

Unitarian

chosen

to

while

congregation

ing as a Wiccan her the balance

more

Adler

Shealso

the

lectures

widely

gives the

of

on

Paganism

and

earth

traditions. She has been a Priestess of Wiccafor more than twenty-fiveyears. (EK)

(See also Wicca; Covenant

of Unitarian

years was founded

by

‘CampsightCoven, based ‘Campsightwas the first

mystery. author

given circle. The Adventure

practic-

Drawing Down the ‘Moon, the classic study of Goddess spirituality and contemporary Paganism, and Heretics Heart: Journey ThroughSpirit and Revolution. She is a Public Radio; correspondent for National her reports air on NPR’s award-winning All ThingsConsidered, Morning Edition, and Weekend Edition. She hosts Justice Talking, a new radio show on the subject of the U.S. Constitution, whichis produced by the Annenberg Center for Public Policy of the University of Pennsylvania. is

a

Adventure

While

had

out of

started

with

southern

the

Arizona.

declare itself

to

coven

and

O'Gaea

an

group. religion of Wicca provides its is a distinctive Adventure inter-

the

the Adventure tradition doesnot What govern the detailsof ritual. coven is very like happensin one conventional what happensin another of the same tradition. pretation

and

emphasis; yet

But what

goes be different in

on a

in

Adventure

one

number

theon

is

community, how guardians are confronted. the

Adventure ality. Look at adventure vidual

members ensures

resources

may

relates

This

that

about merry have diverse

is

to

panthe

so

because individuListen

to

bands:

The indibackgrounds, for

will any group and powers.

and powers

dif-

done, and how

tradition relies upon life: Diversity rules!

stories

what

what

called,

group magic is

can

from

covens

honored, how the

wider

coven

of ways

{goes on in another. Adventure fer in how a elrele is cast and

range of resources ‘Adventure Wicca

Pagans.)

Ashleen

Wicca

tradition

thealogy, there

this

Universalist

beyond.

of Wieca’s youngcoven status in 1991

Canjondancer O'Gaea, who

Priestess. She finds this she needs. She feels that

juice and

as

to

is one

worship

has brought to Unitarian Pagan community Universalism the joy of ceremony, as well as a lot of creative and artistic ability that will leave the denomination with a richer liturgy and a bit

few

not

doctrine, convention, in the woods

camp tradition was

inter-

of Adventure

from

out

Campsight

est.

after

most

set

“establishment”

and make

ease

tradition has

to

‘The Adventure

nonsense.

end, Adler

decree, but

She

longer believed

no

(and recognized) by It challenges strictly

synthesis and innovation. regulated experience and pretations. It is the nature and

found

is defined

Adventure

metaphori-

flexible.

theologically progressed, she

exclusive

for everyone.

more

more

She

traditions

some

tradition

she

as

with

oral

on

word, and hence

cal and

that

based

were

written

that

weren't universal—they

not

‘These

the idea

to

States, she

types of Pagan groups.

different

many

the United

around

COVEN

enjoy

wide

a

directs these the confrontation

principally toward

guardians. Ulysses’voyage home, Gawain’s battle with the Green Knight, Robin Hood’s checks of the sheriff's abuses of power—these are all confrontations with guardians, individual and social. Like water trapped in polar ice of

‘ADVENTURE WICCA AND CAMPSIGHT Wicca

can

be described

as

a

COVEN

relatively new

and modem upon ancient of life and recognizing theforces

religion, drawing affirmations of

nature

as

sacred.

Adventure

is

an

archetypal

relationship to life, and a mode interpreting experience. Campsight Coven tradition of Wicca. developed the Adventure attitude,

a

of has

caps, these energies can blocked by our fears and reclaimed

when

we

be unavailable

to

us,

prejudices. The energy confront these guardians

fuels personal and cultural

transformations.

5

AFTERLIFE

coven’s

Every Adventure

works

chosen

and

idioms—scholarship?

healing? minstrelsy? public service? camping?—areunique. Adventure ‘covens are linked through common sources of image,ritual,andmetaphor: Wicca’sAnglo-Celtic Celtic lore and heritage. This includes ancient stories, Arthur's legends and Robin Hood’s— even Frodo’s and Luke Skywalker’s! Adventure’s foundations area brave heart, a hospitable camp (home, heart, and mind), and thecalling to see what's

the

around

next

bend.

charging of the by ceremonially dipping The

athame

Tools of the

(see

wine

carried

is

the

out

of the cup of wine.

point

Art) inco

a

The

specifics of this practice are inspired by Gardnerianism’s third-degree initiation, in which the

of the

insertion

viewed

athame into

the cup

symbolic Great Rite. The charged, and then wine and as

also offered

cakes

are

cakes

are

a

the group.

to

is

(JRL)

(AOG) ALEXANDRIAN TRADITION The Alexandrian

AFTERLIFE, See

similar

Pagan Concepts of the Afterlife.

‘ALE AND CAKES

Most

One of the

identifying

Gardner isthe

characteristics

that

neo-Pagan movement basic

dates

structure

of

back

the

Gerald

ritual:

the elrele.

Casting

2.

Calling che

3.

Invoking the deities. Raising and using the energy. A small symbolic feast of cakes

5.

of the to

1.

4.

ral

the deities

Dismissing Closing down

7.

consumption is often

a

of

some

prelude to

the

the

ritual dramas

and quarters.

and

consecration

of food and drink, informal socializing that

into

tradition

drawing inspiration

swine

or

the

Eucharist.

the other, it seems from the bread and

The expression

cakes and ale appears

to

be

an

Gardnerian

training

English Gardnerian

incense her

and

offering

image”to

the

in the past when tices they “had

and

saw

no

wine

and

allusion

“cakes

to

inform

buming bearing

“Queen of Heaven,”because

they had followed those pracplenty of food, and prospered,

evil.”

to

che

name

of

a

of Alex

creation

time,

Maxine

Sanders.

have

been

initiated

to

of

thefirst

to

degree with

witch. Contrary

Alexandrian

Alex Sanders's

is

first name,

similiar

Although the Alexandrian

but rather

what

eclectic.

more

him

in

in

Clothing

ritual and

American

Alexandrian

covens,

himself

robes

hotbed

a

during

rather

than

be

in

both

traditions,

the of

some-

nudity

and ritual

many show

skyclad (see

Ornamentation). Mary Nesnick,

initiate

not

Wicca,

style tends to Similarly, ritual

Alexandrian

optional photos of Sanders

is

to

Gardnerian

to

Wiccan

refer

to

an

popular

to

said

city of Alexandria, once intellectual and occult activity.

cakes and

Jeremiah 44, where the Jewish women Jeremiah that they will go back to

sev-

Wicca by his aging has grandmother in 1933, bur documentation since emerged showing that Sanders received

family

a

Egyptian

of

is the

Wicca

claimed

(see Ground and Centet); wine

are

that deal with the theme

Alex Sanders

belief,

be

very forWestern ceremonial female-male polar-

‘Sanders and his wife atthe

usually follows the gathering. On the one hand, ic allows participants to ground their energy to

rituals

Holly Kingand the Oak Kingand

Alexandrian and

sort

on

few minor

a

dying/resurrected god.

the circle.

five,

number

Step

with

is very

heavily indebted to tmagle. The sexuality of that ity, often symbolized by the Goddess and the ritual God, is emphasized. The Alexandrian division of the year deals mostly with the year becween

quarters.

wine.

6.

Alexandrian

mal and

(CAKESANDWINE)

tradition

that of Gardnerians

to

changes.

Wiccan

the Gardnerian

synthesized

the

an

and two

6

ALTAR

systems

into

“new”tradition

a

that

“Algard.”

the

‘Asarule, Alexandrian upon training and ceremonial magic magic, cal Alexandrian

with

Priest.

Enochian has

coven

degrees and

a

They generally

on fall

new

moons,

The Ritual

tools

Kabbalah,

as

The typimagic. hierarchical struc-

a

and High

High Priestess

weekly,

meet

and

moons,

Wicca

or

least

at

festivals

primarily

rituals

and

in

though

strongly emphasis on

(see

Year).

Alexandrian same

focus

covens

place more practices such

and

angelic ture

some

the

uses

Gardnerian these tools

Wicca,

as

cases

used

are

Tools of the Art). As well, the Alexandrian deities and guard-

differently (see of

names

of the quarters

ians

used may

in

but they express differences in

fundamental

and

deep philosophy.

from those The differences

practice.

merely cosmetic,

some

(Over the last

years, the

thirty slowly toward each United Kingdom,

have moved in

different

are

Gardnerian

appear

larly

the

traditions

two

other, particuwhere

Vvianne

Crowley often trains her initiates

in

Individual

maintain

continue

eovens

to

in North

America.

(STR)

ALTAR altar

is

which sacrifices in

a

deity,

(a

mountain,

sacrifices or

incense,

such

as

Eucharistic

were or

a

raised made

structure

on

worship or appease either a cemple, an open place a grove), or a home. Historically, in the form of blood, grain, food, are

for

substitutes

the bread ritual.

and In

to

wine

a

sacrifice,

blood

in the

Christian

today’s Pagan practice,

altar has

acquired

the meaning

reserved

forshrine,

place

oring or worshiping of a that is suitably decorated

and

table

or

that

dedicated

used to

deity or

ancestor

with

vorive

possibly gifts of food, flowers, and

to

be

the hon-

spirit

objects incense.

the

votive

following: a

will hold

This

statue

Goddess, and possibly the God,

or

a

may of the

specific

deity; candles, including any particular candles required of

the

for theritual;

celebrant;

or

burin;

a

any

food

to

and/or wand

white-handled

a

sword;

the athame

a

cup be consecrated

knife, bolline,

chalice of

or

and

some

sort;

shared; plus any

elemental

signs(salt, water) or particular items relevant to the ritual (a sheaf of wheat, a circlee of flowers). A home altar, or shrine, to a patron deity, ancestor, or spirit companion (human or hold

nonhuman) might die,

an

items

incense such as

a

a votive

a can-

statue,

bumer, flowers, plus personal found shell, stone, or feather.

Such

altars may be temporary or are often reflections of both

permanent,

and

the

creativity and ricual

the devotion

traditions

create

represent

the

elements

(See also

Tools of the

of the

altars

invoked.

Some

owner.

each

at

artistic

quarter

to

(DKR)

Art)

AMBER ‘See

differ-

styles and working practices, but the term Wicea has increasingly included both traditions both in the U.K.and

include

both systems.

ent,

An

a ‘Typically, working Wiccan altar magic tools of the tradition.

she termed

Clothing and

Ornamentation.

‘AMULET Anamuletisa

item,

small, easily worn

often

pendant, thatis charged with a general, imper‘sonal spell. Ic differs from a talisman in that talisman is alwayscustomized to the individual whowill

off

bear

it. Amulets

can

particular energies

‘Common amulets

or

include

good health, luck,

be to

worn

to

draw

a

ward.

others.

those for protection, safe journeys. Many

and

saints’ medallions are used as amulets because of the saint’s with some particular association

activity or another—the St. Christopher medal for safe journeys, the St. Anne medal for easy. labor, et cetera. Amulets, since they are very general, do not have an “expirationdate” the way ever,

talismans

often

be instructed

lighe will

bathe

do. The bearer to

it on

leave

the

it where

night

may, howthe moon-

of thefull

moon,

7

ANCIENT DRUID ORDER

or

leave it

to

of the

and

in the

out

sunlight on certain to “recharge” the

in order

year

thatit

ensure

days amulet

Victor

(SLR)

stays potent.

(Seealso Speliwork; Charm; Divination:

ANDERSON, VICTOR H. (1917-2001)

Geomancy.)

elders of the Anderson, one of the Faery tradition of Wicca, was born May 21, 1917, in Clayton, New Mexico, to Hilbert and Frances

Anderson.

Order

Braitheachas

as

the Ancient

Chief

from

his

An

mately 1906 in England. Its leading light George Watson MacGregor Reid, who Chosen

1909

Reid

1946,

to

was was

was

a

finding truth in all the world’s relian era when alternagions. He was broughtup in tive spirituality in Britain was dominated by the Theosophical Society, founded by Russian mystic Helena Pecrovna Blavatsky (see Occult Precursors to Witcheraft). Blavatsky wrote about ascended who were her spirit guides. Tibetan Masters Other theosophists studied Gnostic Christianity, Greek mystery schools, and Egyptian magic. All influences

and

into MacGregorReid’s The

order

authorities to

pay

the

Ancient into

came

in

their

Druid conflict

when

1913

small

found

more

fee

way

Order. with

members

admission

the

refused

MacGregor

Reid

being megalithic temple

invoked

a

curse

the

on

of the

temple, during which he called Masters, and upon pagan Irish gods, Tibecan Christian angels, among others. From the early 1960s through the 1980s, owner

the Ancient

Druid

Order’s

white-robed

group

photographed

solstice

mer

Stonehenge.

at

around

henge

a

daylater.

at

Parliament

spring regular seminars

The

Hill and

broke

moved

aucumn

Hill

equinoxes London.

articles

near

Anderson

well

in

Bend, Oregon, in

also

was

faith

and

Hawaiian

Huna.

accomplished linguist languages, including

an

spoke Hawaiian, Spanish, Creole, Greek, Italian, numerous

and

Gothic. and his wife Cora

Victor

of the

tradition and ran

their

Old coven,

founded

the

Faery

Religion, as they called it, Nostos (“Blue Circle”),

when Victor died. In

the

1950s, the Andersons

fight

between

young friend

boy.

name

into

ning

The

neighbor

Andersons their

wrote

tradition.

‘Cora

author in

was

an

“FiftyYears

2008

at

the

in

became was

later

the

“Etheric

her

good eventually changinghis and still in

texts

right,

own

penTradition”, and

Feri

Anatomy:

The

Travel” with Victor.

age of 93.

a

a

Pendderwen

of the ritual

by the Faery

up another

and

and

tradition,

most

broke

Victor

son

GwydionPendderwen.

to

Anderson use

their

the

to

Initiated

Three

She died

(STR)

the

ANIMAL GODS, GODDESSES,FAMILIARS,AND ‘SHAPE-CHANGING ‘One

London as

Faery

who

out

ceremonies in

on the

Selves and Astral

its ceremony

also holds

and Primrose

on

Recognizing each other immediately, they married three days later on May 3. ‘An accident left Victor during childhood almost totally without sight. Despite attending a school for the blind in Oregon, Anderson was He was an avid largely self-educated. reader and poet, having authored the book ‘Thorns of the Bloodrose in 1970, plus numerous

co-authoring

sum-

ceremony

illegally staged

order

in

dawn

the

were

every

disorder

in the 1980s, ADO

a

the

When

free festival

to

at

members

performing their

wife, Cora, in person

then

to the charged for entrance of Stonehenge (see Stonehenge and the Druids). Standing at the gate, faced by two police offi

cers,

his father

1944,

universalist,

of these

by

ranch. After several years of meeting on the astral plane (see Astral Temple), Victor met

Druidh Uileach founded in approxi-

(ADO) or (ADUB), was

delivered

was

their

ANCIENT DRUID ORDER ‘The Druid Order, also known Druid

He

as

of

the

ern

neo-Pagans

the

Book

major things different

that

from

(Jews, Christians,

and

makes modthe People of

Muslims) is

a

8

ANIMAL GODS, GODDESSES,

their belief in

divinity of

the

life. “Animals”

nonhuman

FAMILIARS, AND SHAPE-CHANGING

both

human

and

necessarily regarded as “lower life-forms,” as they are in those religions; instead all animals, including the human animal, are in the image of the gods or (in some cultures) are gods themselves. ‘Therelationships between Pagans and the natural

world

not

are

extent. Some neovary to some the attitude that nature is there

Pagans take to be harvested, but that humankind of animals

spirits of

thanks

many, kind

and

plants a gifts. Others

for their if

forms

all,

not

of

conscious

act

consider

have

life

of

times

that

their own and should

intelligence and integrity, treated as colleagues and friends—and

be

the

owes

some-

teachers.

as

magical working between humans and other animals is depicted in Neolithic cave paintings, where men are seen draped in animal skins, probably performing shamanic or hunting magic. From the Inuit of Arctic

tlers

Circle

folktales

describe

of important the

the

animal

women

species such fox.

In

blankets

wear

and perform resemble crows in crows

of drums

and

actions

and

owl, wolf,

ment

Ainu, the earliest

and

a

chant.

to

dance

flight,

ritual,

resemble

intended

the

to

the bear,

Ainu

colored

line

adventures as

one

and

to

accompani-

The Ainu

also the until modern

last

are

remaining bear cultists, and times worshiped a female bear goddess, drinking from her skull during sacred rituals. The ability to take on animal form, to seek the aid of an animal ally, or to share conwith

sciousness to

and

see

the air,

hear

an

animal

the world

and under

water.

allows from Wiecans

(see Heathenry) who practice

the shaman the land, from and Asatrur

traditional

divina-

techniques will often report that their spirit guides have the form of animals, and many will “shape-change” in their spirit journeys, allowing them to fly and swim, as tion

trance

walk and

Tales

in their search

run,

for hidden

helpers who bring luck or disaster are a worldwide phenomenon. ‘An example of an animal helper is the folk motif about a magical fish who brings good or

bad

of

magical animal

wishes

to

a

fisherman.

In

a

British

bal-

shape-changing chase between a goddess and her “prey”recalls an incident in the ‘Mabinogianin which Cerridwen (or Caridwin) chases Gwion Bach for tasting a magical brew lad,

a

that

she intended

for another, giving him the language and, after his trans-

power of animal formation into Taliesin, poetry. In Norse many of the deities had animal forms animal

could

allies.

become

a

myth, as

well

Skadhi, a mountain giantess, hawk; her father Thiazy, an

goddess, took the shape of falcon. In Celtic mythology, Lleu took on an ‘eagleform while several goddesses had horse or Vanic

eagle; Freya, a

associations.

swan

Owls

set-

the Japanese islands, dances, songs,

on

raven,

the

to

as

knowledge.

as

The first recorded

the

well

associated

were

symbol

of the

Demeter,

bur

Greek also

with

goddesses

with

peoples because its, silent flight, and many

wisdom

death of their

eerie

as

Athena

a

and

sorcery by nocturnal habor

night

call.

Ravens

and crows, which scavenge on dead meat, were associated with many gods and goddesses who roamed the battlefield, such as the Irish Morrigan. From the Minoan snake goddess of Knossos to the Nagas of India, snakes have been

wisdom and power. symbols of feminine also Fish, amphibians, arachnids, and insects have a share in Pagan religion. In Celtic myth, a salmon is a symbol of wisdom. Toads, with their and hallucinogenic fluids, poisonous frogs, with their metamorphosis from tadpoles, spiders, with their ability to spin, and scarabs (dung beetles), which seem to appear ‘out

of

waste,

Freya cats.

Cats

history.

A

have all been venerated.

was

said

and

goddesses,

statue

of

to

a

have

wagon drawn by however, share a long

mountain

a

goddess found

ANIMAL GODS, GODDESSES,

Gatal Hyak and dated

at

circa

presumed to be Cybele,or some goddess; it shows the goddess lions.

Lions are

called

Ladyof the

only two

of

the

is

n.c..

similar flanked

Juno’s chariot.

drew

Artemis

6000

proto-

by two and

Astarte

goddesses who

Beasts, and protector

were of

all

animals.

Many Egyptian gods and goddesses animals,

entirely

human to

nature

the

integration

‘of nature

that

animalpart. Their united and is a testimony between humanity and all embedded in both Egyptian

or

was

was

were

in

religion and daily life

in that ancient land. Bast, of the and her home, goddess

cat-headed

the

wilder

sister, Sekhmet, the lion-headed

goddess, probably Egyptian animal goddesses. Sebek, the crocodile god of protection and vengeance, and Ta-urt, the hipand fertility, popotamus goddess of childbirth along wich funerary and pharaonic deities such as Tahuti (ibis), Anubis (jackal), and Hous (falto con), were important every Egyptian. the

are

Cattle cows

belief cow

in many

parts

the

Babylonian Hamon, are depicted with ram's hors. The Templars wwere accused of worship of Baphomet,a goatheaded deity who was identified with the Christian Satan. Pan, the goat-footed god, was rediscovered early in the last century as Paganism began its modern revival, and took his place with Diana as the primary male and female deities. In Britain and Europe, stag gods probably had prehistoric origins, although the rituals

both

of the hunter a

and

god of fertility

and

the hunted—who a

was

god of death—con-

throughout the medieval and early modern periods as rural pageants. Modern Wiccans haverevived worship of the Sacred Stag, and of tinued

his foliate

form

as

the Green

Man,

as

these have

replaced Pan as symbols of the male principle. Pigs and boars symbolized various goddesses and gods from India and Egyptto Ireland, and were the primary sacrificial animal for the Bleusinian Mysteries in Greece (see Mystery Religions). Dogs were

associated

with the Roman

Audhumla

also associated

with the Christian

Middle Ages. A drunken sacristan

ewelfth-cencurylegend tells

is,

licked free thefirst

salty ice. with

was

a

from

man

both

a

Egypt,the goddess Hathor cow-horn headdress. The Apis In

early Egyptian fertility god

an

acquired

therefore,

not

solar

and

chthonic

who

attributes,

Diana,

a

huntress.

god-

surprising and bulls were incorporated into religious systems. In Norse mythology,the primal

It

that

‘Amen-Ra, along with

dess

block of is shown bull

the basis of wealth

are

of the world.

familiar

most

9

FAMILIARS, AND SHAPE-CHANGING

virgin

A three-headed

dog, Cerberus, guarded the Greek underworld. Buc dogs, especially black dogs, were

devoted

who was staggering church when he was

Virgin Mary

the cellar confronted by of

to

get

a

bull,

a

the form the first

and

finally took bed. Ic is hardly coincidence that the “Devil in Beast Shapes,”as the tale is called, identifies three animals that had previously been important god symbols. Throughout the Middle Ages and early modern period, it was believed that witches kept familiars, or animals who did their bidor man whocould ding. The fear of a woman

and

communicate

of

a

of act

in

a

bull a

seduce

to

myth

that

half'man/half-bull,

ends

the

Europa. This is with

the birch

Minotaur,

who

required human sacrifice, although the narrative is probably part of the initiatory ritual amystery

of

cult.

In theparts

of the

Mediterranean, where

‘sheepand goats (rams) are the primary herd mals, gods also took on their cloven-hoofed The Egyptian gods Khnum randy nature.

ani-

white chased away the beasts, and the sacristan and tucked him into

with

a

girl with

to

dog, and

handkerchief

each case,

ofa

and in whose honor sacred bulls were sacrificed and mummified. The Greek god Zeus took

a

lion. In

out

the

to

in the

Satan

animals, and

who

a

didn’t

10

ANOINTING

observe

the

humans

from all other

OIL

Christian

taboo

that

separated

beasts, often led

of the person and his or her animal panion. Much of the wanton cruelty and

the

to

death

com-

to

cats

dogs that is being fought today by animal

rights groups probably began with these juridicalslaughters. While cats are usually thought of as

witches’ familiars, witches

to

bond

a

with

owls,

wide variety

to

make

allow

a

of other

familiar,

the animal

taste

a

have been known

or

animals.

either

was nurse

Traditionally, supposed to from

blood, creating

with her animal animals

and

hens,

ravens,

the witch

to

of her

drop

child bond

crows

a

her

or

mother-

companion. worshiped

may have been symbols of gods, in

However

historical gods or as times they were also sacrifices. Sometimes they were merely slaughtered in a ritualistic way—to honor cattle on their way to the butcher's shop, for instance—but more often they were offered in blood rites to honor a deity, or to deliver a to a message deity in the Otherworld. Huge cats, ibises, hawks, graveyards of mummified as

and

other

animals

temple industry

are

mute

of animal

much the same sacred. For many

sacred

as

in

is considered

ani-

their

way human

life

neo-Pagans,

the

loss ofa beloved pet cat, dog,or snake can be as traumaticas the death ofa human relative, and

Pagan publications have “in memoriam”

some

sections

where

both

two-footed

and

non-two-

footed

family members can be memorialized. Folk practices, such as horse whispering, have been expanded to include communication wich a variety of nonhuman persons, and many Witches pride themselves on cat herding, or at

least

on

feline-human

neo-Pagans, human

‘most son

bonding

steps

in

are

mutual and

respect. To and nonhuman per-

mutual

respect are important the protection of the many species that

endangered today.

(DKR)

In

variety

of natural

mineral

oil base.

essential

used.

oil,

a

lord of

a

pure, undiluted be overpowering

can

context

oils in

might

coven

oil,

a

ritual, participants

custom-

are

which

house-blessing oil, summer

a

oils, mixed with

Anointing

example, a

made with

are

using

is

scent

for every

oil, In

IFone

base.

a

For

a

essential

oils, the

without blended moon

oils

general, anointing

they

have

a

are

full-

purification

a

Maiden oil, etcetera. are often anointed

on

their

foreheads as they enter the eltele; this is that triggers the part of the sensory mnemonic state of mind considered appropriate to a space “between

the worlds.”

In

spellwork, the material

ofa spell

‘components

with an may be anointed reinforce the spell’spurpose.

oil to appropriate This is quite often

done

with

candle

particular.In magical healing, the

in

spells,

afflicted

area

with oil to reinforce the healmay be anointed ing work. The person upon whom the healing is performed may also be given a small bottle of the oil and instructed to apply itto theafflicted area at specific intervals. Again, the scent intended

consider Modern Pagans and Wiccans mals to have souls, and therefore treat lives

the

to

testimony sacrifice.

ANOINTINGOIL

work

to

the subconscious mind, healing energy with which that

che

drawing out

on

has become

scent

associated.

(SLR)

TABERNACLE CHURCH ‘AQUARIAN ‘The Aquarian Tabernacle Church founded

was

Pierre

by

“Pathfinder”

is

Davis)

C.

Davis

November

on

(ATC)

(aka

Pete

1, 1979, in

Index, Washington. Davis, born in Jersey City, New Jersey, on March 22, 1937, was the second son of Joseph A. Davis, a Catholic, and Adele Claveloux when

time ment

Davis, there

(1940s)

continues

where {grove

in

erected

it

circle of tall

buildings.

the

be based

to

outdoor

self-proclaimed Pagan at was no public Pagan move-

a

the of

tall

old cedar This

United in

States.

Circle,

standing

worship

The ATC

Index, Washington,

MoonStone

trees

a

behind site

was

stones

an

in

the church dedicated

a

a

ll

AQUARIANTABERNACLE CHURCH and

consecrated

three

from

blizzard-strength Davis

Craft

Jersey,

‘tradition known was

his

first

subsequently

branch

of

the

as

Dorpat

initiated

British

into

Traditional

only

to

establish

mountains

near

that

the

enjoyed

New

Kingstone

(see

relocatit

was

small Wiccan Seattle for locala

it quickly

to

church federal

the

Wicca

Pagans worship unmolested, became his objective to establish area

Wiccan

a

recognition

of the

and status, government, tax-exempt tolerance—ifnot acceptance~by the local main-

religious bodies. The Goddess, however, had a much larger view, and the ATC received ‘governmentalrecognition in the United States on November 12, 1988. It subsequently gained IRS group exemption umbrella as recognition stream

tradition

Wiccan

on

December

‘group

a

and

of Australia

received church

its was

recognition

established

Farrar and Stewart and

Farrar

on

received

subsequently ognition there as the Wiccan/Pagan church efforts

in

of the

first

Reverend

in

in

was

regin the country there

(which in 1984). The

Ireland

by

Janet

February 24, 1999, governmental rec(and only)officially Ireland through the Barbara

2001. presiding elder, in October has also been recognized by the

of South

Africa, in August

Wicca

in

thereafter,

Wicca

appeared in

1998.

Lauderdale, The

the

of the

tenets

lawsuit

broughtby a prisWicca became ner, acknowledged by the state as a religion worthy department of corrections of recognition for inmates to practice. Shortly a

the

department's

of Handbook of ReligiousBelief:and Practices, published forinstitutional chaplains. In 1992, the ATC was accepted as the first edition

coordinating agency for the appointment of Wiccan delegates to the Interfaith Council of Washington (state), and in 1992, che Reverend Pete Davis was unanimously elected as the president of the Interfaith Council of Washington. He served two terms, being unanimously reelected

the

at

In October of

tall

of

end

term.

2001, the first outdoor

standing confines

hisfirst

stones

erected

was

of the Twin

circle within

Correctional

Facility as a place of Wiccan worship. On April 2, 2001, the ATCformally incorporated a lore and woodcraft young people's nature

receive

15, 1993, and

about

Tacoma

in

this

through

recognized in 1994 affiliate throughits original recognition

since

the

exemption. to

France

rec-

church

tax-exempt

The ATCwent on Canada on November istered

affili-

court

religion of

30, 1991. Any

‘congregation thar the ATC accepts as an ated group in the US. receives automatic

‘ognitionas

in

presence

federal

into

Wicca) on September 21, 1983, after ing to Seattle, Washington.Although his intention retreat in the

a

che

blinding

Paterson,

in

maintained

very secretive tradition. He

Initiation

small, closed, and

a

a

for the

has

April 24, 1999, but France does not officially recognize any church organizations, not even Catholicism, and recently has enacted restrictive laws against all minority religions. In March 1985, as a result of Davis being retained by the Washington Scate Attorney General as an expert witness to enlighten the

during

states,

August 14, 1974, into

there

snowstorm.

received

on

29, 1984, by

who arrived

Wiccans

twenty-nine ceremony

December

on

ATC

government The ATC

which

program,

only

as

Because

founded

in

1999

local activity for the mother church. of the demand for some alternative to

sometimes tion.

been

a

the Boy Scouts was

had

Rivers

of America’s

gender-biased, and programs, SpiralScouts

Christian,

launched

as

international

an

SpiralScouts

organiza-

developed through an Internet online committee of slightly more than five hundred participants, presaging its and growth in the phenomenal acceptance was

worldwide.

Pagan community was

by

created any

in

such

minority

a

fashion

faith-based

The as

to

program allow its use

group

(or

those

it

12

AR NDRAIOCHT FEIN: A DRUID FELLOWSHIP

with

no faith

dren

in

at

all)

as

particular

a

a

vehicle

tradition.

chil-

educate

to

The program

is

any nonhostile religious commumonths nity. As of January 2002—in the nine

adaptable

SpiralScouts “went public’—there are than forty chartered SpiralSconts groups

since more in

to

the United

States

and

Canada.

The

program

(ADF)

paleo-Pagans and the that have emerged over ADFis

ment

The

journal

demic

degrees in under

2000

in

the

regulations.

Board

issue

to

aca-

Wiccan

ministry in August agency's religions exemption

AR NDRATOCHT FEIN:A

a

modifications the

modern

to

and

other

the

study

created news-oriented functions

by News

the Mother Grove functions of Druids’

From

become

ree-ocht

arn

scientific,

artis-

tic, ecological, and

with

movement,

members.

As

a

mundane

hundreds one

cies, stop

actions

polluters,

Unlike

co

fulfill

formerly

served

and the articleProgress,both of

of of

its

to

save

of

thousands

goals is

train

to

effective

magical endangered spe-

and

preserve wilderness. forms of neo-Paganism,

other many members envision neo-Paganism gion, mental

Oak Leaves.

into

neo-Pagan clergy in leading and

ADF’s

neo-Paganism will mainstream religions

a

result,

and

appearances,

program. in January 1997

was

eventually

‘ane,mean “our own Druidism,” which is what the ADFis~acompletely independenttradition of neo-Pagan Druidism. Like other neo-Pagan ADF is movements, comprised of polytheistic nature worshipers, attempting to revive the best aspects of the paleo-Pagan faiths of their within

local

which have been consolidated The ADFbelieves that

DRUID

FELLOWSHIP (ADF) ‘TheIrish words, pronounced

ancestors

lectures

activities,

oriented

(PPD)

features

ADF

congregations of Druids. The groves organization also publishes Oak Leaves, a quarterly magazine, which announces ADF policies, local grove

Degree Authorization

grow

Established

and

organic,

daily activities.

into

rapidly. April 1998, the ATC’s Woolston-Steen Wiccan Theological Seminary received authorization from the Washington State of Higher Education's Department to

nonracist,

‘open religion,integrating ecological awareness, alternative healing arts, and psychic develop-

called

continues

nonsexist,

a

neo-Pagan traditions the last fifty years. The

changing social, political,

asa

reli-

mass

and

environ-

atticudes holistic context. The ADF around the world. This vision believes in striving for excellence—physically, isvery different from that of many neo-Pagans, who are focused on small groups as their ideal. intellectually, artistically, and spiritually. The started The ADFreports a group was by author PE. Isaac Bonewits: membership of more

(Real Magic, The Druid

Chronicles

Authentic

current

Thaumaturgy).The

of the ADF is The

Evolved, Archdruid

Kirk Thomas,

ADFresearches

and

expands on

mod-

Celts and scholarship about the ancient other Indo-European peoples in order to reconstruct what the Old Religions of Europe were. ‘Theydevelop artistic skills in composition, presentation, and design, as well as performing competent magical and religious ceremonies to change themselves and the world they live in. ADF members adapt the polytheoloof both the Indo-European gies and customs em

than

seven

hundred, which makes

one

of

the

largest neo-Pagan Druid organizationsin the world. It enjoys legal status in the United States asa nonprofitreligious organization. Regional gatherings are held throughout the year, espe(SE) cially during summer. ARADIA Aradia

principal figure in Charles 6. Leland's Aradia, or the Gospelofthe Witches (1899), 2 compendium of legends, spells, and rhymes collected

is

the

from

fortune-teller,

“Maddalena,”

during

the

late

a

Florentine nineteenth

13

ARNOLD, CHARLES (1947-) Leland

century.

of Diana,

the

Lucifer, god

sun

Gospel,Aradia poor

to

through became

central

Between

1950

secret

Craft

Aradia’s and

has

given her

to teach

Witchcraft

1960, Anidia

for her

the

the

since

been to

probably

in Gardnerlan she has

changed);

numerous

traditions, Witchcraft Leland’s Anidia

revival.

was

of the Goddess

name

brother

wealthy Through and legend

name

the

to

name

(it

to

oppression and witchcraft.

magic

work,

earth

to

also

of

number

a

works

of Pagan literature, including Aldan Kellys The Gospelof Diana (a privately published electronic manuscript) and

twentieth-century

Leo

Martello’s

the

best

lar

books

Weird

known

Waysof Witcheraft(1975); Raven

are

Grimassi’s

Siregheria,

on

or

Witchcraft (see Strega). Grimassi as

of

reviver

ancient

an

teachings

include

the future

of humankind

a

popuAmerican

presents

Aradia

prophetess and Etruscan religion. Her series of predictions about

fourteenth-century

a

Italian

Old

Italian

and the

return

of the

Religion. According Grimassi, after her mysterious disappearance, her gospel was spread

byhistorical

The

or

ethnographicresearch.

documents

Aradia does not appear in written before the publication of Leland’s

Gospel,but

it

name

of

name

Matthew. and

ninth

century

punishment

as

cruelty. the

Salome

character

merged

who Diana

societies

secret

a to

became and

associated

her of

Herodias

c..,

single legendary fly through the air

into

said

was

Herodias

night. goddess at

with

forever

with

the and

night journeys,

ecstatic

dancers

in Friuli

(northern Italy) and Romania. During the Middle Ages, European legends told of women who

rode

feast,

out at

and

sing,

dance

the backs

of animals

under the

protection

and

of Herodias of witchcraft under

night on

Diana. Some women accused during the Inquisition confessed

actually participating in these gatherings. While the legends presented a peasant utopia of egalitarian relationships, plentiful food and drink that magically regenerated, and the gratification of wishes, they were interpreted byInquisitors as evidence of diabolical torture

witchcraft struction

to

and

became the

the

legend

of

responsible sands

of

(See also

for the

innocent

basis

of tens

execution

people.

The Ritual

witches’

the

of

for the of

con-

Sabbat

thou-

(SM)

Year.)

to

throughoutItaly by twelve disciples, and became thebasis for modern Stregheria. Neither Leland’s nor Grimassi’s interpretations have been verified

the

and

dance

to

Around

to

contemporary

inspired

condemned

daughter

of the

the

Leland’s

the

sent

was

resist

the

as

goddess, by her and light. According

moon

of

her

presents

a

probably derives from Herodias, legendary figure in the Gospel of

Herodias, sister-in-law

mother

of King Herod

spurred Herod to arrest John the Baptist, and urged Salome to request the saint’s head on a platter in exchange for dancing for her uncle, When Salome saw the head brought before her, she had a fit of remorse and began to weep with contrition. Then mouth

a

of

furious

Salome,

wind

and blew Salome

issued into

from the saine’s the air, where she

ARNOLD,CHARLES (1947- ) Charles

Amold

born

in

Washington, DC, up primarily in New Jersey. After graduating from high school in 1966, he served four years (1967-1971) in the US. Army, tour including a fourteen-month in Vietnam. After his discharge from the army, Amold moved to Canada, where he began to study the Graft in thelate 1970s, frst as a solitary and later more formally, achieving Initiations in was

in 1947, but grew

several traditions. ber

Although always an active and visible memof the Toronto neo-Pagan community—at

various

times

Church

of

he

was

Canada’s

founding member (a networking and Pagans in southern

a

member of the Wiecan board of directors, a

of both

Wicca

Communitas

organization for Ontario) and the Temple

support

a

14 of

ARNOLD, CHARLES (1947-)

the

Elder

Faiths

(a public Pagan organizaof the Pagan newsletter Rags

tion), and editor to

Witches—Arnold

launched

is best

having highly publicized chal-

of

series

lenges around gion in Canada.

the

‘Thefirst

these

of

treatment

Wicca

of

came

Amold’s

for

known

reli-

a

of the denial

out

of his request

employer holidays. Amold,

as

for

by reli-

paid was working as secat Humber College

who gious retary in the Equine Centre in Toronto, applied to take Beltane religious holiday. Under the terms

of

1986

as

the

col-

a

lective

becween the college and the agreement Ontario Public Service Employees’Union, of which

Amold

religious

was

a

reasons

member, paid time off for

may

unduly withheld. rejected. The griev-

be

not

Amold’s application was ance hefiled co protest

refusal

the

also

was

rejected. ‘Amold

told

then

him

request

that

they would could provide

if he

things: first, Council

college officials,

with

met

a

of Churches

reconsider them

from

statement

who

with

his three

the Canadian Wicca

recognizing

as

a

from Revenue religion; second, a statement Canada recognizing Wicca as a church; and last, a statement by the organization “head” or “leader” of Wicca, maintaining that these holidays were significant to the practice of the faith and should

be observed. Clearly,none of these

could

requirements the Canadian Council

be met. In the first case, of Churches is not in the business

recognizing so.

religions—nordid

In the second

nizes churches advancing

case, as

charitable

religious purposes,

Canada, churches cutionalized

Revenue

are

extensions

of

formally

it wish

to

be

Canada

recogorganizations for

not as

the collective

religions. In and belief

insti-

and

religious practice, but they are not “religions”per se. ‘This requirement the essentially conflated existence of Wicca as a religion with the exisof a formal boundary-maintaining structence ture it could be administered. through which of

The

third

of

college’srequests presumed

the

centralized, hierarchical present in Wicca. ‘Amold viewed

these

in addition

sonable,

his union’s support

filed

another

tion

as

requests

Board.

December

The

of that

not

unrea~

grievance this time with the Ontario case

went

Labour arbitra-

to

1987, and the ruling, handed

in

is

being impossible, and, and legal counsel, he alleging religious dis-

to

with

crimination, Relations

that

structure

a

in

in Amnold’s favor.

was

year,

down

The twenty-one-page “Wicca is obviously

ruling stated clearly that religion”and rejected the

college’s assertion

that

the

Sabbats

(see

The

Ritual Year) were

merely an excuse for frivolous and morally questionable parties. While this case was still ongoing, Arnold had alsofiled an marapplication to solemnize riages as a member of the clergy,in his capacity as High Priest of the Temple of the Elder Faiths. This application was refused in March 1988. The reason given to the press by the deputy regrar forthis refusal was that conflicting information had been presented about the process of ordination in Arnold's religion. The Marriage Act

of Ontario

son

to

‘or

she

be

(1990) requires

registered

to

solemnize

be “ordained

must

or

that

for

a

permarriages, he

appointed

accord-

usages of the religious to which he or she belongs, or is, by the rules of that religious body, deemed ordained

ie

to

the

and

rites

appointed,”and “thatthe religious body to which che person belongs is permanently established both as toits continuity and to its rites or

ceremonies.”

and

tinuity

of

In

existence

cwenty-fiveyears of

the was

of the

act

to

prior to 1990, conbe demonstrated by

continuous

Again, these

operation

single organization. requireshow a commitment on the clearly part of the to upholding the regulatinginstitutions status quo-centralized, formally organized religions rather than ephemeral, decentralized, and autonomous spiritual groups such as are a

ments

‘common

in Wicca.

ait

15

AS ABOVE, SO BELOW

his failure

Despite solemnize

to

for

precedent

tant

them

a

gave government

Board

set

had

has

in

which Wicca

recognized

made

impor-

an

neo-Pagans—it

instance

concrete

This

did

easier

it

for

a as

Craft

for themselves

rights as individuals practicing a religion, giving chem access to paid religious holidays, facilicating their involvement in ecumenical religious and pastoral organizations, and making easier to set up clubs at colleges and universities. Amold’s case does not, however, set a legal precedentfor the recognition of Wicca itself as and areligion, because it was made by tribunal to

practitioners

not a

has to

secure

The institutional

court.

whether

Charter

remains

it

ambiguous as protected against

neo-Pagansare discrimination

religious

of

Rights

the Canadian

and

Amold

contributes

the

Freedoms

currently

articles

lications, and the

under

Canadian

contained

in

Constitution.

Charles

He is

and

changed,

not

to

is

number

a

active

author

lives

on

of

Pagan pub-

the festival

of Goddessborn

Press, 1987) and

Vermont,

in

circuit.

(Communitas

Ritual

Body Art: Drawing the Spirit (Phoenix Publishing, 1997). (SLR) ‘AS ABOVE, SO BELOW This

the all

phrase

used

is

of the

concept

emotional, and spiritual. inferred

from

this

Asabove,

s0

to

interconnected and nonmaterial;

chings: material

short

nature

of

physical, meaning can be

Its

piece of miscellaneous

below, without, within,

Asin

the

do

Neo-Pagans stand

beings world that the

or

from

on

universe,

apart

not

a

Tablet.

believe

either

from

human

the

natural

(SLR)

Nature

ASATRU/ASATRUR ‘See

Heathenry; Asatru

ASATRU IN ICELAND:

realize therefore single life has ramifications

in Iceland,

ASATROARFELAGI

Asatriarfélagid, the Iceland,

Asatra

Society of

religious organization dedicated. to the revitalization of folk and religious traditions concerning pre-Christian, Pagan gods of Iceland and Scandinavia. These gods and traditions are reconstructed and reinterpreted from the

is

a

medieval Eddas

Old

literature

Norse

such

as

Sagas. The primary deities of Asatru are Odin, god of wisdom, war, and poetry, and Thor, god of thunder, strength, and protection, of the Aesir family of gods, and the brother-sister pair of fertility deities, Freyr and Freya, of the Vanir group. There are, how-

and

other

many

supernatural folklore, such

types

beings

and classes known from

Alfar(elves)

as

and

deities texts and.

of

Landvaettir

(andspirits), both of whom are believed by many Icelanders to dwell, invisible, within the The diversity of divine landscapeof Iceland. and semidivine beings in Asatru reflects both the complex variety of the early tradition and of contemporary choice and

The gods, Asatru

and

rigid dogma

individual

chat

personal.” The

Religions; Nature; Animal Gods, Goddesses, Familiars, and Shape-Changing.) (See also

avoid

the soul.

divinity. They

living of

Emerald

the wish

so

“the

not

and

represent

licurgy: As

is

ever,

by Pagans

of

only political, as feminist act ists have told us, but also spiritual and ecological. This is the reminder given in the phrase 4s above, so below. The phrase is attributed to Hermes Trismegistus, a first-century Egyptian alchemist, in his allegorical essay known as the personal

of Wicca

status

realm

the

beyond

before

victory

Canadian

body

religion.

authorization

Arnold's

marriages, Labour Relations

the

a

receive

to

is

based

doctrine

believers

to

favor

of

in

adaptation.

traditions, are

Asatru

and

deeply

texts

rooted

on in

which

Icelandic

culture from its first settlement in 870 c.c. Early Icelandic society was religiously pluralistic,

16

ASATRUIN

ASATRUARFELAGIS

ICELAND:

with followers

of both

Chrisitanity and

Paganism

well

atheists

as

mentioned

as

Sagas

in

the first

and

other

the

Asatru

trade

preserve Christian

and

Sagas rivaled the Bible in popularity

early

literature

ing

kings

in Europe and

such consequences invasions. Others feel that the

negative was

motivated

of

Icelandic

by a

sincere

religion of Christianity. At any rate, a large

relations to

forestall

change

new

mythology and other lore of the Pagan gods was preserved in medieval Icelandic literature composed in the postconversion a conperiod, suggesting tinuing positive regard for the bygone gods and

Pagan traditions.

wake

of

the

Icelandic

and

independence from in the finally came

which

World War, in June 1944, past cultural heritage as pre-

Second

in Sagas and other shares literature, Asatru with

instll-

intensive century, study Icelandic literature early for

celebrating

purpose dence

and

with rising nationalism

crown,

the

of

and

the heroes, traditions,

in

movement

the Danish

any

of

amount

popular

served

of faiths

in the

interest

a

hand

providing

nights,

achievements

hand in

read-

as

entertainment

winter

long of pride

past. In the nineteenth of the Sagas and other went

homes,

with

on

cultural

In

or

families

inspiration ing a sense and

Icelandic

in

Icelandic

with

sanctions

as

material

the

domination,

agnostics

centuries

diplomatic

foreign

and

describing history. At the national parliament known as the Althing, a decision was made in the year 1000 to adopt Christianity as the official national religion, but Pagan worship practices were allowed to continue in private. The citcumstances of the early Icelanders’ conversion to of some controChristianity are a matter authors vversy. Some champion the view that a this was purely political decision done to two

of

long period

the

medieval

Icelandic sense of

similar

a

nationalist and of the nineteenth

movements

twentieth

centuries,

licicized,

of these respiritualized extension in the postindependence period.

movements

Asatru’s

Even

and

indepenand early as a depo-

focus

on

may

be

the

Pagan elements

of Icelandic

viewed

of nationalism

in

terms

seen

non-Christian

or

heritage may be and indepen-

These

of Asatru dence, insofar as many members writings, which also preserve or re-create tend to perceive Christianity in Iceland as an early Pagan traditions of other Nordic and Germanic alien tradition that was imposed by the compeoples,include the Poetic Edda, a collection of mythological bined power of foreign kings and the Catholic and heroic poems, the Prose Edda, Heimskringla, Church. and traditions Restoring the customs and other writings of the prolific Icelandic scholar Snorri Sturluson (1179-1241), and the often Ilendingasogur,

Family Sagas, such as NjalsSaga and EgilsSaga (which many believe was also written by Snorri). Scholars continue to debate the extent to which the Sagas preelements

serve

the

of oral

on

motifs

and viewpoints,

Norway

in

sion

the

was

on

Pagan

under

the other.

therule

country in 1380, particularly harsh and of

from

of the

1264, with Denmark

independence come

one

came

tradition

hand, and display Christian

times,

Iceland

called

from

the

Danish

until the mid-twentieth

king

of

taking The

possesDanish rule

exploitative. crown

century.

did

Full not

During

of Asatru

is

seen

as

religious imposition 1 pre-Christian form as

more

The in 1972

ists and

natural

and

modern

by a

a

way of overturning this and returning Iceland to

of

which

religion,

they see

fitting.

Asatru

close-knit

intellectuals,

founded of Icelandic art-

Society

group led by the

was

charismatic

(1924-1993), a farmer ‘SveinbjérnBeinteinsson and poet respected for his skill in composing and performing poems in a wide variety of early Icelandic styles. Another prominent was Jormundur Ingi Hansen, early member whotook over the leadership of the organization

after Beinteinsson’s

Allsherjargodi(high

death and remains priest) of Asatru today.

the

ASATROARFELAGIS

ASATRU IN ICELAND:

initially experienced difficulty

Asatru

from

obtaining recognition but

the

in

dancing, and

music,

the

on

years it has been increasingly of Icelandic accepted into the mainstream society. The funeral of Sveinbjorn Beinteinsson

is

in

based upon the traditions

in

recent

late

1993 and

television,

broadcast

was a

1995

winter

national

on

solstic

theatrical

Asatru

performance organized by national cially supported by the Icelandic ‘governmentandattended by the prime minister and the mayor of Reykjavik. With the positive media attention generated by such events, the ranks of few dozen

increased Asatrdarfélagid at the

time

from just

a

group’s founding this membership

the

of

reach $12 in 2000. Tiny as number may seem standards, by international it is significant in Iceland, a country with a total population of only 275,000. to

has

Asatru

in terms free to

of

rigid orthodoxy are conpractices. Members ceive of the ancient deities as they see fit and to texts and traditions interpret according to their own interests and priorities. The common bond among Asatru members is a shared devotion to the past Pagan heritage reprebeliefs

no

or

sented

in the

Asatru

is

Eddas

not

so

and

much

In

Sagas.

radical

this

sense,

radically tragatherings

as

Asatru’s ditional. main communal are the seasonal bléts,consecrated feasts modled after ancient sacrifices described in Old Norse literature.

These

meetings

generally permitting,in keeping

held outdoors, with

past for

worshiping

vary in their but

are

weather the preferenceof the Asatriiarmenn activities

generally

commence

under as

the open

well

with

as

their

the

godi), also perform weddings A ritual

erature.

finan-

was

of the

sky. Bléts location,

participat-

ing members gathering together in a circle—if possible, around a fire~a priest pronouncing a the assembly, blessing in order to consecrate and all of the members sharing food, drinkto the gods, and rendering short ing toasts speeches, prayers, or thanksgiving, which may of traditional include the recitation poetry or of newly composed poems. Variations include

performances,

inclinations of particular members and theconsensus of the community. Asatru priests, called godar (the singular

depending

government,

dramatic

7

is

the consecration

to

importance

Icelandic the

consecration

ancient Icelandic

‘Old Norse

lit-

parliament year by Allsherjargodi. is performed with respect custom as preserved in the

each

performed This

of the

funerals

medieval

in

given of national

event

and

texts,

the 1990s, ‘group of Asatru In

rift

a

developed

between

one

believers, including the high

members, whopreferred

and other founding bléts focused on the

recitation

religious

priest Jormundur

mented

Ingi

traditional by food and drink, of

that favored

more

activities,

a

in

shamanistic

for

The

group remains

deciding to

be

bers will form

to

seen

exciting and

of

the

latter

quit Asatru.

At this

whether

departed

the

it

time, mem-

society that would allow chem to pursue their interests, or simply abandon Asatru altogether.Despite the loss of such members, Asatru’s numbers continue

to

group

an

alternative

even

became

dispute

members

aug-

group

and

ecstatic

more

experiences. led to several

and

another

improvisational

quest

heated

and

poetry,

Asatru

and it appears thar thereligious will remain viable into the foreseeable grow,

furure. ‘A very landic Asatru

important difference and

that the

groups in America is traditions it reconstructs are

exotic

ture.

The

literature

staple public streets

Eddas,

and

after the that the

elements

Sagas,

and

of

be

America,

in

the

local

other

Pagan myths

and

in

In

lore

addition,

Reykjavik are

especially

are

and

gods. This does not mean worship the old gods, but

traditions—and

cul-

medieval

home libraries

curriculum.

businesses

ancient

all Icelanders

they might

as

preserving items in both

school

Ice~

Asatru

religious imports, but deeply rooted not

between

the

many named.

that rather

the medieval

18

ASATRU IN THE UNITED STATES

literature

that

the best

remains

of the

record

cultural gods—aretreasured aspects of national heritage. This has greatly aided the acceptance of the group by the general public.By serving asavehicle for combining love of heritage with a sense of religious connectedness, Asatru has achieved a position in Icelandic culture that seems for many years to likely to continue

“preserveand would

religion quite tolerant, main publication

In the United

States,

has

in Asatru

interest

been

growing steadily since the 1960s. There whofollowed havealways been someindividuals the Norse most of gods, but for many years them worshiped in isolation. Today,an increasing number of people are becoming interested in

the Northern

become

families

one of

individuals. to

Some

those

the

and

heathen

welcome

gods

‘Acabout the

were

1970s,

well

as

as

limited

are

groups

goddesses. of origin

up, and

ValgardMurray

kindred, from

which

many

many McNallen

years later, McNallen Folk zation, the Asatru

the

the

assets

the

started

a new

as

an

‘The as

the

biologically

ancestral

Asatru

which

related

defines

religion “native/organic

the

its of the

who

Kveldulf

Blain,

a

a

hierarchical

a

with

of the

activities

its

as

Troth

welcomes

heard

and

thecall

who

Troth,

platforms will

propaganda

backgrounds have

others

respect

The use

same.

The

ethnic

tations

as

and from

organization

and

reasons,

publications, political or racial

all

not

be

members

sexual of

orien-

the

gods.

and a high respect for include authors such

Gundarsson, Freya Aswynn, Jenny L. Paxson) have continued to

and

Diana

characterize

the

of

Caucasian.

Alliance

a

with

join

tolerated.” of

mem-

organization.

Its

journal

is

Tdunna.

people share spiritual links that cannot be shared by those who are unrelated. The AFA likes publicity, and has been in the news for bringing suit to claim the “Kennewick Man” found in Washingcon State

that

organi-

ethnically oriented organizations. McNallen

most

for

in the

development, the Troth basic principle that“... us do so for religious

membership scholarship (members

Arizona

Assembly (the AFA).

existing Asatru the theory of metagenetics, supports holds

who

as

Inclusive

were

grew the Asatru Alliance of Asatru kindreds. About

ten

‘The AFAis

of its and

its

or

for

evolved

with

group

international

has maintained

done

time

it has

America

the

on

include

to

North

areas,

Throughout

have

of

James

organization,

new

As it has grown

an

and

representation.

all whohear

first AFA broke turned over to

(AA),

member

those

religious innovations, Steve formed first the Viking Brotherhood and then, in Free Assembly.In 1986, this 1976, the Asatru

association

to

cultural

the call

1987

small, locally based structure

Alliance

officially founded and incorporated

was

other

Its

not.

the Asatru

a

everywhere in

and

other

an

bers from number of

are

Thorson

creating

of Texas.

state

others

time

Edred

of Yuletide

has

who

Vor Tru.

is same

founded,

was

European origin, while and

a

the religion

and kindreds

of Northern

many others the Germanic In

tradition,

those

in

o

whereas

are

eve

from

to

any way harm our and community.” Some of its kindreds

the Troth, which ‘ASATRU IN THE UNITED STATES

is intended

code

Asatru

protect

dilute, subvert,

Chisholm

(MS)

come.

Europe”; its

of Northern

religion peoples

Two the

other

1990s

focusing

on

in organizations founded are Frigga’s Web, an organization the goddesses and heathen crafts,

in

and the American Vinland Oklahoma, Association, focusing on Asatru but including all the Northern in European cultures,

California.

The

ArDrafocht Féin, a primarily

Druid

organization, also includes a number traditions. ‘groves focusing on Germanic and kindreds are ‘Manyindividuals affiliated with any organization. Akindred

of

not

may

19

‘ASTRAL TEMPLE or include

bbe family based

bers

(although

The

most

common

which

honors

which

the

make

a

a

a

horn

or

so

mem-

few groups are much larger). form of worship is the Blét, single deity, or the sumbel, in is

passed

oath,

prayer,

dozen

a

or

allow

to

everyone

to

boast.

increasing number of regional “moots” are being organized in various parts of the ‘country at which people from different groups can worship together. Heathens also meet for workshops and rituals at pan-Pagan festivals. Presentations of Oracular seldr, pioneered by and Hrafnar, are becoming an Diana L. Paxson ‘An

accepted feature Growth Internet. a

festival

on

has

also

Heathens

multitude

‘Web sites

programs. been stimulated

by the vigorously on

communicate

of electronic available.

lists, and

historical

sources

Most

as

personal religion with homework,”and

“the

enables

heathens

to

and information

on

discuss

and

the lore.

the Internet

share

resources

(DLP)

‘ASTRAL TEMPLE The basic

worlds

idea

of

one

or

spiritual

more

the world of

existing alongside

our

ordi-

nary, everyday experience is taken for granted in almost every religious and cultural tradition outside

the modern

West.

For

of these

many

spirit realm is as important and real as the physical realm. Cross-culturally and across historical many different periods, there is widespread agreement on this point. Modern neo-Paganism's understanding of the nature of reality is rooted in a traditional worldview that perceives the physical world of our to be but one facet— everyday experience ‘one “story,”so to speak—ofa multidimensional cosmos. Neo-Pagan thinking about these other the

traditions,

realms tion,

is rooted

which

familiar or

astral

of

in

the

postulates these,

plane,

the

is very

occult

Western many

The

levels.

so-called

close

to

astral

the

are

a

ladder

storied astral ate

(such

building, temple is a the astral

on

as

Jacob’s Ladder),

and

a

place “between unrestrained

magicians

cre-

and

of

thedirection

temple is

the worlds” where by the limitations

said

the of

to

a

everyday

well.

as

like lucid

(JRL)

ASTROLOGY ‘See Divination: Astrology.

ASWYNN,FREYA (1949 ) Freya Aswynn (Elizabeth Hoojjschuur) born

Holland

in November

Roman

Catholic

family. As

rienced

serious

in

of

conflict

with

1949 a

to

was

a strict

child, she expeher

family. As a this, she was officially diagnosed at ten as “maladjusted” and institution nine years. Despite her lack of educa-

result

most

the age of alized for tion, her first husband, George, introduced

tangible,

be

magician

tradilevel

of

plane through techniques

dreaming, individuals can completely control and manipulate the environment of the astral temple according to their will. Alchough not real in the physical it acquires sense, stability on the astral plane from continual use by practitioners. When the temple, they are in a world in they enter which they can work magic. Unlike the ordinary, physical realm, magicians have the power to create anything they visualize. The magic worked within the temple can also produce effects in the outer world. create a shared Neo-Pagan groups sometimes astral temple between covens and/or individuals

Rather

that

a

manyhillside. An

terraced

structure

meditative visualization subtle energy. The astral

reality.

numerous

groups emphasize interpreted in the light of experience. Asatru has been defined as are

between the physical realm, intermediate physical and other, more inward planes. Rather like the landscapes one sometimes encounters in dreams, the material in the astral plane can be shaped and manipulated bythe human will. According to some writers, mage works by setting in motion astral forces. Various metaof reality call to mind phors that this vision

her

20 to

ATHAME

thebasics

of Friedrich Richard

the their

Healso

Wagner.

of

nature

a measure

of

about using

the

in

about

after

years

and

tapes She

teach

to

her-

also

German.

English paranormal training

of

left Aswynn independence. She

died

and

her

to

Two

runes.

financial and

the music

as

spoke

books

self both

well

as

marriage, George

with set

Nietzsche,

esoteric

that

philosophy, particularly

of

began

environ-

spiritualist and from there progressed to the study ment, of Rosicrucianism, astrology, Kabbalah, and a

Thelema ‘Atthe

of

age

thirty, Aswynn

England, where

she

left Holland for

encountered

soon

and

promi-

Witches.

their

she

year,

after

coven,

with was

became which Priest

High

for

active

a

Aswynn had

spontaneous

Woden.”

She

up

the

took

This

coven

of years. After she describes as

and

magical invocation to

be

pathway,

then, vircually nonexistent She embarked community. of the

“a life

experience: an of the God

calling

a

time,

a

to

which

was,

open until

within

che

occule

on

an

study began work on her first book, Leaves of Yegdnasl, which was revised and updated in 1998 under the title Northern and Magick. ‘Mysteries cism

was

covert

viewed with whether

suspicion political agenda, which

and

as

among Odinists these perceptions

to

thattime.

at

and became

some

skepti-

Aswynn not

was

She

soon

hada

unusual overcame

taught

seldr

a

(see Heathenry) group, or

spea

craft.

where

founded

other

and, renamed

the

Ring

became

tradition

the organization

fora

concentrates

an

elder

fon

call

when

the

in

Ring

members

to

Thorsson

of Troth and

soon

of

coun-

Europe,

progressive having lead

After

group. number

on

American

European

successful

a

branch

branch

U.K.

in

Northern now

The

members

rapidly

teaching

years, Aswynn and guiding as

of Troth

and

for

advice

After a period Scotland, Aswynn relocated to

required.

of

actively

is

counsel

and

time

living

in

(SLR)

Spain.

‘ATHAME, ‘See Tools of the Art: Athame,

‘An

she

was

is

aura

a

from

bio-electromagnetic field all living beings, plant and

that ani-

mal, both

the large and small. Auras surround physical body and define the shape and color of the subtle body. Medieval notions about a halo surrounding a saint and the Kabbalistic notion of Yods

or

of fire above

tongues

prophet were

the

probably developed out

head of

of a

seeing

auras.

While

the

basic

aura,

which

indicates

is

always present, the shape and color aura indicates both the deeper, inner

life,

of the state of

the person

being observed and his or her immediate psychological and physical condition. As have been used as a diagnostic tool such, auras to identify illness and spiritual and emotional disturbances and as a healing technique that uses

respected member of the Pagan and occult community. Since then, she has been occupied with lecturing and She giving talks both in England and abroad. also became acquainted with Hrafnar, a women’s Asatru

tries

intensive

and

runes

This initiative

attracted

UK.

a

up

originally an by Edred

James Chisholm.

‘emanates

this

Northem

and

Lionel

Hornby.

of Troth,

Ring organization

AURA

what

intense,

of the

involved with a Gardnerian she formed her own coven

number

changing spiricual

1993, Aswynn started

With

English magicians help and training, she was Initiated into Wieca by Jim Bennet, under the supervision of Alex Sanders, in 1980. In April of that same nent

In

to

a

biofeedback

balance

subtle

method

to

allow

the person

energies.

developed by Nicola Tesla in the 1880s and refined by Semyon Davidovich and Valentina Kirlian in the 1930s to photothe coronal around the graph body, discharge thus allowing those who are less psychic and A

trained

technique

was

in the occult

arts

to

see

the

changing

‘AURA

aspects of the indicate mood

Thecolors

aura.

believed

to

home situation.

A red spot

in

an

otherwise

cool

although place might show pain or disease, just asit does in thermal interpretation would require some knowledge imaging photographs. Other color of the For example,red is energy—either correspondences are yellow forintellect, violet person. soldier or active for spirituality, green forbalance, and blue for anger or power. Red in a career martial artist would beinterpreted differently serenity. (DKR) from

red

and

are

21

in, say,

a

state

of

teenager

being,

from

a

difficult

BEL FIRE

player

While

large

fires

are

typical

of

all

the

His last

seasonal

called

the

which

festivals, both solar and cross-quarter, Beltane fire is often called a Bel Fire. The either

name

derives

from

“lucky,”a reference to in Scripture as would rural

have

to

come

Britain,

or

to

a

a

Celtic

word

for

the Pagan god referred

Baal,

or

mean

any

reference

to

“lord,” which Pagan god in the Northem

European god Belenus. The Bel Fire, like all seasonal fires, is both a sacrificial and a fertil-

symbol. Cattle are run between such fires for luck, fertility, and to clean them of skin parasites, but they may have once been sacrificed on such fires. Young couples jump Beltane fires to assure them of childbearing. (DKR) ity

JOHN (1952- ) BELHAM-PAYNE, in

and

has

working band

church.

He

the

United

on

the Riviera.

Uponhis

return

Kingdom, Belham-Payne joined marketing department of Dudley Zoo and Castle. He became the zoo’s assistant general but left after a very public disagreemanager ment about animal welfare policy. Belhamsince the Payne had been a working musician age of eleven, and after leaving the zoo became a professional drummer working with a number of 1970s bands. He was a popular session to

the

2

postpunk group

serious

accident

car

in

Like many others as their chosen

disillusioned, and

heleft

long before

not

was

seek

to

it

faiths.

other

whoeventually

see Paganism several other path, religions. Still, in those days it was difficult to find anyone who could teach Witchcraft he studied

Belham-Payne Patricia

by

and

‘Welsh Witches,

initiated

was

John

1973

the

Craft

traditional

Edwards,

Samhain

on

into

at

the age of

twenty-one. Moving to London shortly after, he worked solo for a number of years until he met

Ralph

and

Audrey Harvey,

who

Order

Coven

teenth-century

bar

the

became

soon

and

a

A

records.

numerous

Belham-Payne broke his back brought his days as a working musician to an end. Aan early age, John Belham-Paynediscovered a spiritual calling and attended his local

of Artemis

ran

on

was

The Piranhas.

1952, Birmingham, England,in John Belham-Payne grew up in che industrial town of Dudley in the area of the Midlands knownas the Black Country. On leaving photographic college, he worked in Italy asa musician Born

played

(see

and

the Coven

run

of Artemis) in

Brighton, England. Belham-Payne initiated In

Centre

that

into

then

coven.

1995, he and his wife, Julie, set up the for Pagan Studies (CFPS) in an eigh-

Doreen

Valiente

porter

of the

Valiente’s him

was

barn

became work

last

their

at a

Sussex

firm friend

of the

CFPS.

High Priest, and

and sup-

John she

home. became

initiated

the third Valiente around

degree. John and Julie nursed

illness

and

with

when

she

to

were

the

passed

into

clock

during her, holding the

her short

her hand, Summerlands on

September1, 1999. In her will, she bequeathed to John Belham-Payne her famous collection

23

BELTANE

of Witchcraft

artifacts, her

extensive

library,

about

legends

copyright on all her poetry and her research, and also requested that John perform

housewife’s

her funeral

with

and

the

service.

In 2000,

Spain. This

to

archive

and

John

them

Valiente’s

Doreen

Witchcraft

freed

moved

Julie

artifacts

and

their

and of

restore

up to

famous

collection

publish

her book

Chargeofthe Goddess. Belham-Payne is a long-standing

of

member

of the

Pagan

Federation

commit-

and

is the

longest-standing member of the national conference team. Together with a traveling exhibition of the artifacts of Doreen Valiente, John runs a series of lectures to raise Belham-Payne funds

for

study

a

suitable,

permanent museum so that

and

center

Valiente

collection

available

to

for

venue

a

the Doreen

can become library seek knowledge. (JBP)

and

those who

(See also Pagan Concepts

of the

spelled Beltaine, Bealtane;

do

with

The

in many

witches

the brush side

believed the

of

are

twigs

branch.

made

at

theological and

While

stick

modern

of broom

made

brooms

a

tree

some

brooms were made material), traditional of whatever kind of twig was available and

both

was or

stiff

enough

enough

strong

not

to

said

are

break

magical qualities depending for the brush

used

used

are

used

in

to

sweep

spellwork

in

‘an

object

to

common

be hidden

in

or

contain to

on

handle.

away purification and

as

could

and

flexible

and

easily—for ewigs. on particular

too

and hazel to take

example, willow, birch, Brooms

sweep

the

material

Ritually, they in, so they are

sweep in banishing, or

behind

depicted

the witch, which

in Bacchanalian

tradi-

witch were

with

rites on

is

both

meaning.

erotic

and handfastings,

married

state.

and

the broom

Since

is

2

woman's

normally a man’s tool, the peasant handfastings the couple the bridge of the woman’s sign, the man’s, may have sociological

the sword in

enters

across

rather

than

(DKR)

See Lothlorién,

BINDING

Spellwork: Binding.

See

syn-

thetic

to

meetings,

jumpupper-class equivalent of jumpingthe sword—is the symbolic act of the young couple’scrossing from thesingle to

usually

are

(or, currently,

straw

of

upon and to

coven

marriages the broom-and its ig

English word for“broom.” typically made by tying a bundle of a

the “broomsticks”

In folk

Old

the end

Britain

Devil, the broom, therefore, takes

BEYERL,PAULV.

Brooms

associated

were

Althoughoften

take part

to

BESOM an

the

are

aerodynamically more sensible, they were tionally shown with the brush before the and seen as phallic symbols. Since witches

implications.

is

They

cultures, from

to

work.

Ritual Year,

Besom

are

flew

magic

fact that

see

tool, they

Besoms

their

tool

Afterlife.)

BELTANE Also

witches

which

cults.

wand.

woman's

a

Russia.

to

titled

poetry, tee

home

‘As

witch

secret

well

as

enclose.

Being

every household,

plain sight, according

they to

the

BLACK AND WHITE The in part,

terms

MAGIC

black

magic and white magie

are,

expression the dualist worldview of Christianity, which places God in opposition to Satan, black in opposition to white, and soforth. This “binary”worldview was imported into Christianity from the practices of the Zoroastrians, a small religious group in ancient Persia. Zoroastrians still exist primarilyin Iran, and

it

an

is

said

of

that

Gerald

skyclad (see Clothing the of

Zoroastrians,

Zoroaster

refuse

Gardner cook

and

term

Ornamentation) from

because to

his

kill

skyclad followers any living thing,

24

BLESSED

including spend most lived

BE

such

plant

a

as

Hence

cotton.

they

their lives in the nude. Gardner the edge of a nudist colony, so we can

on

of

that

assume

he

somewhat

was

sympathetic

also

reprinted in Gardner's WitchcraftToday. The final verse

was

formed

with

evil

“black

is

intent

that

to

Without magic

permagic”and

is “white performed with good intentions magic.”Books with titles such as White Magicin Your DailyLife abound on store shelves, yet in actuality there is no such thing as either form of magic. Magic is understood to be amoral,

the wind, the ocean, or the earth is amoral. Therefore, itis impossible for as

be bad

to

described

“bad”

as

Byway the house

than

more

any

electricity

and

magic be

It merely i. “good.”

or

illustration:

of

itself

could

If electricity heats

keeps the

air conditioner

run-

“good”electricity. In contrast, a metal fork into a light socket and is electrocuted, is this “bad” electricity? Most people would say no, for it is those using the electricity who might have had moral or ethical not the motives, electricity itself. Magic is similarly viewed by most practitioners as being neutral and/or benign rather than good ning, then it is iffachild sticks

or

bad.

that can

the intentions

Itis

what

determine be defined

of the

Interestingly enough, the Blessed Be by eclectic Pagans, use similarly to the Christian elements

rate

(See also

moon

is

drawn

down

Drawing Down the Moon), and

first-degree

recorded in

Gerald

Thefirst sure

for

comes

use

in

ritual,

So Mote It

is

who often of

amen

it

use to

found

not

of

use

sepatradi-

in

Witchcraft; its fivefold

Be.)

BLESSINGS ‘See Speliwork: Blessings. BOLLINE ‘See Tools of the Art.

BONE,ELEANOR“RAE” “Rae”

Eleanor mental

(1910-2001) Bone

was

British

a

Witch

(see Wiecan)who was instruthe revival of modern Witchcraft; she

in

called

sometimes

phrase, widely used among Pagans of all sorts as a complimentary closing both to correspondence and to ritual workings that are not specificallyconceptualized as magical by the practitioner, probably has its origins in the Wiccan Five-FoldKiss given to the High Priestess.

a

of

extensive

Gardnerlan Alexandrian tional or both retain the phrase primarily in kiss form. (SLR)

(STR)

in.

This

during

Be.

is

BLESSED BE

the

eternity.

L.O.EVO.HE Blessed

Witchcraft.

after

beginning,without end,

Everlastingto

Traditional

practitioner

magical working

terms

chant

Blessed Be the Great Goddess

that

much

of this

reads:

this ancient

religious practice. Popular mythology has it

book,

1954

a

the coven’s

to

This

initiation.

Gardner's

Yule

written 1953

died convinced

the young

existed, and

tion

to

read

is

as

a

by Doreen ritual.

This

Valiente

chant

and

magic,

During

and

up became

‘one

form of clo-

on

is

were

that

time

Cumbria

in the

to

friendly

the

an

An expe-

she

on

with

north

began

folklore,

said she believed revealed

hereditary Witches.

to

They

was

of

England couple. On

older

drifted

conversation

couple

thereby

World War, Eleanor with

the

family pet that reincarna-

child

subjects ghosts. the Second

Eleanor

when

from

as

headmistress,

connected

occasion,

nation.

school

British

London

in

and varied education. childhood after a

called

papers.

of Blessed Be chant

blessing

born

was

of

daughter of a receiving a wide rience in early

her (see

upon the candidate

She

the Matriarch

into in

her

reincar-

it,

which

that they then initiated

a

BONE, ELEANOR“RAE” Eleanor

into

the

Cumbrian

tradition

1941,

in

and she practiced with them for four years before returning to London at the war's end.

London, Eleanor

In down ‘was

running introduced

the

ewo

a

home

of

nections

in

included

forthe

friends.

the

the

made

was

Her

covens.

and

of

a

world

the

New

Coven, Jack Bracelin, Patricia Crowther, Doreen Valiente, and Sufi teacher Idries Shah, of she was

learned

that

hereditary the

the

New

Hampshire region. As

Dafo, itself death

she

Eleanor

Coven

was

discovered

a

that

the old ways of close confidante of the coven believed

have been formed at the time of King Rufus in the Norman era.

of the

to

discussions, Dafo

intimate

told

Witches

among

the

when

prominent

present on Witches were

Adolf

spells against

a

Hieler

were

During

Eleanor

that

famous

a

said

night

have

to

cast

herself, Dorothy

close

rest

once

again

eral visits In

her a

the

growth

seated

next

the eccentric English Witch Sybil Leek. An exchange of dry, witty insults ended when to

down-to-earth into on

toad.

Eleanor She

asked

Sybil Iimprove

to

tum

replied, “Whyshould

nature?” The 1960s

books

willing

saw

a

multitude

of

Witchcraft, and Eleanor

on to

to

journalists,

and

Wicca in

legitimate

a

always photographer, skyclad

spend

time

talking

researchers.

to

Hoping

sword

authors, to

rep-

positive light, her goal was society to finally accept Wicca as religion alongside Christianiy, a

Buddhism, Hinduism,

and

so

forth.

this

of

Chris

Vivienne

of

she

her

with

him

famous

had

than in

practiced the ways

to

Some

footage

sensationalist

origin

Witchcraft

is

doubt that

she

Witchcraft

of her

now

1950s, and

she had her

learnt

rites

US.

film

Eleanor

as

in

exists,

Witchcraft

Satanist. in in the 1972, shelived There shelived a private a

title

cult

Matriarch

of

chat

British

unknown, but there

enjoyed a special regard community. Her name

is

little

within com-

the

Witches, largely respect of most she chose not to engage in wrangles or

disputes, preferring the Craft.

involved

“low”

the Gardnerian the

of

were

used

life away from the burgeoning Witch she had helped form.

on

sev-

pupils

Crowley. Eleanor

Retiring to Cumbria tiny village of Alston.

because

on

Valiente, and Patricia most

“70 wrongly described

manded

honor

in

mentioning

ever

“country”magic rather

slowly returned

the

Great

Egyptian society, she with Egyptian presi-

Doreen

Two

The

was

of

Crowther.

coffee-table

Ornamentation) with

and

in hand, or

for modern

for

pose

(see Clothing

resent

was

was

Gardner,

Cumbria. but the

television

without

the

of

workings, Eleanor Bone many people. This remarkin large part responsible for Wicca in Britain, alongside

great

Witch

and

laid

were

city of Carthage,

arranged all

coven

able Gerald

made

the country.

to

Initiated

arranged.

Craft

remains

close connection Abdel Nasser, meeting

Craft.

US.

of the

enjoyed a dent

be

religious center

Wiech

themto

move

could

that

publicly.Within

Wicca

a

and

the ancient

to

prominent Goddess. Eleanor

found During the late 1960s, Eleanor herself being called upon to speak about the on

the Tunisian

Gardner's

a

or

memorable appearance talk show had Eleanor

that

members

by possible, and

Clutterbuck, and Gardner.

One

grave of she was

the

see

Gardner,

remains

of town,

out

cemetery

it

followed

that

coven

Forest

Gerald

her friend’s

of her fellow

particularly fond. Visiting Dafo on many occasions,

to

govthe into a turning cemetery public The chaplain added thar if she wished to

park.

to

1968

by a chaplain

disinter

this

Forest

whom

friend

Donations

con-

mystical

Dafo

mysterious

she

in

was

ernment

Gardner, and

Eleanor

magical

her old informed

settled

elderly. Later

of Garciner’s

one

and

Gerald Brosseau

to

became

Priestess

married

Tunis

Visiting

25

(1910-2001)

wich

the sensationalist

One was

her issue an

rather

mystical

that

Eleanor did

attempt

to

stance

get

counteract

propaganda being generated

26

BONE, GAVIN (1964-

)

particular publicity-seeking coven that was bringing the Craft into disrepute. The result was that the entire religion nearly got banned once more the British establishment by by one

until

Eleanor, Patricia

and

Crowther,

(PF) in 2001 honorary member,

decision several of the She

and asked she

declined. reason for

politely

however, far from

inactive

ing her final years. She gave an Newcastle paper on Witchcraft,

after

elderly Witch

with

from

more.

In

inundated

was

interview

Witchcraft. little-known

Coven.

Her

that

taken

its

first

would

made

disForest

thelive with

people

link-up had finally

other that

world

when

she

Craft, it was illegal. Her standing ovation.

a

Eleanor

be “called back

stated to

that

she

the Old Gods”

to preparation wrap up her affairs, steps to publish a book on her life.

health

not

of the Cumbrian Witchcraft

September 21, her

address

that Wicca side

of

origins

the New

on

was

‘With her failing British

the

about

comment

received soon

weather

the

practiced the

including

of

facts

August 2001,

In

which

a

her home, the

historic

She reminded

comments

and

The

proud side place by

religions. had

final

she

for

gave her final Occulture festival.

cussed

2001.

husband, Bill, in

helped by the

harsh

hills, the Matriarch

finally passed over on She was buried alongside unconsecrated ground at

gill

cemetery.

studied such as

healer.

as

He

1986, and is

in

a

initiated

was

currently devel-

the theory that Wicca “mayhave” some in tribal shamanistlc healing traditions,

‘oping roots

as

medieval ritual magic. Bone first met Janet Farrar and Stewart

(JT/HA)

1989

they

at

Pagan conference

a

struck

them

on

tour

a

England, where friendship. He accompanied

a

up

of

the

in

United

in 1992,

States

and

moved to Ireland upon their return business partner. He has coauthored two

with

the

Farrar

The

Farrars:

Path

Pagan

their

as

books

(Bookpeople,

1995),and The HealingCraft(Phoenix Publishing,

2001, Eleanor

performance at the annual Ina live telephonelink-up from Cumbrian Witch spoke about

‘was

dur-

corresponyearning to know

people

young

summer

modern

registered complementary healreflexology; he is also a

has

Seax-Wica

ro

Portsmouth,

in

trained

He

practicing spiritual

in

recognize traditions supported by the PF; their origins to be spurious.

was,

dence

be listed

to

that part of the that she did not

stated was

she believed

1964.

and

nurse

approached bythe Pagan

was

Federation

this

in

England,

born

was

‘opposedto

mony with nature. When Eleanor

Privately, she

Bone

1g methods

stepped in, Thanks to their combined work, they managed to persuade the media, the British Parliament, and the public that the Craft was a harmless religion dedicated to har-

an

Gavin

Doreen

Valiente

as

BONE,GAVIN (1964- )

also

2000).He

acts

for their movies

When,

stroke,

in

helping to ‘As the Bone was

1995,

Stewart

training

a

nurse

in

instrumental back to health.

was

in 1996, business partner responsible for setting up their Web

has

developedinto

since

Network, the

across

for

a suffered and healer

Farrar

as

manager

Farrars’

which Information Ireland,

video.

valuable. He nurse his friend

page,

Pagans

production

into

Bone’s

proved most

the

as

which

a

contact

Republic he and

coordinators. primary ‘Stewart Farrar died

the Pagan network for

and

Northem

Janet Farrar

the

are

February 2000. He was an outstanding example of a dedicated Witch, and one who simply preferred to be called a Wiccan. Supported by his wife and his contribution development of the Bone,

movement

helped

path. Janet

and Gavin

work, and

were

BONEWITS, PE.

many

married

in

to

the

evolution

modern-day find their

today carry on

May 5,

and

Witchcraft way on

2001.

the

on

with

his

(HC)

ISAAC (1949-2000) Isaac Bonewits, born October 1, 1949, in Royal Oak, Michigan, was one of the most

a

P. E. ISAAC

BONEWITS,

colorful

figures of

He

considered

was

America’s

North

and

modern

the

neo-Pagan to by some leading experts

movement.

be

one

on

ancient

earth growing religions Nature (see Religion). Priest, magician,

author, bard, and

reviving Druidry aimed at protecting Her children.” Bonewits two

other

these

much of the

of rituals in magic—studyingthe structure books and observing them in various churches, thendevising his own rituals. His roommate at Berkeley, Robert Larson, was

a

and

belief

himself

America

religion

Larson

and

initiated

all

and

movements

enter-

Goddess followers as well as

systems,

law

journalists,

to

officers, collegestudents,

and

aca-

researchers. He claimed to have coined of the many vocabulary and articulated that have

of

Emeritus

Fellowship, Gardnerian ‘of the

a

retired

and

Golden

New Dawn

of the Order

initiate well as

a

orders,

He was

Unitarian

of

member

High

Priest

Reformed

member

of

impressed by the

successful

tioner,

and

he began extensive Bonewits but

seminary than become After

entered returned

in 1961.

with

to

about

science

Catholic

a

accurate

high

public

school

ewo

estabwas

October

which

1969.

considered

Berkeley grove

became Reformed

Bonewits

of

and

of

part

was

other

branch of North a

Druids

group-study fashion

his

he became

the

to

a

program

own

course

first person university with

Western

arts

The

embarrassed

degree in magic and thaupublicity about the degree so the administration that magic,

Witchcraft, and

sorcery

banned

were

from

the

group-study program. publicity also led to 2 book contract. Bonewits’s views on magic, ritual, and psychic abilities were offered in Real Magic, published in 1971, revised and updated in 1979, and reisin 1989.

During months an

magic fiction.

perform

Bonewits spent about eight member of the Church of Satan, that he claimed began as a lark.

college,

as

a

adventure

Bonewits

rather

and

_(NRDNA).

bachelor

practi-

school

New

maturgy.

after

Greatly

Voodoo

reading

parapsychology,varied

magic

spells and

Creole

young

to

Druidism

neo-Pagan religion.This

study. In 1970, to graduate from

sued

first exposed to California

a

Covenant of

Pagans.

Bonewits was his familymoved of

the

Druid

1963.

Bonewits

in

groves, philosophy, the

of

The

neo-Pagan and

Priest

Berkeley's individual

an (NROOGD) traditions, of the Temple of the Orient, as

a

Orthodox

the

of North in

The

RDNA

a

America

individual

Universalist

divinations

both

in

a

the

Order

other

also

and Archdruid Féin: A Druid

other

in

RDNA.

Druid

a

Carleton

founded

Berkeley, and

in

neo-Pagan groves

a

the founder Ar nDrafocht

as

shaped as called

been

the

of

Druids

Bonewits

into

grove

the order

controversial. was

him

ordained

shaped rapidly growin North America, ing neo-Pagan community with opinions that could beplayful as well as Bonewits

the

the Reformed

(RDNA)had

a

Unlike

alumnus

an

interested

allowed

issues

and

College, where

Nature

mystics,

Druid

scholar,

lished

nature

enforcement demic

“Mother

minority

explaining

“third wave”

a

educated, enlightened, generations of modern

worshipers, of

as

the

movement

he dedicated

activist,

to

tained

and

Drulderaft, Witchcraft,

rapidly

of

a7

(1949-2000)

showed

satirical

a

lise. He

was

senting

Anton

so

successful

Szandor

attended

Bonewits

up on campus one day to lecture as a Devil’s evange-

the

that

a

woman

repreLaVeyapproached him.

meetings

of the Church

in

priest

the

Catholic

faith.

graduating a year early and obtaining a year of foreign language credits in junior college, he enrolled at the University of California at Berkeley in 1966. He began practicing

of Satan

and modified

he left after

his opinion, of

some

of

its

rituals, but with LaVey. In

personality conflicts the membership consisted

middle-class

and “rightwing

conservatives

who

racist” than

Satanist.

were

largely more

28

BOOK OF SHADOWS:

In

and

1973, Bonewits

married.

Wescheke's

over

half, until

a

scholarly readers. bled

took

He

editor

of Carl Gnostica for a

as

In

his attempts

alienated

tone

and

1974

The Druid

(Evolved), a

history, theology, rituals, Druid also

customs

he founded

for members

such

tems,

as

of minority belief sys-

theosophists, occultists, astrologers, disintegrated shortly

neo-Pagans, Witches, and others. The after he returned

AADL

Berkeleyin

to

make

when

organization

his

New

Jersey.

continued Druid

to

In

1990, Bonewits

until

his death

of cancer

2010.

in

publications include Authentic Thaumaturgy, Concise History,2001. 1998, and Witchoraft:A (SE)

(See also Order of the Temple of the Orient) BOOK OF

SHADOWS

or

by

of Shadows

BoSh)

to

(often

by a

In

coven.

will be

each

of rituals

traditionally

Initiate

Witch

oriented

groups,

that

is

the

and represents

in and

individual

an

Book of Shadows

a

new

abbreviated

the collection

is

fragments used by

there

the

on

His

ritual

to

attempts

January 1, 1996. his fifth wife, Phaedra and and speak on Pagan and

tour

topics

speech a

Emeritus

married

‘A Book

Berkeley,Bonewits rejoined the NRDNA Heestablished groveandwaselected Archdruid. ‘TheDruid Chronicler (later PentalphaJournal) as national Druid publication in 1978. Bonewies the

and

of Archdruid

1976.

In

left

partners

Lipp,in running “PaganWay”group in

Wiccan

York

New

also

was

wife, Deborah

Gardnerian

Bonewits

the Rosicrucians,

as

a

he

title

of

movements.

serving

with his fourth

time

all

on

president of the Aquarian Anti-Defamation League (ADL), @ civil liberties and public relations organization He was

this

of

the

based of

most

of Eosinophilia began showing symptoms Myalgia Syndrome,possibly caused by chemiHe cally contaminated L-tryptophanetablets. resigned as Archdruid of ADF and assumed the

assem-

compendium and

a

non-Pagan

1975, Bonewits

Frangquis’s Chronicles, as the Reformed

add

to

many

Chronicles

For

Minneapolis

to

neo-Pagan journal

and

year

moved

copied coven’s

Berkeleygrove more neo-Pagan led to clashes with the longtime members. and During the early 1980s, Bonewits Sally Eaton, later his third wife, were heavily

may also keep a separate Book of Shadows recording its own innovations, and most individuals also keep one for their

involved in

Gerald

the

‘Templi Orientis.

In

the New Reformed eclectic Wicca

an

Bonewits

fresh

he

the

to

Bonewits Gaelic 1988 to

for

and

“Our

Druids

status

in

the RDNA.

to

and

Bell

worked

the

largest

became

with and

most

organization

legal standing

the United

or

of

Ar nDraiocht Féin (Irish Own Between Druidism”),

cessful neo-Pagan Druid

‘America, with

a

starting organization with

Druidic

1995, Bonewits

the ADF into

tum

in fellow

City

Bell,

the idea

Archdruid, of

York

New

Shenain

ancient

became

ViceArchdruid

Ordo

States.

and

in

The

coven

Doreen Valiente suggests

that

got the idea for the name of Shadows from an article published in an

Book

private

workings. Gardner

‘of The Occult Observer an

to

met

neo-Pagan

no ties

the

tradition.

neo-Pagan, and discussed a

of

into 1983, he was initiated Order of the Golden Dawn,

moved

1983, where

revival

California

inheritance.

advertisement

Aid,

for

also appears.

in

1949,

his

own

This

divination

be surprising

Gardner

his

own

used

usage. The movement

of rituals

ofan

term

which

refers

to

a

Sanskrit

shadmeasuring felt that it would not

by

Valiente

throughout

Pagan tion

if

issue in

novel, HighMagic’s

article

on manuscript ‘ows, but Doreen

an

issue

had Book

appropriated it for of Shadows is widely

of the neomany segments to refer to the working collecindividual

or

coven.

(SLR)

others suc-

BOURNE,LOIS (n.d.)

North

tax-exempt

Lois Bourne at

the original

Bricketwood,

was

initiated

covenstead St.

Albans,

by Gerald Gardner started by him at Hertfordshire,

at

29

BRADLEY, MARION ZIMMER (1930-1999)

festival

the

of Candlemas

in

the

late

1950s.

‘She held the the

position of Maiden and, following subsequent departure of his High Priestess,

took

this position after Gardner's

up

shortly she

left the

claimed

to

of

more

have

named

the

Margo,

coven

her group in order Brickerwood coven its

Lois

for group ally formed

a

Bourne seventh

the

co

number her own

was

of

with

years

voluminous

readers.

She

Her

of

the whether and whether

with until

she

ability

eventu-

Bourne

abilities

and

a

music

“cominghome” and realized that this

bond

where devoted to

has into

incorporated her

own

what

she

work when it

Bourne is

neo-Paganism,

the

learned was

from

them

of three author books which have never been out

of nonfiction

on

of

medi-

opera.

god

adores has also acted

She

Pan

Sheis

and

an

classical as

trainer

big cats and has a good reputation field, having worked only with kindness of

She considers that her experience animals has enhanced her ability

wild

with all animals. The Ritual

to

(LB)

Year.)

(1930-1999)

The

Ladyof Avalon. Though

Christian,

a

her depiction of a matriarchal society being affected by a patriarchal Christianity inspired many

Pagans and

Writing

feminists. since

stories

influenced

tive

by many mythology. By the

she

had

was

Golden

the

Bough,a on

the

same

early age, Bradley

classics time

of compara-

she

was

ten-volume edition

classic

addition

in

pedia

read

an

to

in comparative a

fifteen-volume

subject.In

love of

appropriate.

and

walking

fiction and prolific writer of science Zimmer fantasy novels, Marion Bradley's modern impact upon neo-Pagan thought is gigantic, particularly through her book The Mists of Avalon and its sequels, The Forest House

ogy,

She

late

A

‘West

America, and Anatolia.

the

Southern)

Patricia

BRADLEY,MARIONZIMMER

and

Indies, South

and

(See also

leading. She was Gardner and has alwaysremembered how much she owes him for his teaching and affection. During her magical life, she has worked with people of different traditions in England and throughout Europe, and during her many travels she has activelysought outand made the acquaintance of Witches, wizards, and shamans in Russia, Mongolia, China, Macau, Africa, the been

her

and firmness.

devel-

was

from

Witches.

include

interests

locum

with

her

(with

ofthe Lancashire

avid reader

such

had

coauthor

of

of the her garden, containing statues and the goddess Diana the huntress.

in

of

endows

abilities.

certain

child

close friend

a

She

tating in the countryside, and a devout love of nature and animals. She enjoys cultivating

this

seventh

on television.

correspondence also

was

of The Trials

was

Cambridge University,spo-

at

receives

She

oped extrasensory first psychic experience at the age of four years. Throughout her childhood, adolescence, and medical training asa nurse, her natural aptitude for prescience, clairvoyance, and visions continued unabated. After reading Gardner's Witchoraft Teday, meeting him, and subsequently being Initiated by him, she described the experience as had

radio, and appeared

on

Edgar Peel, a

and the Norfolk

wisdom

natural

herlife

ken

in

group. born the

was

lectured

and his-

instigation

discover

worked

Bourne

who

Shehas

group

at

child; traditional

children

years.

genuine, possessed any real

members

power.

Norfolk

a

by 2 woman approached and joined

who had

Bricketwood

point

joined

tradition

the Norfolk

to

in

hundred

two

this

and

coven

unbroken

an

it until

At

Witches

than

tory introduced

retained

death.

Bricketwood

of traditional

‘coven

and

Witch Amongst Us, Conversations With a Witch, and Dancing With Witches along with a fourth book, Spellsto ChangeYour Life (2003).

print:

fifteen, of The

mytholencyclo-

addition

to

myths, her love and understanding comparative mythology would shape many the themes

within

her books.

her

of of

She also studied

30

BRIGHT BLESSINGS

psychology, and parapsychology, all in order to bring depth and reality to her stories. Much of her writing, if not all, contained. ‘many feministthemeswith strong, central female characters. For example, her book Firebrand discussed the Trojan War from Kassandra’s perspective. Mists of Avalon was the Arthurian cycle from

seen

anced

female

a

the

heavily male-dominated

science-fiction Both

claim

Her

perspective.

fantasy

her

and

feminists

would

works:

lay

The Mists

sequels. Both claimed it as an accurate depiction of pre-Christian cultures and their destruction by Christianity. Her rea‘son for writing Miss was to challenge Christians ofAvalon

and its

and their

stance

BRITISH DRUID ORDER (BDO) ‘TheBritish

on

and women’s

women

con-

Many would be surprised to learn she was a practicing Christian, a member Mark’s in Episcopal Church Berkeley,

California. Not

and feminists,

a

influence

great

Bradley also

on

interest

the

was

of

her aid in

Society for

were

inspired by upon also an

was

1999,

She

upon

Glastonbury

(See also

was

away

cremated

Feminist

under

currently

is

Tor.

members

of

‘gods: Some ers on the

Christian tual

history

of the

honoring ‘gods,the

interna-

on

September 25,

and herashes

scattered

(HC)

Spirituality and Neo-Paganism.)

phrase is widely used by many pagans as a complimentary close to correspondence, in the same way that very sincerely and yours truly are used in business letters, or best wishes to might beused ina friendly note. It is meant connote that the sender regards the recipient

British

Druid

“shamanic” form. Different

the

order

focus

on

many different of the Celts, oth-

revere

those

Saxon, ancient Greek, Roman, or gods. This diversity reflects thespiri-

the creation an

of the

Grove

original Pagan,

encourages

BRIGHT BLESSINGS ‘This

Order

‘Order was formed in 1979 with the purpose of returning Druidry to something close to

influ-

tional organization devoted to the reenactment of medieval and early Renaissance times.

Bradley passed

Mother

The second

Anachronism,

Creative

other

two

only drew

life but

circus

gaylife. helpingin

depiction

accurate ence

in

neo-Pagans

influenced

groups. Many in the gay culture her Catch Trap, a book that not her

The

its

only

Druid

guidanceof its founder, Philip Shallerass (aka Greywolf), and Emma Restall Orr (aka Bobcat) as joint Chiefs, their role being that of facilitators and guides. Both have experience in numerous magical, mystical, and spiritual traditions, all of which they bring together in the BDOto create a unique brand of Pagan Druidry.

tributions.

that of St.

(SLR)

the influential

most

balance.

and

genre.

neo-Pagans

to

bal-

stories

favorably, and that it is the sender’s hope that the recipient will receive the “bright”blessings of the universe. Bright, in this sense, is used as the opposite of dark, to connote things desired and desirable: good health, wealth, energy, and

of the islands interaction

the ancestors,

spirits

of

the

of Britain.

with the

land

The

the

order

Otheworld,

Fairy folk,

the

and

natural

of

the

old

world. The

secondary purpose

of

the

order

was

souls community of like-minded drawn to together by a common purpose, understand and celebrate the cycles of birth, life, death, decay, and rebirth, and to understand our role as humans within these cycles. Toward this end, the order has a growing network of groves, Gorseddau (gatherings of bards), and groups that come together for ritual, celbration, to share teaching, and to pool talent to

and

create

a

resources.

Theessence

of

the

order’s

teaching

working with the spiritual energy awen-literaly, “flowingspirit.” It is

liesin

known

the

source

as

BUCKLAND, RAYMOND(1934and

inspiration

of

by the gods

and

creativity, a gift bestowed particular by the goddess

in

known

Cerridwen, or

Bent

White

of

the

BDO

the

as

Crooked

The energy

One.

Woman, direction

and

generated by this flowing spirit, through which maintains an open, dynamic, and are

to the needs responsive people, and spirit. Those who

ture

order

of

the order fluid

struc-

time,

work

place, with

the

encouraged to make their own links with this spirit of inspiration, through which they mightfind their own energy and creativity, and thereby discover and walk their own sacred path to joy, peace, healing, ecstasy, and the gods. are

order

The

tional

areas

ovate,

and

bard

receives

of Druidic

Cerridwen:

practice, In the Story

Druid.

three

gifts

(awen)

Inspiration

of

the

recognizes

from

three those

of

brewed

tradiof bard,

Taliesin, the

the

a

ple and

not

goddess shape-shift-

number

for

profit.

The key of

inspiration

network

a

members

BUCKLAND,RAYMOND (1934-

)

their creativity.

of

the

Gardnerian

Wicca

to

this

one of

as

being one is

but

Born studied

Gardner

and

were

sonal

teaching

tradition

direct

perthe

moved

ated

of life, highhilltops, wading in the waters forest gatherings, fire dancing, spirit weaving, soul healing, eisteddfod sessions, and a growfestiing list of publications. A cycle of seasonal vals promotes a sense of identity with the land and its cycles of growth, death, and rebirth, as do rites of passage such as naming ceremonies for children, hanefastings, rites of puberty, cron-

New

ing (see Triple Goddess), and passing over (see Requiem). The order sponsors Druid-Christian and other interfaith gatherings. Events take

Gypsy father, Buckland

Gypsy culture

for many

1950s, he read Witcheraft Gardner and Margaret Murray's

Europe. He

began

soon

which

Gardner,

and

in Wicca.

a

and

with

the

to

States, though

Pagan accomplishments.

Western

whenhe

even

on

on

in

responding

is done through and Gorseddau, groves, groups, through ‘camps, talks, workshops, sacred walks, sweat lodges, howling under the full moon, singing

experience.

This

and

the

WitcCult

credited

the

in

Gerald

Todayby

the United

to

the occult

Then,

express

people who brought

two

his

1934

in

can

Buckland is

Englishman Raymond

to

on

a

(PS)

back

pass

be

to

information,

order

traveled

to

are:

of the

each of the three

‘Theorder seeks through hands-on

and

friends

and

years.

facets.

order

and

prophecy, and ing. These gifts typify the roles of bard, ovate, and Druid, respectively. Each area of study is ‘a indiprocess of discovery and healing, of the vidual, of society, and of the land. The journey takes us through through the Druid tradition poetry,

of the

aims

providing bringing people together to share inspiration, celebration, learning, and of community and ricual; to offer a real sense belonging; and to serve as a forum in which source

Cauldron

the

by

of venues, both in Britain and overseas. Events and membership are provided at minimal cost, being primarily for peo-

place at

with

contact

31

)

cor-

continued

his wife, Rosemary Buckland,

United

States.

Eventually, they Kingdom to visit and eventually initi-

the United trained

Upontheir

return

home

their

to

Long Island, bringing

Gardnerian

back with them the Book of Shadows and secret names,

they opened

the Buckland

Magick and

the

York Coven With

Lady

High Priestess was

turned

became The

the

Bucklands

was

formed

Rowan Theos

to new

High

of

Soon

Supernatural.

position

over

Museum

1963.

in

from

retiring in

Folklore, after, the the

1972, the and Phoenix,

Priestess

remained

as

and elders

coven

who Priest.

of

the

they divorced from one another and eventually left the coven. At this time, che new High Priestess and Priest obtained from Rosemary alist of guidelines about coven procoven

cedures

until

and

traditions.

This

would

prove

to

32

BUCKLAND, ROSEMARY(LADY controversies

cause

Wicca in years To form a

to

that

she

Priestess.

American

Gardnerian

a

new

coven,

Deirdre

could

act

Under

to

the

as

the third

degree

coven

coven’s

new

guidelines taken from third-degree High Priestess refused

valid

third-degree

caused

schism

a

Deirdre

Theos

he had

tradition,

Buckland

‘SeaxWica

to

and

Wicca

found

in the

created

that

democracy

reinitiated

when

the

and

within

the

prob-

Gardnerian of

tradition was

a

selfinitiations In the

coven.

early

realized

that

“Notes

ten

marriage again,

the

years, ended. a

closed

the1990s,

In

and after

school

playing

as

life.

major

a

role in Buckland

bring-

was ing Wicca to the United States, also a prolific writer. His books include The Scotish Witcheraft Complete Book of Witchenaft,

Practical Candle Burning, and

the Gardnerian

handing

American

over

When

Theos

High

Priestess

with

Rowan

thereins

to

Phoenix was

create

leavset

a

within

the

guidelines

on

use

of

set

the

and to

for

from

the running of a coven and the oral traditions that went with itis unique to the American line

and

Wicca

schism, creating

the

Long

eventually led Island line and

to

a

the

Wicca. These Kentucky of line of Gardnerian ‘guidelinesare not found in the English lines. In 1973, Lady Rowan, Ray Buckland, Lady Theos, Phoenix, and other elders of the Gardnerian

American Book

of Shadows. in

the

as

Lady

1973.

created

movement

authentic Rowan

what

first-degree separated from

(HC)

BUDAPEST, Z

once

of publiclife, century north-central Ohio,

quarter

retired

Island

their

he married

moved with his family to where heretired from active As well

and

Rowan

and Guidelines” tradition. This

Raymond

After

Long

ing, they worked

offered

correspondence

the

their

they designated

in Seax-Wica.

they created many into

and Phoenix.

1980s, Buckland, along with his new wife, the Seax-Wica which Joan, opened Seminary, courses

Long Island,

the coven,

in

of Gardnerian

flaws. Seax-Wica

recognized

Theos

of

Deirdre

procedures. the rigidity

fix these

tradition

new

This

Initiate.

the Kentucky, creating Wicca. Eventually, this schism

when

that

result,

a

on

Lady

1972,

position

recognize

to

Gardnerian

under the Long Island Disillusioned with lems

As

their home

tradition, In

to

of

line

healed

was

in

moved

Kentucky

High

Gardnerian

broughtthe

to

initiated

and

the

Phoenix a

husband

raised

‘Theos

as

her

Raymond

initiation.

Deirdre

and

Book of Shadows New York. There

Rosemary, only a could perform a valid and

she

come.

named

woman

so

in

ROWAN)(n.d.)

is a Goddess

religion as

a

better

crucial

known

feminist

who

Z,

as

sees

ideological and

psychological support to the work of feminism. ‘She was born in Budapest, Hungary, in 1940. Considered one of the founding mothers of the ‘women’s

spirituality movement,

she coined

the

BUCKLAND,ROSEMARY (LADYROWAN)(n.d.) The wife of Raymond Buckland, Rosemary Buckland (also known as Lady Rowan), was the

feministspirituality.Sheis the author of The Holy Book of Women’s Mysteries, The Grandmother of Time, Grandmother Moon, The Goddess in the Office,and The Goddess in the Bedroom. Budapest’s mother, Masika Szilagyi, was a medium and a practicing Witch who supported both herself and her daughter with her art Szilagyi wasa sculptor whose themes always

first High Priestess

of che

celebrated

the United

Initiated

Inside. tant

He on

has

also

served

Witchcraft

presentations.

States.

WitchenaftFrom the as a major consul-

(1940- ) Zsuzsanna Budapest, passionately committed

for many

stage

and

screen

(HC)

Wilson, High Priestess

Gardnerian in 1963

tradition

in

by Monique

of Gerald Gardner's

coven,

term

the Triple Goddess

Budapest Mother

grew up

Nature

as

and the Fates, and

respecting and appreciating a god. Budapest attributes

a

33

BURIN

the

of postwar Europe and political under Soviet rule as two of the rea-

poverty

oppression

why she

sons

became

fiercelypolitical.

so

result, when the Hungarian Revolution in

out

left

1956, she became

her

school

native

and

the University of Vienna

a

broke

political refugee and She completed high won a scholarship to

a

country.

Innsbruck

in

As

Austria, where

in

she

studied

languages. Budapest emigrated

in

became

1959,

the United

to

student

the

at

States

University

of

Chicago, married, and gave birth While sons. living in Chicago, she with Second City, an improvisational cal school SCTV

known

to

two

and

of

thirty, she

liberation

California, where,

to

became

activist

an

the age the women’s

in

at

Angeles, she incorporated a spiritual dimension into the political women’s movement, founding the Susan B. Anthony Coven In Los

and

This

One.

of

born.

other

1975, she

In

feminist

coven, the role model for

became

subsequently

thousands

thefirst

was

spiritual

being

groups

The Feminist

wrote

Book

of

Lightsand Shadows, later published as The Holy Book of Women’s Mysteries(WingbowPublishers, 1989). This into

‘women

thefirst

was

their

tage, and became Witchcraft to

the

McFarland

an

undercover

she

lost

the

to

lead

for

in

same

reading tarot

year, cards

policewoman. Although law against psychics was

later. years moved from Los

‘San Francisco

area

the

in

quality Coven

due the

to

her

L.A. basin.

Number

One

cable TV show and

own

of the Women’s

the Goddess.

Spirituality

Forum,

sponsoring

spirituand

spiral dances, in the

about

Area

Bay

(STR) Feminist

and

Spirituality

BURIN Burin for

is

archaic

an

scribing

a

used

magical circles

in

siglls, especially used

(See also

the

for this

by some

for

Such

is

tool

or

signs preparatory

as

white-handled

to

knife

is

(DKR)

purpose.

Tools of the Art:

a

engraving

candles,

on

although

spell-work,

tool.

engraving

or

person’s term

Craft

or

Bolline.)

BURNING TIMES

Many contemporary the “Burning Times”

was

ries. Some a

Church of

to

effort

of the

on

eradicate

Goddess

Pagan

land.

historical

that

suppose

systematic

that

fuzzily in the time eighteenth centu-

somewhat owelfth and

the

actual

an

period, placed between

believe

Pagans

the witch hunts were the part of the Catholic the

remaining vestiges

religion

Others

and

its

veneration

that

presume

a

of

wave

misogynist frenzy

contrast

this need

through Europe at was overcome time, by the to and disempower frighten,intimidate, swept and that society

A vocal

‘women.

that

che witch

Angeles co the difficulty with The Susan

B.

continues

to

ries

hunts

million

nine

‘women,

were

Most

unfortunate

of Pagans

minority

Holocaust—that

nine

Budapest

Anthony

(defined Dianies). In chat

trial, the

down

book

spiritual/Goddess hericore writing of the Dianic

arrested

was

to

air

the

movement

Budapest

struck

own

hands-on

her

in

nonprofit organization Hallowe'en ality retreats, monthly lecture series

movement.

Number

stars

is director

to

family's spiritual tradition, practicing solo worship of the Goddess at a home altar in her backyard. In 1970, her marriage broke up she moved

and

theatri-

honor her

and

duces

Los

(See also Dianics; Neo-Paganism.)

studied

for its Second City Revue show. Budapest continued

television

Angeles,but Budapest’sBayArea coven, Laughing Goddess, did not thrive due to internal politics. Budapest travels frequently, giving numerous workshops and lectures on feminist Witchcraft and spirituality. She profunctionin

were

Women’s

actual

period of several witches, vircually all

over

centu-

a

tortured

of these

an

maintains

and

beliefs

conflation

burned are

che

of witch

of them

at the

stake.

result

of

hunting

an

with

34

BURNINGTIMES

the

Catholic

Inquisition.

official

an

Inquisition

of the church that late medieval era. It

heretics, often burned

its

victims

very few

the other

hand, typically occurred

centuries

following

‘most

by

those

part,

the

on

secular

during this in thefifty

the

during and

bodies.

the

For

the

early

fifteenth

the late seventeenth centuries. Many accounts we have of these proceedings,

the

however, have and ties.

been

grossly misrepresented by writers Prior

to

the 1970s,

sensationalized over

the

researchers

most

time,

relied

to

Innocent

popular

inconsistent

of

Pope

and unreliable

the

1829

novel

Histoire

de

example, Vinguisition en France, by the sensationalist writer Etienne Leon de Lamothe-Langon, had an influence on the popular beliefs about the historical witch trials during the nineteenth century. In this lurid book, along with lascivious and executions, the descriptions of torture author describes enormous trials run by the in the early Inquisition in and near Toulouse 1400s. In the largest of these, four hundred women were supposed to have diedin a single day. Subsequent research has revealed that these trials were entirely fictitious. Unfortunately, Matilda Gage, in her 1893 book, Women, mation Her

to

be

figure

four hundred

of

Church not

and

State, took

only factual,

nine women

million were

this

but also

matic

figures, the

the

Scholars

of

of lost

regions

remote

coll

likely

was

sixty thousand,

were

women.

scholarly

research

This

to

led

which

an

witch

continued and

At

from

the

in order

used

different

a

the

late

church

to

it

century

apparent that

similar

sixteenth of both

typical.

during across

craft

It

church

the great

Europe,

began to

and

of the

was

until

not

courts.

secular

In

courts

church-

their

Reformation,

started

state

those

be tried

to

by

to

then

accused

local

behave

in

the end of the

the central

religious wars that

enormous

its

continued

when

century,

did

century,aschurch authority

in the wake

manner.

it

right to try subsequently

of witchcraft; it authority to release the

diffuse

trial

fifteenth

the exclusive

began royal and imperial courts to

of actual

spoke strongly against is now

secure

counterparts. Inthe following

with

emerged.

majority of those brought before ‘general,accused witches tried in fared much more poorly than tried

they

texts,

pattern

accused

this

official

information

systematic study

once

read

to

sensational

supplementthis

to

all those

change in the way were approached.

hunts

scholars

magical practice, so

in Europe, in the history of women.

into

pronouncements

onward,

centered

important

the

Although

and

dates

mostly

increase,

infor-

that dead assumes executed every week

as

the probable death tolls alike, began coming to light from the mid-1970s onward as the result of a draThese

Although

For

of whom

percent

the

that—because

forty

75

and

known

Hunt.

and

records.

accounts.

Witch

have been between

about

1580s

widely

now

death

the careful and

(such VIII), and

bull

occurred

coral

began

1484

which

be studied-the

to

yet

documents

the

recorded

the

estimate

now

hunt

actually of

between

years

(such as the upon witch-hunting manuals infamous Malleus Maleficarumof 1486), church as

were most

period

event

the witch

records, vigilante action, and

in

centu-

to

European

this

were

through of

Great

that

pause for four centuries. thelatest research, fifteen

executions

1630s—the

were

margins of society

from

According

hunts,

targeted, the majority of victims were women, and nearly all of those executed were hanged. belief in the howTimes, Popular Burning ever, is grounded to some degree in actual historical events. There were sporadic outbreaks of witch hunting in various locations

throughout Europe

without

thousand

the Reformation

conducted

usually

continued

on

Europe, and

in

the stake,

The witch

women.

somewhere

persecuted

at

and killed

was

flourished

arm

the

during

The

authority deteriorate

sweeping of witch-

(often legally

35

BURNING TIMES

unsophisticated) the death

tolls began

of

times, it

is

misogyny

from

this

of

cause

of

death the

the

victims

male. It

were

that

while

were

executed

Ireland.

several

writings

records

reveal

anomalies

that

of

For was

a

such

areas

evil of

Iceland

as

also interesting

is

and

thousand

to

accused

witches

Only ten

executions

recorded

are

thousands

in

An

misogyny,

however,

Even

the

in

apparent

literature

important, it

more

number greatest took place near

of

locations

central

down. This ars

that

a

to

put

a

has

as

area

far

especially executed) as a witch factor—includinggender. To say that there Pagans of today and In

appears fact, the

Pagans, to

come

be

to most

the

most

the

people whom their spiritual

victims

of

modern

of these

hunts

likely (and

Pagansconsider

the witch

is be

the

village cunning folk, herbal healers, midwives, and other practitioners of benign magic. According to the trial records, these people were rarely targeted by the witch

hunts.

In

ancestors:

fact, they

were

far

more

of these

been

discoveries,

struggling

himself.

Gardner

been

initiated

into

schol-

Pagan

understand

to

the

This

era.

(Cul in

Gardnerclaimed

to

Western

have

tradition

of the

with

the

ver-

described

by Margaret Murray popular book, The WitchCross-fertilization

Europe (1921).

Gardner

fact that she

been

the Paleolithic

since

consistent

is

herintellectually

in

have

underground during

of witchcraft

sion

to

that had existed

Christian

of the

source

pan-European

a

hadflourished

and the

wrote

evident

Murray is introduction

the

in

tohis

1954

of the Craft

Laws

Wiccan

tradition

likely

had

left

because

history

trace

no

the

on

Inquisition and

records

destroyed Burning Times, its

fabric

had

entirely

artifacts

that

a term

the

the

during

he appears

to

have

for this

purpose. political climate

in

porary

Paganism developed

played

a

1980s,

the very to

of

practitioners

The original Pagan narrative. Burning Times paradigm appears

coined

other

studies

by

as

to

process by which the European witch hunt became such a central element of today’spopu-

of

surprising—and to many unsettling~information witch

light

have

ars

this

understatement.

result

others

willingness

from Ordains, which were circulated the mid-1960s claimed that onward, Gardner

living

between the

and

magic.

In

The

a serious

light as a played in the

malefic

or

schol-

tried any

ability

book, WitcheraftToday.In his

broken

more

than

few links

are

to

the part

factor,

danger of being

person in

hunts

had

led several

was

the

other

in

is their

identify (and accuse)

between

executions or

causative

a

border

disputed

in

borders

authority

information

observe

to

and

is

areas.

that

certain

convictions

disputed

where

Germany.

of all these seems

all

in

of Russia,

compared to equal degree of

folk healers

and in

consistent

is

anthropological record—amongthe of tribal or important “jobdescriptions” village

witchcraft

note

Scotland, only four died

in

This

the

Gerald

the

virtually all

men,

accused.

lar

believed

was

magic

than

accusers

with

call

misogynyas thing, the

one

be

to

where greatest of malefic practitioner

women

Italy, where providence

be the

trial

hunting.

image of female. In

of

majority

the

popular

that

find examples

to

importance

among

‘magic was northern to

But

witch

toll

of

great

time

dramatically. these more enlight-

rise

geographic

question

into a

the

in

this

at

was

difficult

not

period.

number

a

to

the perspective

From

ened

It

courts.

further

have and

of historic

elements

of emerging

contem-

to appears During the 1970s

role,

narratives

essential

which

in

minority

Pagan anthropology

became oppression legitimizing the demands One scholar of groups. has suggested that claims

were such an past victimhood indispensable ‘model for the construction of authentic idento

tity

at

this

inantly

time

white

compelled but

also

essential

not

that and

even

Paganism—apredom-

middle-class

only

to

create

movement—was

such

a

narrative

cling to it defensively despite lack of historicity. to

its

a

36

BURNINGTIMES

Ic is

on the state regrettable observation of Pagan scholarship, especially from the beginning of the 1980s onward, that widespread belief in the literal interpretations given to the Burning Times and the Women’s a

Holocaust

flourished

at

information

considerable

that

these

within

the

beliefs

time

same

the

to

becoming widely available. unfortunate in light of ties

the

This

contrary

many have continued

Pagan assumption that the witch

was

especially

is

the

Pagan community.

that

The

altemative

seventeenthinability co understand century history well enough to distinguish the ‘genuine practitioners of beneficial magic (‘cunfolk”) from the presumably imaginary ning of malign magic and heretical practitioners

of oneself

were

(“witches”)has resulted

diabolism

to

hunts

and

The

erable

popular

Christianity

mainstream

Judaism.

difficulcause

to

confusion as

as a

to

Witch

what in

in

consid-

the identification

today’sworld might

imply. Complicating discussion Pagan issues is the proliferation

of

these

of

core

byzantine

systematically promoted and actively prosecuted by the authorities of the time, especially

rules of secrecy within the Pagan community. These have resulted, at best, in distrust, frag-

bythe

mentation,

trust

of

Catholic

Church, developed into a disorganized religions and civil authority

that has done to

prevent

than any other single factor Paganism from taking its place as a more

religious movement. Another of these problems was theprolif eration of the “victim mentality,” accompanied sense of fear, by pervasive anger, and righteous indignation, that dominated Pagan discourse for several decades and resulted in large of the Pagan community segments expending their energies on belligerent and confrontational political action at the expense of spiritual development and community building. The tendency of Pagansto insist on the literal truth of a narrative of the Burning Times that has been thoroughly debunked through rigorous serious

academic of

research

credibility

selves

as

has also

cost

them in terms establish them-

they try to practitioners of a legitimate religious as

at

lack in the often

worst

and

of communication—and fierce persecution of sup-

posed offenders (see Witch Wars), Fortunately, since the mid-1990s, a proliferation of informed scholarly writing by, about, and for Pagans has had a considerable impact on the beliefs of today’s Pagan community. Pagan youth organizations are currently springing up in colleges and universities throughout the English-speaking world, and it is no longer necessary to be ignorant (or dismissive) of the academic study of history, religion, anthropology, classics, and this mythology in order to be a Pagan. In climate, literal belief in the Burning Times not only is waning, but is also being studied as

a

phenomenon—anearly developmental

element in mate

and

movement.

the

history of Paganism as a legiti constantly maturing new religious (FM)

a

CABOT,LAURIE (1933- ) best

Probably “Official

Witch

her in

upon

North

in her guise

Salem,”

ticle

a

the

as

bestowed

by then-governor Michael Cabor is a figure viewed with both

American

inside

and outside

the

Pagan community. Affecting

stereotypicalWitchy style, with flowing black

clothes, long black hair, heavy makeup, gers adorned

gold flamboyant in

Cabor is

on

a

quietstreet and

daughters Cabor is tage the

numerous

with

a

of

her

promote

an

Salem,

has

take

been

down

occult.

She

at-home

to on

on

for Wall Street

her books, promote Witchcraft and psy-

and

Witchcraft

and

green-faced witches Cabot

of Eastwick, charging

helped launch

Awareness.

to

psychic books. into

edu-

has

used led

for pro-

of John Updike’sThe

“anti-woman, anti-Christian ‘She

tours

public and suppressing unflattering She depictions of Witchcraft. known to go into shops and simply

decorations. against thefilming

Witches

as

instruc-

lectures

Hallowe'en tests

road

by some does of

hoe

because

in the

She's

.

that and

has

she

had

has

we

been

dif-

a

been

community

But

once

seen

And anyone

...

pagan

reputation.

that...

[Cabot]

commercial.

as

that

sort

to

have

had

fighting

that

gets

rethink

to

for

who

the

same

things we have—the freedom to practice religion—Wicca.”(SLR/FWB)

our

CAMPANELLI,PAULINE E. (1943-2001) Artist

Eblé

Pauline

the

Bronx

Campanelli

the

book was anti-witch.”

the Witches’ League for Public

stricken

born

was

She

1943.

January 25,

on

cot-

herself

sees

Witchcraft

Cabot gives

the

ficult

in

Salem’s

her several powers, and to promote Cabot has also put tremendous effort

cating the and erroneous

“I think

herself,

Witch

practicing

a

way.

unassuming with her two

figurein

shop, counseling

view

Laurie

unique

and

the

of Drawing Down

cats.

investors, and tours videos, and her views powers.

own in

well-known

a

Jane Fonda

chic

her

in

industry of the

tion,

and silver rings,

divorced, Cabot lives

Twice home

with

fin-

and

‘Moon

commented,

1975

ambivalence

some

a

known of

Laurie

Dukakis,

Margot Adler, author

was

with

polio at age three and spent year in an iron lung. She was not initially interested in art, but aspired to be a naturalist and illustrate the species she hoped to discover. She attended the Ridgewood School of Art in New Jersey, where she began selling still lifes while

attending school.

the childhood

Due to

polio, Campanelli painted standing on crutches in an that used to bea eight-by-ten-footstudio bedroom. done

Hundreds

by herself through

sold ture

Berries, sold She

Witchcraft lications

more

wrote

and

of art

husband

prints

Dan

were

mail-order

catalogs and furnimost popular picture, Wild Rose than 600,000 copies.

Pagan beliefs became

Her on her.

her

and/or

Her

stores.

of thousands

and

illustrated

Pagan rituals

in the United

a

States.

for

major influence

books

about

Llewellynpub-

Her book

Ancient

Ways:Reclaiming Pagan Traditions (Llewellyn,1991) 37

a

38

CANDLES

Pagan holidaycelebrations. The section on Samhain gives advice on charms and spells, to contact crystal balls, and using a tambourine spirits as well as offering a recipe for pumpkin bread. The Campanellis believed that a ghost inhabited their heritage home, Flying Witch Farm—that of Mary Insley Hunt, a member of the family who once owned the house. Campanelli died of complications from childhood polio on November 29, 2001, at the (STR) age of fifty-eight.

‘Magazine,and

CANDLES

lic schools in northern 1984; from 1982 until

describes

Candles

simply wax they, along with

sources,

but

used

magical rituals

for

signal the or object. of

colored

tal, a

light lamps, are

oil for prayer,

or

to

a

sympathetle magie

continue

to

without the It

can

send

to

also be used

as

a

votive

ancestor.

or

candles

chosen

Witch

can

or

enact

spell—witheach or

to

of

elemen-

a

zodiacal

correspondences, spell—forexample, a love

a

candle

representing For ritual use,

intention.

usually “dressed”by anointing

priate oil, dence. Traditionally, scented

to

it

enhance

with

a

a

person, candle is

an

appro-

its

corresponthe anointing is made from the middle to the top, then the middle to the bottom, but an inventive Witch may choose to use the direction of anointing to enhance the intent

of

the

spell, such

up. Similarly,

candles

magical signs

or

tion

burns.

on

the candle

words and

may to

resource

as

all down

be

inscribed

engrave release it as

the

the editor

as

and in

headquartered

Pagan

southwest-

of

the

Wisconsin

from

1979-

1985, Carpenter served School

Wisconsin

Psychologist,

quarterly published by the Wisconsin Psychologists Association.

School

a

In the

early 1980s, Carpenter began exploand ring neo-Paganism attending events sponsored by Circle Sanctuary. He began his for

the

in

Pagan ministry

1984, Carpenter moved

1983.

Circle

to

In

Sanctuary

Pagan ministry full

time. His doing work included publications editing, teaching, He groundskeeping, and office management.

began

ordained

wwas

1985.

His

as

a

Circle

minister

Sanctuary with

friendship Selena

in

Sanctuary’s

Circle

in June 1986 they married. Since that time, they have worked together to direct Circle Sanctuary and its many activities and services.

founder,

ies

Fox, deepened,

In

1988, Carpenter

at

Saybrook

California. tion

began

doctoral

of San

Institute

He became

and

stud-

Francisco,

the first in that

institu-

study Pagan psychology, and in 1993 the Parker scholarship, which helped

to

his

research.

Ph.D. with

In

1994, he

distinction.

Some

was

awarded

a

of Carpenter's

scholarly articles about Paganism have been published in anthologies, in periodicals, and online.

CARPENTER,DENNIS (1954- ) Dennis D.Carpenter, Ph.D,, isan American Pagan scholar, consulting editor for Circle

church

a

fund

(DKR)

Sanctuary,

dairy farm. His love of the outdoors and nature began in childhood. Carpenter scudied psychology at the University of Wisconsin, receiving his bachelor’s degree in 1977 and his master’s degree in 1979, He taught psycholHe ‘ogy at the university as a graduate student. workedasalicensed school psychologist in pubon

with

the candle

Cirele

Wisconsin, Carpenter was born on January 16, 1954, in Hillsboro, Wisconsin, and grew up

received

inten-

Wieean

center

all

or

of

em

and

represent

international

an

studies

physical presence

spellwork, by manipulating patterns

planetary,

action,

and

wick

deity in a sacred relic can symbolize the element burning can be used as an

left

healing or prayer of the spell caster. offering to deity In

of

presence A candle

of fire. A candle agent

and

are

codirector

and others

In

addition

to

his

own

research

projects has assisted writings, Carpenter in the growing field of His Pagan studies.

academic

pioneering dissertation,

“SpiritualExperiences,

CARR-GOMM, PHILIP

Life

Ecological Viewpoints Pagans,”has provided source

Contemporary

for researchers

material

ronmental

in

other

colleges and universities in North co Europe. Carpenter continues Sanctuary, but also

courses

is

several

on

member

a

of the

Association nizations.

He

other

as

psychology

time

orgadirector of

and

during

Carpenter widely in the and intemationally, and speaks conferences.

academic

the

the

speakers World's Religions at

Africa.

at

summer

Seates

Pagan festi-

at

He

was

among of the

Parliament

1999

held

United

South

Cape Town,

in

(SF)

CARR-GOMM, PHILIP (1952-)

Philip first at

his Druid

met

hewas

Carr-Gomm

eleven.

at

In

teacher,

in

Ross

Order of

his

he

twenties,

and founded in London for

the Esoteric

Society,

talks

by well-known occult authors Gareth Knight and W. E. Butler, and for members to Bulgaria and Egypt. Druid

Bulgarian for

seven

teacher guru,

years,

died,

and

giving

talks

and organizing

the translation

of his books in

English.

Eventually philosophy, he

disillusioned traveled

the work of Aivanhov's

such

as

In

1975, a

Aivanhov,

his

on

and

teachings publication

to

with

Aivanhov’s

Bulgaria and

teacher,

Peter

asked

was

and

lead

to

Druids. into

teachings

the Order

studied Deunov.

of

organized the distance-learning

He a

with John

of Druidry,

HarperCollins 1990). Since that time, the order has grown to become the largest Druid teaching order in the world, with thousands bers on all continents.

of

mem-

developmentof the order’s it was train in course, impossible to Druidry without visiting a Druid in person. Carr-Gomm’s has been to major contribution make training in Druidry a possibility wherPrior

one

the

to

is located.

the

course

helped make Druidry dynamic in the twenty-first cen-

and

have

traditional

incorporating

tury,

books, and

His

he created,

understanding

of

Druidry (his

teacher

lore

with

an

and spirituality informed with perspectives from Jungian and work Transpersonal psychologies. His current icludes exploring the links between Wicca and

as

Gerald

the

revival In

two of the

mythology

Nichols

worked

Gardner;

together they can

seminal

figures of the century)

twentieth

addition

‘Carr-Gomm

to

his

has trained

work in

closely be

seen

neo-Pagan in

the

order,

play therapyfor

chil-

dren with Dr. Rachel Pinney, and in Montessori education

Bulgaria annually for fourteen years, teaching Deunov’s Paneurhythmy dance in He visited

orders

with

journeys

followed

he

Mikhael

Omraam

Ros-

years—hosting

two

and

Bards, Ovates,

relevant

studied

a

1988, he

in

with

Nichols

He also

undertaking a Jungian analysis, with plans to become a Jungian analyst. On discovering psychosynthesis, he trained instead as a of Psychosynthesis therapist at the Institute in London and began a private practice. ‘A curning pointoccurred in hislife when,

that

Bards, Ovates, and

also

London

ever

eighteen.

icrucianism which ran

his

and

1952

to

Nichols, when

began studying

joining che

sixteen,

Druids

He

born

was

in Scotland.

Findhorn

at

and edited his teacher's book course, Matthews (Ross Nichols, The Book

Network

the Pagan Spirit Gathering.

travels

vals and

He

professional

Circle Sanctuary’s Pagan Academic and chairs the annual meeting, held solstice

wich

Psychological

cofounder

is

work

campuses.

American

well

as

and

America

teaches

university

various

at

and

39

)

study of psychology, taking a bachof science degree at University College in

lor

psychology, envi-

disciplines

England turned

science, religious studies, sociology,

anthropology, and Circle

of

and

Changes,

(1952-

at

the

London

Montessori

Centre,

School in 1993. founding the Lewes Montessori ‘Nowa grandfather, hehastwo sons from hisfirst and two daughters from his second. marriage The Elements His published works include of the Druid Tradition, The Druid Way, In the Grove

a

40

CAULDRON

of the Druids, Druideraft:The Magicof Wicca and Druidry, Druid Mysteries, and The Druid Animal Oracle (with Stephanie Carr-Gomm). Healso edited The Book ofDruidry and The

stir

Druid

‘Gwion’s

Renaissance.

(PGC)

The it

bottom

be

can

that (6o

and

hung

fire

over

pot with

handle

a

three

fire), or

a

associated

(so it),

with witches

when Macbeth

in what

an

scene

in a

witches

is both

tifaceted symbol, and for neo-Pagans. It can and

so,

like

thechalice,

it

ciple.

formation—here

roots it

a

powerful and

a

be described

smaller

its

raw

both

embodies

the cup

female

vessel

a

and

prin-

of

are

medicine.

into

the womb

symbol

capacity, with death and

and

has

cauldron

the

rebirth.

with

knowledgeand

wisdom.

the power

is associated

Cerridwen,

to

a

with

goddess

primarily with Wales, had was the ugliest person in the

a

son,

world. Agafu, who She sought to compensate for his hideousness by making him wise and knowledgeable beyond all others. She assembled the elements

necessary to placed them which

she

imbue into

her a

instructed

with

son

cauldron her

of

wisdom

boiling

assistant,

both

variety of forms, memorable flight

a

mythology. Gwion

great

subse-

bard.

Filled

with water,

colored leaves to of summer into

or

it

is often

used

as

scrying tool. A cast-iron cauldron, placed on a larger, nonflammable surface and filled with well as an indoor methyl hydrate, also serves (SLR)

(See also Scrying)

Tools of the Art:

Chalice/Cup;

Divination:

CENSER/THURIBLE ‘See Tools of the Art.

CENTRE FOR PAGAN STUDIES

and water,

Gwion,

to

for

The Centre

founded and

cauldron

Gwion, with

Lloyd

dead.

the

associated

cauldron

a

for

purely

autumn.

is

built on this aspect of the cauldron’s in his popular book The Black Cauldron,

powers which features

intended

had

Because

Alexander

Lastly,

a

the

practical level, the cauldron is sometimes used by Pagansfor its original purfood and medicine. It can be poses—preparing filled with flowers to symbolize the transformaOna

bonfire.

trans-

vegetables

the

transformative also associated

reanimate

became

on

a

food, and herbs, barks, and

into

a

tool

womb

as

cousins

the

meat

transformed

are

all of Welsh

her

had stolen

most

of winter into spring, symbolize the transformation

mul-

practical working

represents The cauldron is also

transformed

the

tion

‘Thecauldron

and

probably

in

quently

Woodcuts

alsotypically portray

era

legs

give

to

helicked

burned,

she

into

stirring

finds them.

wisdom

transforming

with cauldrons.

shaped

and

of them

is

finally

drops, to drop landed

thar herassistant

that

is

one

and

chased

and witch-

moors

Startled

Cerridwen

a

of witches

trio

spat, and

her son,

short

underneath

craft. Shakespeare's cackling ‘Macbeth are out on theScottish same

metal

a

either

be built

can

object long cauldron from the

hand.

off. Furious

three

contents,

the cauldron

son,

knowledge

cauldron, usually

rounded

year and a day. When this time and Cerridwen was preparing

a

passed the remaining

it

CAULDRON

for

in 1995

based

grounds ‘was

in

an

eighteenth-century

of their

together

put

Studies

(CFPS) was by Julie and John Betham-Payne

Pagan

home as

in

barn

facilityfor

a resource

learn for themselves

ancient

pre-Christian religions of the information provided accurate in leccure

form

from

more

a

number

those

about

to

sented

the

Sussex, England. It

wishing TheCFPS

on

the

world. preof emi-

speakers on a variety of mostly historical Pagan-based themes. It also provided a sheltered working space for small groups wishing tose the grounds forrituals. nent

a

4

CEREMONIAL JEWELRY Ar its

inception,

the

CFPS

for

used

was

a

before

final service

her

in

Brighton, southern

number of weekend conferences. The beautiful grounds and unique atmosphere made it an

England. John Belham-Payne conducted this. She also bequeathed to Belham-Payne her

obvious

famous

for

handfastings. Italso held the Pagan Art Exhibition by theVisionary

venue

first-ever

Group. The

Artists

is believed

Centre

first

be

building in England to sion by planning authorities Pagan in the projecttitle. ‘At thefirst works

Doreen

party,

the guest

as

of

with

friendship and

became

cated done

in attendance

was

friend.

She struck

visitor

Centre, and

assistance.

any

would

like

up

both

to

the

dishes.”

the Centre’s Valiente

When

asked

if she could

queried

patroness.

It

forthe

was

gave her last public talk for future development.At

lar lecture

how she

to

as

be

help, she said that she “wasn’t too feet but certainly could help wash In the end, she agreed to become

to

her

good on

Marlan

fire-

John and Julie Belham-Payne

frequent

the

at

funds

and

day Valiente—then Belham-Payne, indiseventies—phoned how much she admired the work being

in her

the

mutual

bonfire

it

was

her well-known

that particuauthor friend

flood dam-

severe

from

an

adjointhe long

ing field ran through it. The repairs and that it was never drying-out period meant to the public again in quite the same way. ‘Thefinal After

time

for her

che Doreen

barn

was

Valiente’s

passing and body was bought back to the ‘order that people could pay 1999.

Gerald

ritual

cools.

copyright

all

on

material.

includes

made

Gardner

the

artifacts, her

many

for

her, plus

The collection

that

items

of

some

also

includes

Gardner's

original

Book of Shadows

Valiente’s

Book

Shadows, thought by many

to

of

be Witcheraft’s

most

and Doreen document.

important

the house and bam were sold, and the Belham-Paynes moved to Spain in order to concentrate on archiving the collection, also freeingJohn up to design a new series of talks. A travIn 2000,

cling

of Valiente’s artifacts was also raise funds for suitable, permanent

exhibition

arranged to

for the

venue

and Museum.

Study Centre

‘TheDoreen

Vallente

cially formed ership of the

Foundation

2011, taking

in

artifacts

willed

the

over

the

to

John The

Bellham-Payne, by objects of the Foundation

artifacts

protect

which

are of

cation

(JBP/STR)

and

research.

own-

Centre's Doreen

important

and future ‘past,present to make those artifacts

offi-

was

are to

to

the

pagan religions, and available

for both

edu-

as

‘winter 1998, the barn suffered of surface mud age when tons

was

collection

Valiente.

raise

far away as the United States, Canada, Australia, and Europe to attend its that the barn, which could ‘workshops—meant only hold about one hundred people, was soon too small;another building was clearlyneeded. In

Centre

This

help

helped with the washing up. popularity of the Centre—peopletrav-

from

led

and research

founder,

Green who

‘The

her poetry

CFPS that to

and

library,

his

and their home. One

Centre

of

a

Vallente

the word

use

of Witchcraft

extensive

given permis-

to

Samhain

CFPS

be the

to

collection

used

open

by

funeral

in

her

their

last

CHALICE ‘See Tools of the Art:

Cup.

CHAOS MAGIC ‘See

Spellwork: Chaos Magic.

the

request, her CFPS for a week in

at

‘CEREMONIALJEWELRY ‘See Clothing and Ornamentation.

respects

CHARGEOF ‘The to

THE GOD

Charge

of the

God

is the

companion

the Charge of the Goddess, used in many

piece Wiecan rituals

as

part of the Drawing Down the

42

CHARGE

‘Sun upon

OF THE GODDESS (LEVITER

during a ritual. Doreen Valiente wrote both the Charge of the Goddess and of the at God, but they were not written the same time. The Goddess charge dates to the

create

1950s

‘So worshipmy

while

while

the

until

after

‘The is

the

VESTRIS)

Priest

she

worked

Charge

of

with

the

God

her husband text

here

published

with

discussion

in 1998, Valiente

no

between

This

comma

line expresses

icked fear, as

to

toa

estate.

the words

of

state

oftheOld

mere

In

dawn and the gates and Silvanus

Kernunnos

the

ofmy pipes isin

music

the

‘magicin

the

ancient

Pan, and

ofthe

it

unknown.

inspire panic fear and passionate desire. Even thoughI show the faceofa skull there would be without it cannot

me,

is

manifestationof ife ever must Life spiralupwards, know

cannot

in was

light

aspect

_you see me; the strengthand power of ‘maleness or the bringerofpeace in death.

Luciferthe Lightbearer,

the Hidden

The

Ibringyou power and freedomof the spirit which none

can

(STR)

theological document charge

term

Masonic

a

a

Charge ofthe

known text

God is read

as

exists

in

forms

various

and/or embody,

of the

Sun).

throughout during most

the Goddess

Charge

the ritual

or

and is recited practice where the Priestess is expected The

of

part

Drawing Down the Moon

as

to

This

Wiecan rituals

represent, the circle,

wichin

Goddess

originated

within Gardnerlan Wicchcraft. Gerard Gardner's first draft of the Charge was a hodgepodge

to

from

Alelster Crowley's Gnostic Mass Leland’s Aredia. It was intended

Charles

be

a

theological

statement

justifying

the

influence

of

sequence of Initiations. Doreen Vallente felt that the

Gardnerian

Crowley

ofthe ram in ancient Khem. Iam the goat{footed godin the sunlit groves ofThessaly, ‘and 1am the presence which was feltin the darkness of sacred caves, and by the standingstone upon the heath. ‘Lam the onrushingpower ofLif, and the

want

bearer

initiation,

without Love Ican

wizards, pagans

read charge is a set of instructions to a candidate standing in the temple. In neo-Pagan practice today, the Charge of the Goddess (and sometimes its companion piece,

and Amoun

One, who bore the spiralhorns

ofLightbut

ofthe

sisters

and eternal, and which

true

initiation

and

am

and

me

the neo-Pagan movement. The borrowed from the Masons; in

light.So fear me

whatever

Magical,witches and

important single

‘of quotes

in

wildness, know

THE GODDESS (LEVITERVESTRIS) ‘The Charge of the Goddess is perhaps the

without darkness, nor darkness without not,

Cosmic

CHARGEOF

no

stand stil. We

in

One,

deny to you for ever.

most

speakswords of tongues forgottenand

stars

Marriage,the

brothers and

me,

liberation, and

a

anxiety.

hills. _green woods and upon the summer ‘Myvoice isin the wind ofmidnight, and beneath

She needs me, and

pan-

Horned

ar

in

I Therefore

text.

ofnight.Lam and

are

endures.

«andheathens. For

was

One, who is ever young. Lam be who opens the doors oflifeand death, the gates

ofthe

Ecstasy,we both

Art

of John

experience of blind

compared

Listen

Charge permission

indicated there “panic”and “fear” in the the

as

rejoice

in 1997.

of Valiente's

need the Goddess the Great Sacred

written

of the God

the

Belham-Payne, guardian

Gardner,

not

was

died

Ron,

Valiente’s

to

Gerald

nothingthat

the

Gardner

was

too

Craft invited

Sheproceeded into

the

obvious, associated her

to

and

to

do so,

she

with

rewrite

first

the into

did

Crowley. Charge.

verse

subsequent prose form. Masonic Charge, the Charge of the intended to be read immediately

not

Like

then the

Goddess before

an

it

43

CHARM

‘This version

call

by Doreen Valiente in the 1950s, and is reprinted courtesy of John and Belham-Payne, guardian of Valiente’s estate cofounder

of

High

che

Priest:

Mother

Listen

the

to

whowas

old

of

words

For

of Lacedemonia sacrifice. Whenever ye once in the month, ‘moon be full, then

and

Sparta

due

need of anything, better it be when the and ye shall assemble in some secret place and adore thespirit of me, who am Queen of all witcheries. ‘There ye shall assemble, ye who are fain tolearnall sorcery, yet have not won its deepest secrets; t0 these will I teach things that are

have

towards

ever

youaside,

it; let naught stop you

or

cum.

the secret door which the Land of Youth and mine opens upon of is the cup the wine of life, and the Cauldron of Cerridwen, whichis the Holy Grail For

immortality.

who gives man.

unto

all

me

my

without

me

beloved

face,

me.

who gives life

all

things

unto

things proceed, and return; and of men,

must

of Gods

innermost

thee.

For

I have

behold,

been

thee from the beginning,and Iam isattained at the end of desire.

with

that which

(STR)

mine

I

is

am

the

the

gracious Goddess,

of joy

unto the heart of gift earth, Upon give the knowledge of the eternal; and beyond death, I give peace

CHARM A charm is based

freedom,

and

reunion

with

those

who

have gone

before. Nor do I demand aught in for sacrifice, behold, Iam the Mother of all things, and my love is poured out upon the earth.

High ye the words ofthe Star dust of whose feet are the Goddess; sheisthe hosts of heaven, and whose body encircles the universe. High Priestess: I who am the beauty of the earth, and the white Moon green the stars, and the mystery of the among and the desire of the heart of men, waters, Priest:

Hear

is similar

around

to

amulet

an

in that

it

general, impersonal spell. However, generally requires some who input and participation by the individual has requested it. This can be in constructing the physical element of the charm according to the instructions the given by magical practito the addition charm of personalizthe sioner, elements such as a lock of hair or of a drop blood, or the recitation of the activation spell for the charm (usually a short rhyme). a

carried

in

amulet, itis

or

For

carry

a

be

can

worn

the

on

purse like beleft in the

pouch can

or

since

attached,

type. son,

a

a

charm

‘A charm

I

spirit and

come

yet unknown.

‘And ye shall be free from slavery,and as a ye shall be naked sign that ye are really fre in your rites, and ye shall dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine on for lawis love unto all earth; alsoisjoy my beings. Keep pure your highest ideal; strive

of

and

divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, al acts of love and pleasure are my rituals. And therefore let there be beauty and humour strength, power and compassion, and humility, mirth and reverence within to seek for me, you. And thou whothinkest know and chy seeking yearning shall avail thee not unless thou knowest the mystery; that if that which thou seekest thon findest not within thee, then thou wilt never findit

youth

made

From

universe.

let thine

among Melusine: the

Arise,

the soul of nature,

am

before

also called

Aphrodite: and by many other names. High Priestess: At mine altars

I the

and

of the Great

Dione:

Astarte:

thy soul.

unto

to

Centre for Pagan Studies.

Artemis:

men

written

was

example,

charm

against

you would

not

a

place

the Evil

wish

do

to

so

with

thieves.

a

rhymes

ward

or

to

The

Rosy”is

energies

children’s said

to

plague. (SLR)

charm

The

a

charm

term

used

attract

rhyme “Ring Around

have been

to

Eye on your per-

to

cers.

which of that

to

protect your home from charm is also used to refer certain

or

are many charms while you might wish

to

off

or

person talisman

against

to

oth-

the the

44

CHICAGO, JUDY (1939-

)

CHICAGO,JUDY (1939- ) ‘A

education

art

has had

feminist

and

feminist

global

one

of

and

art

the

founders

of the

Judy Chicago influence,especially on fol-

art

movement,

enormous

around

professional

she of

1971

in

artist,

Womanbouse, the transformation

presented

doned nist

Hollywood house into a symbolic femiarena that explored American middle-class domestic

women's

Between

with

large team

a

role.

1974

installation.

and

her

famous

most

The Dinner

Party drew huge crowds togalleries in six countries. Chicago's stated aim was to who recognize and honor women had been “swallowed up and obscured byhistory.”At this feminist feast, a triangular table seated thirty-nine females, goddesses and leaders in a variety of fields. At each place,a painted the essence of the one seated plate symbolized there, and

embroidered to myth and

an

contribution floor

were

“women

her

detailed history. On thetiled runner

inscribed the names of achievement.” Another

was

Women tears,

demonstrate

to

the exhibit,

visiting heard

were

sacred, like

symbolism continues

to

to

observe

temple.

a

that

of 999 other of Chicago's

The

the

moved

some

that

the

room

sacredness

to

felt of the

and

of The Dinner imagery Party befelt Witches and other among

Goddess

Worshipers. finishing The Dinner Party, Chicago art produced a number of other projthem The Birth Project (1980among

Since

has ects,

The Holocaust

Project (1985-1993), and Resolutions: A Stitch in Time (1994-2000). Sheis also the author, of seven books, among them: 1985),

Throughthe Artist

Flower:

My Struggle as

(Doubleday Anchor, 1975);

a

CHRIST,CAROLP began

gion

(1945- )

Christ’s

Carol

interest

in

in the late

ing on a Ph.D. in University,where inist.

She

Woman

The Dinner

soon

ing

about

women

was

joint

editor

influential

nized

women

field of

nificance

of

nists and discussed

dealt

reli-

was

work-

theology “forced”by the

shefelt

sexism

become

to

of one

the

of

earliest the

on

Yale

at

fem-

a

began researching and in religion. In 1979,

teachChrist

and

barely

most

recog-

religion, Womanspirit theincreasing sig-

and

examined

for

spirituality with

today: religion

meaning of traditional

and

the

of

women

that

issues

the

rience,

and

Christian

women

articles

She

1960s.

collections

Rising, Its

ing

objects in the show—thoughprimarily the products of women's “crafts” such as lace making, embroidery, and plate painting—wereactually “Art.” aims

Needlework

(Doubleday Anchor, 1980); The Birth Project (Doubleday, 1985); and Beyond the Flower: The Autobiographyof Feminist Artist (Viking Penguin, 1996). (JHS) Party

of the school and curriculum

1979, she collaborated

fashion

to

Dinner

aban-

an

Symbolof Our Heritage (Doubleday

Anchor, 1979); EmbroideringOur Heritage: The

feminist

of Witchcraft and the Goddess. After ten years of studying and working as

lowers a

in

pioneer

A

Party:

are

and

femi-

still

being

women's

past,

religion, and

expereform-

the the creation

of new spiritualities. The list of contributors reads like a Who’s Who of women’s spirituality, and

feminist

Christ

edited

of essays,

In

second

and

a

Weaving the

‘When

about

theology.

she

women

was

and

of the Goddess” did

1989, again jointly,

updatedcollection

Visions.

first

teaching and writing religion,“the ancient images notattract

after

Christ.

However, workshop,she sud-

attending a Starhawk denly realized that, in the Goddess,

her entire

life experience was affirmed. Soon she was writing almost exclusively about the Goddess. The eloquent, passionate, and very influential article “Why Women Need the Goddess” in WomanspiritRising is an early example. After almost twenty years of producing further significant and exciting books and articles about Goddess

spirituality,

Goddess,to date her bution to thealogy, the

the

she

published Rebirth of most important contristudy of female deity.

(CHURCH AND SCHOOL

Christ

ranks

foremost

the

among

theologians working today and is few systematic theologians. In recent haas lived in Greece. Institute

for

for which Goddess

She

Study regularly

she

of the

one

mous.

Myth and Ritual, leads pilgrimages to

coven

director

of

Nests

an

The founded

Church

WICCA

and

School

Frost

and

Gavin

by

as

of Wicca

Wonne Celtic

church

has been

oriented

parison Church

co

some

School

circles

for

centric

and

God

Wiccan

of Wicca

ritual

single elrele. They

athames

the

of

more

(see Tools of the Art) rather

CHURCHOF

ALL WORLDS

The Church

of

work, described Nests

that

All

comprise

the

a

net-

are

his partner

(Ravenheart)and

(Ravenheart); based

the

on

Robert

‘StrangeLand. was

the

One

of

in the

relationship

analien ‘women

philosophy was writings of science-fiction

Heinlein

A.

male,

Moming Glory G'Zell

its

and

whojoined

a

in

his book

between number

anetwork

its

of main

of other of

primarily author

Stranger

hallmarks

the

in

a

novel

character, men

intimate

and rela-

As a result, termed “line marriages.” line marmany CAW members have established own, riages of their including the G’Zells, who have adopted the surname Ravenheart, as have

tionships

the other

members

‘A CAW

eral

Nests

Branch as

well

of

that line marriage. is often comprised of sevas

unaffiliated

a

Nest

be

can

closed focus or a

Druidry,

and rituals—such

values

Certain water

must

follow.

and

Nests

usually grouped by region.

to

of

generally small and intimate groups, in some to a Wiccan coven. ways comparable ‘The CAW was founded by Tim (now Otter) Gell They

asa

salt,

web of Nests and Protothe basic congregation.

a

as

as

They

struc-

to sharing—are common whole, but there is no specific dogma

neo-Satanic

(CAW) exists

of

con-

(STR)

Worlds

that

Prior

com-

than

morecommonblack-handledathames.

forth.

The

white-handled

use

forth.

internal

Proto-Nests

(STR)

CHURCH OFSATAN

com-

three made

rules,

The

in

uses

than also

Wicca.

own

ecological activism, Wicca,

magic,

so

that are

system

traditions.

practice,

sulfur, and herbs, rather mon

in their

They

so

of

beliefs

essentially autono-

is

open grove,have a traditional eolectic one, and concentrate on

CAW

was

Frost.

offer correspondence courses ‘of magic, sometimes called very other

and

or

or

and CHURCH AND SCHOOLOF

their

set

goals,

ture,

the form

dictate

not

that each Nest

so

ceremonial

(JHS)

sites.

Nest,

a

years, she of Ariadne

is

the

‘The CAW does

feminist

45

OF WICCA

members.

Satanism

the

1960s, organized Satanist

were groups was initiated

quite

new

form

founding of the Church of Satan by Anton LaVeyon April 30, 1966, proclaimed the beginning of the Satanic era. Modern Satanism continued to develop in various directions the several by groups that later off from this split organization. The ‘Church of Satan originated from an attempt to reorganize modern occult and magical teachings around a Satanic motif. The church advocates a philosophy of individual pragmatism and hedonism, rather than emphasizing the worship of Satan. It promotes the development of strong individuals who seek gratification out of life, and who practice theselfish virtues as long as they do not harm others. ‘Manyof LaVey’s teachings focused on selfassertion and the gratification of an individual's He considered Satan physicaland mental nature. a Promethean figure representing indulgence, vital

existence, undefiled

with

A

rare.

or

the

wisdom, kindness

to

the

deserving, and vengeance. The church also valued responsibility to the responsible, the notion

that the human

sins that

mal, and so-called mental The

phy

not

lead

gratification.Accordingto

symbolrepresenting

is a

Church

unlike

of Satan

the

another

being is just

ani-

physical or LaVey,Satan

to

these values. is based

teachings

on a

philoso-

of Aleister Crowley

a

46

‘CINGULUM.

The Book

in

expressed

as

vviews each person

the Law, which according to his or

living own rules, although illegal acts opposed by the church. Sex is

her are

the strongest

cipal holidays The

first

as

and

instinct

natural.

celebrated

are

is

Brotherhood

of

by

and

drugs

considered Three

in

the

St.

individual’s

the

birthday. Hallowe'en and Walpurgisnacht—a supposedly Satanic mentioned holiday prominently in the fiction of Dennis Wheatley—arethe other two major days. Rituals, which are generally performed in the Enochian language, are regarded as psychodramas and as magical acts focusing upon psychokinetic force. “Le Messe Noir,”the text used

one

for thetraditional

contained Mass

Black

in The Satanic

is conceived

as

Mass

Rituals

ing which psychodrama free individuals from the

ritual

used

is

ritual,

dur-

order

in

influence

to

of sacred.

‘As

banded

of

1967,

the

first

media

when

the

LaVey performed both the

wedding and a Satanic funeral a sailor. Membership grew rapidly, though active membership was rarely more than a.

the

thousand,

1969, LaVey published the first of

In

The Satanic

three

books,

basic

philosophy by The CompleatWitch (1970)

‘was

of

Bible, containing the

the

Church

of Satan.

It

followed

Rituals. He also

began to

consultant theoccult

for the

industry, becoming

to

the

adviser

on

several

as

a

films. He claimed

The

appeared briefly in Rosemary'sBaby as have disputed this Devil, althoughcritics

claim. national ies was in

1970s, the Church

membership

around

the

considered America.

LaVey

and

The

splinter

The

later Church

groups.

of

Satan

and groups

United

States.

the

At

largest occult Cloven Hoof, edited

by others,

was

of Satan

was

in

had many

a

the level reached

in the

presently existing

cit-

time,

initially by

its newsletter.

rich In 1973, the Church

lived.

of Satan,

not

1970s.

groups

the

has

that

grown beyond There are many derive

important

most

from the of which

the Temple of Set, the Church of Satanic Liberation founded in 1986 by Paul Douglas

are

Valentine, and the Temple of Nepthys founded

of

1980s.

passed

his

to

1997, and

in

hislien

Blanche

son,

the

leadership and

mother secretary Barton, who later became

Magistra Templi Rex. Peter H. Gilmore and Peggy Nadramia subsequently succeeded LaVey and Barton as High Priest and High Priestess ofthe CoS. (JRL/STR) (Sce also Neo-Satanism With Neo-Paganism.)

Compared and Contrasted

source

of Satanic

CINGULUM This even

the

of

is the braided wear

over

when

for

Latin

“bele’;

term

ricual

ceinture.

belt

their

skyclad. The

French, the the

it organization one

form

LaVey dis-

occurred,

membership

active

Pagans

have

Bythe

also short

to

and

The Satanic

movie

work

left

the local units grottos, of the Church of Satan, and decided to reorganize the church as a fellowship of individuals.

then

attention

Indiana

the remaining

in the late

Satanic

for

schisms

LaVey died the church received

Christianity

to

staged for the press in members of the Church

incident

more

by

conversion,

Petersburg. Other of Satan in Kentucky and the Ordo Templi Satanis,

intimidation. In

his

dramatic

a

‘Church

is

(1972). The

purging

a

leaders group in Michigan, Ohio, and Florida. This church lasted only until 1974, when one of the founders

announced

princhurch.

formed

was

is

is

its

cord

that

robes,

and

word

In

neo-

some

wear

is derived

plural

for either

many

2

is

cingula. In

mundane

magical

some

be of

from or

a

systems,

cingulum supposed length nine with knots at certain intervals. feet) (cay, Such a cingulum would have a loop on one end; the entire belt would serve double duty as a sort of compass for drawing the circumference of a elle, with che looped end would be slid around something stationary. to

a set

47

CIRCLE

In

the color

Pagan traditions,

some

of the

The utilization

of circles

for

protection

is

actu-

‘cingulumis used to denote rank: most comstudents, red for monly green for noninitiate first degrees, black for second degrees, and white for third of degrees. In other branches the Craft, the belt color is a matter of personal preference and may be chosen according to an elemental correspondence, a seasonal correspondence, a planetary correspondence, or simply whimsy. (SLR)

medieval ally quite old. During the western period,for example, circles would be drawn on the floor around the seriously ill and around

(See also Clothing and Oramentation;

having protective functions, but only in terms of keeping out negative and confusing energies that mightinterfere with their magical work. The casting of the circle is accomplished in many traditions by a Priestess who walks clockwise around the circle, tracing its circumfer-

Degree.)

CIRCLE In mostif

notall, religious traditions,

atten-

tion is

given to the place in which worship and other religious activities take place. Scholars of religion such as Emile Durkheim and Mircea Eliade have emphasized the contrast between sacred space universal

and mundane space

constants

those

which

procedures by

(create)

a

circle

are

developed by

form

of

cast

derived

Gardner.

is

space.

neo-Pagans

from

These

prolargely from the

in turn, were derived procedures of Western ceremonial

cedures,

magic

much

information

in

comparative

circu-

about

religion and depth

psychology. Circles often, for resent the earth and the mother

example, repprinciple. In Jungian psychology, they symbolize wholeness and unity. Mandalas, which are meditation with Hinduism and diagramsassociated Buddhism,

are

access

to

in the form

frequentlydrawn

circles. According to

meditating

on

the South

mandalas

different

Asian tradition,

allows

realms

of

of

meditators

roughly parallel manner, magic circles are viewed as functioning as doorways to alternate

of

keeping

magic, magicians cast themselves as protection, as out

negative

energies

and

a a

cir-

way

entities.

protect them In the Craft, circles are

forces.

to

Neo-Pagans also think

in the air with

ence

of

athame

an

Art). This casting may

or

the

circle

as

(see Tools ofthe be

not

may further

reinforced

consecrate and procedures to strengthen the circle. For example, casting a circle almost always involves an invocation (see Evocation and Invocation) ofthe guardians of the

four cardinal the circle

all

of

the

It

directions. taken

After the ritual

down

by following casting procedures in reverse. is

should

also

refer

the term fora ritual”

be noted a coven

to

as

use

a

verb:

“to work

or

or

neo-Pagans acircle, and often

circle

“to

means

ritual.”

a

over,

some

that

as

fo

is

meet

(DKR)

CIRCLE CRAFT The Circle Wiecan

and

new

Craft

religion forms

that

tradition blends

of Pagan

is

form of the together both old a

spirituality

shamanism, ways, cross-cultural sonal psychology. This tradition

and

folk-

and

transperemerged out of

studies, spiritual practices, and experiences

of Selena

consciousness.

In ceremonial

mothers

to

energy.

the

Ina

cle around

demonic

sometimes

is

their

keep in the positive energy raised bya itual-they become, in effect, invisible boundaries that one does not cross without disrupting the cast

and

Freemasonry. There lar forms

from

and

byother

circle

sacred

ultimately Gerald

the

one of

The

religion.

of

neo-Paganism’s primary The

as

newborns

Fox of Circle Sanctuary and others.

The

tradition

began taking form in 1971, with ies Greek and primary influences being ancient Roman Pagan religions; survivals of European folkways from Scotland, Germany, and Latvia; and American folk magic practices from the

Appalachian

and

Ozark

mountain

regions.

48

CIRCLE CRAFT

‘TheCircle as

Craft

Circle Wicca

called

during

Wiccan

and

1990s.

Selena

order

in

forms

other

Paganism that and

States

as

had

developed

the

to

Circle

deities,

as

rituals

as

sacred

earth

in

the mental

realm;

spirits. god forms.

is pan-

possible, settings.

natural

and

realms, honored

rituals:

in

realm; air

physical

in east,

in

for

the

west,

above, the

emotional

planet

universe;

below, the biosphere; spirit

realm;

in che center,

realm, and the pointof divine

spiritual

for the

unity.

Ritual elreles are cast clockwise beginningin the north, and thealtar is usually in the cenRitual

ter, to:

altar

and

staff; of salt,

chalice

soil,

such

bell, and

include, but

alear

burner

incense

art,

tools

cloth; candles and

of or

limited

not

are

and

matches;

feathers; wand; pentacle and/or dish

incense;

water; herbs; quartz

sacred

crystals;

images of deities; rattle, drum, other musical instruments; broom; as

cauldron; seasonal

symbols;

tools, such

beverages; divination

amulet

the at

not

essential

some

as

pentacle

a

or

an

crowns

Thespiritual includes

full

of

Initiation

titioner,

as

of

begins

at

order

bur

this

Samhain the

plus

and

celebra-

moons.

teacher

a

in

required

Lughnassad.

at

part spring and sometimes wear garland from vegetationin season. men

new

by

with

Samhain, white at Beltane, and

browns

eight Sabbats,

and

usu-

associated

black at multicolors

year

the

hues

as

and

and

costumes, Color of dress

more

festivals fashioned

summer

be

to is

an

or

a

is

group Circle Craft for

those

option study and

not

pracwho

of meet other complete a course outdoor requirements, such as a preparatory vigil in a natural setting. Circle Craft principles include: Harm None, Be of Service, and Live in Balance.

of personal and group spiritual work is healing, and one ‘or more modalities may be used to direct healing to others or to self, such as guided imagery, therapeutic touch, work with crystals and Work

ition

study about

Internet, ted

important

also important

are

Craft tion

An

part

movement, drumming, and chanting. with and intudreams, meditation,

herbs,

and

this

or

and

women

tarot

in

one

such

published

tools

wear

celebraform of

folk

clothes.

street

golds,

greens, Both

of the

are

and

a

Imbolg, bright

tion

of seasonal

part

in ancestral

season,

and

and

as

some

in others ally reflects

rituals

but

not

spirit bag. Dress in group is diverse, reflecting individual preferand expressions, with some dressing in

robes,

at

garb

are

drumming

practitioners jewelry, such

known

foods as

measure

ecstatic

usually

are

consecrated

jewelry; and spiritual journal and pen. Blades may be used by individual practitioners and in certain group runes;

ceremonial

sacred

and

Most

tions.

direc-

realm; fire in south, the behavioral

water

cosmos

nature

Whenever in

and

the

north,

is

forms,

Craft worldview

forces,

invoked

are

dancing

rites

goddess develop sacred. alignments particular plants, creatures,

animistic.

as

sacred

and

held outdoors

are

Seven tions

and

both

well

tradition

multiple

places. TheCircle

theistic

United

nature,

in

Practitioners also with the spirits of and

Craft

ancestors,

include

Deities

the

in

and

plus the develof spiritual relationships or great unity, spirit, as well

the divine asa with the divine

such

Wicca

and

scourge

Bonfires

ences

in communion and sustaining

oping with

of shamanistic

The

used.

was

elsewhere.

Central divine

the 1970s, and then

tradition.

during the 1980s beginning of the twentyFox changed its name to to distinguish it from the

the

At

century, Circle Craft

initially known

was

Shamanism

first

many

tradition

but

dimensions

of Circle

and

practice. Additional the Circle Craft tradition

in

informa-

has been

periodicals, books,

and

much

be transmit-

by word of study sessions

continues

mouth and

and

to

guided

festivals.

on

the

experiences

(SF)

(See also The Ritual Year; Neo-Shamanisms; Tools

Art)

49

CIRCLE SANCTUARY.

CIRCLE SANCTUARY Circle

Circle,

also

Sanctuary,

is

of America’s

one

Wiecan

prominent nature

and

on

and

Pagan

as

most

resource

in south-

Horeb

Circle

Sanctuary provides information, referrals, healing, and other services to Witches, Wiccans, Dmids, pantheists, animists, shamanic practitioners, ecospiritualists, and other Pagans worldwide. Cirele Sanctuary publishes a quarterly newsletter, an annual bulmagazine, an events letin, and a resource guide, as well as maintaining a family of Web sites. In addition, Circle Wisconsin,

western

‘Sanctuarysponsors and festhals

at

international

Pagan Spirit Gathering

solstice

summer

time

of the Circle

consists

which

programs, year, including the

throughout the

weeklong held

classes, training

takes

in

and

Circle

helps

in

other

countries.

Community Full Moon

are

consist-

and

groups

than

thirty

the Circle

smaller

groups, including a with Craftway Circle

the Sacred

Circle,

the Circle Craft tradition. is among the first Pagan

Sanctuary

which

Circle

tice

prac-

Sanctuary

organizations to with its own profes-

develop as an institution sional clergy, staff, offices, archives, land,

and

ministries.

Circle

Sanctuary

is

headed

by Selena

show

Foxand

first book, and year

1974,

Fox and

hosting in

Circle

name,

her

logo,

Sabbats

in

rented

Called

Circle

Farm, this

their to

a

At Yule

Alan

then-partner Jim

1975, they moved farmstead near Sun

June

focus.

began

home, and

larger place, a

Prairie, Wisconsin. site

served

as

headquarters for festivals, classes, coven ings, and networking endeavors for four

Circle meet-

years.

festivals.

In

1976,

Pagan organizationin

weekly radio have a weekly published ics

own

original Pagan songs Fox, and thefollowing recording, a tape of their of

and

music.

1977, Fox founded

In

newsletter ment in the

a

to

Circle

the

serve

United

and

federal receiving two later. In 1979, years published the first edition known

now

and move-

other

incorporated

church,

sourcebook

Network

growing Pagan

States

tries. In 1978, Circle

as

coun-

Wiccan

a

status

tax-exempt

compiled and the networking

Fox

of

the Circle Guide

as

to

Pagan Groups. Circle

and

work

its

behalf

on

media

coverage visibility led

Circle

and

moves

to

and

a

staff

nature

of

Nature

1983.

Preserve,

from many ety of other In

tax-exempt

a

Mount

This

traditions

and

home.

After

properties Circle

pur-

vwo-hundred-acre

Horeb,

Wisconsin

from Pagans support has inspired a variin other

Sanctuary

campaign that defeated legislation designed from

A few months

evict

to

rural

Pagan land projects

status

global

site, Circle Sanctuary

received

1985, Circle

America.

their

rented on

near

preserve

landlord

fund-raising,

years and settled

Samhain

from

other

two

and.

However, this greater

prejudiced

four

chased at

its

in 1979.

of Paganism

national

began receiving positive

Witchcraft

and

Alan

by produced itsfirst

1974

its

collection

a

also

media, publishing, and

have its

to

Circle

years,

1978, the first to show. In 1977, Circle

chants

national

conceived

in

and

Dr. Dennis

Carpenter. Circle began at Samhain in Madison, Wisconsin, when Selena Fox

States

television

min-

Within

Coven, along

the Order of

and

with

Network,

of thousands of individuals the United States and more

ing

Circle

Sanctuary Community,

events

part thelarger

iscries, and

in Ohio.

with

multitradition sponsoring Circle became thefirst the United

two-hundred-acre

a

Mount

near

preserve

simply

oldest

churches

Headquartered

centers.

known

formative

During its began its work

Wiccan

helped

places. lead

federal to

take churches

a

antiaway in

later, however, Circle

of the same targeted by some forces that had backed thelegislation. Circle's use of its land for religious activities was chalenged by those opposed to Circle and the Wiccan religion. After a lengthy legal bartle and through the help of the American Civil

Sanctuary

was

50

CLIFTON, CHAS

S. (1951-

)

Liberties

Union, Pagans worldwide, and others, January 6, 1988, Circle Sanctuary won

has contributed

on

religious movements

church

for

zoning

Circle

its

land.

continues

Sanctuary of

theforefront

Heis

civil

Pagan

Lady Liberty League and has ries

the Uniced

in

active

international

in

in

rights through its helped win victo-

and

States

work

to

Canada.

interfaith

the

of

supports Pagan studies coordinates the Pagan Academic Network, a network of Pagan professors, students, and other scholars. Onits

land, Circle engages

work, including prairie

tal

wildlife

preservation.Circle

Preserve

a

restoration

Sanctuary

of ritual

variety

sites

Nature

including

shrines, and

site

is open

and

other

to

visitors

at

a

The Ritual

Since

a

(SF)

is

a

religion. Born Colorado, he graduated torian

of

worked

as

a

newspaper

Wiccan

author

and

his-

Del Norte, from Reed College and reporter and magazine in

1951 in

editor before returning to graduate school at the University of Colorado, where he earned a

master’s

in

Pueblo.

in religious studies. He curas codirector of the rently serves writing proat the of Southern Colorado gram University

degree

He edited

Nine

(1994), Living Between

ReligionsScholars Network,

that meets group with the American

Apples:A Neopagan Anthology in was his 1979, which published under Artemisia Press imprint, as well as editing four issues of Iron Mountain: The Journal of Magical Religion from 1984 to 1986, From 1986 to as a 2000, he served contributing editor to Gnosis: A Journal of the Western Inner Traditions. He currently serves as managing editor of The Pomegranate: The Journal of Pagan Studies, and

of

facilitator

as

an

aca-

in conjunction Academy of Religion’s annual meeting, studying religious traditions that rake nature as a source of sacred authority.

annually

currently writing

history of the origins Paganisms. (CC)

a

American

CLOTHING AND ORNAMENTATION

Year.)

CLIFTON,CHAS S. (1951-) S. Clifton

Craft

of Passage (1993),

1996, he has served

the Nature

‘as

Chas

Rites

Modem

(1996), and Her Hidden Children: The Rise of Wicca and Paganism in America (2007). He also worked with Evan John Jones on Sacred ‘Mask,Sacred Dance (Llewellyn, 1997).

of contemporary

of festivals

Encyclopediaof

The

series:

Modern

(1992),

The

variety

of The

author

Witcheraft Today

Heis

Room.

year.

editor

out-

Temple

throughout the

events

(See also

indoor

an

magical religion.

and Heretics (ABC-Clio, 1992) and the of Llewellyn Publications’ four-volume

Heresies

demic

and

Circle, Brigid’sSpring, Spirit Rock,

Stone door

has

environmen-

in

and

new

Two Worlds

sponresearch and

and

sors

anthologies on

Witcheraftand Shamanism

endeavors,

including work with the Parliament World’s Religions. In addition, Circle

the

‘Movement

also

Iris

several

to

Clothing may the oldsaying

and person ‘one chooses

current

‘get married ferent from

to

wear

in

are,

each

but it

goes, social

man

does

or

woman,

identify

role. The outfits

work,

to

for the

to

most

part,

or

both

and distinctive further the identification

one’s

and

the

that

gardenin,

other

Uniforms

‘occasion.

make the

not

to

to

difthe

by within

indicating membership place The worn to organization. garb perform religious ritual takes on yet another dimension, forit not only indicates the rank and role of the priest or magician to onlookers, butalso establishes a relationship between the wearer and the god or gods being invoked, or the magical act being performed. Most clerical garb has roots in the history of the religion at hand. ‘an

‘Thusthe

dalmaric

‘once

thestreet

while

therobes

of the wear

of

the

of

a

Zen

the

ofa Tibetan

reflect the saffron robes

of

Christian

church

was

Byzantine Empire, Buddhist

monk

may robes of India, and the black

priest may

shoguns.From

hark

thefanciful

back

to

the

Japan

wizards’ robes

51

CLOTHING AND ORNAMENTATION of the

cinema, replete with

symbols and

arcane

topped with a pointy nudity (skyclad) state Witches, how cates

wizard hat, to the ritual of many traditional dresses (or undresses) indi

one

great deal about one’s belief system. ‘Two factors have influenced the garments a

of modern

reconstruction Paganism:historical and emergent national identity. Since most forms of Wicca and other Pagan practices are frequently identified with their historical or mythological origins, period clothes are often used to create the religious ambience of Pagan

Theculture

weekof the now-worldwide end recreation and reenactment clubs has supported the wearing of historical clothes (the or Anachronism, SCA, Society for Creative

ritual.

being eval

good example

a

fairs, such and

In

cultures). as

Victorian

class

for the

addition,

medi-

various

historical

various

the

proliferation of Renaissance fairs, have encouraged an entire

people, some of whom are practicing Pagans,to wear real or fantasy period garb for extended periods of time as “normal” clothing. ‘Throughout Europe, there has been aresurof

of folk

gence

linked

directly beliefs

festivals

and

festivals

to

also

have

new

freedom

to

many of non-Christian.

retrieval

a

practices of

ing appropriate period between a

and folk customs, a

given

mined the their ancestors,

the 1960s in both

past

and

social

These

region.

for clothFinally, the

1980s

brought

life and

clothes,

and

Paganism owes a debt to the now-graying, tie-dye-and crystal-wearing generation. These phenomena have influenced the public and private clothing that various sorts of Pagans wear. At public festivals, sixteenth-cenwith Celtic knotwork or tury garb, enhanced plain black complete with pointed hat to honor thewitches

of Salem,

and

creative

of garments abound. Druids,

‘gauze, fur, and feather may both publicly and privately, tend

enced wear

toward

by white

theBritish

hooded kilted warriors

Druidic robes.

to

be influ-

fraternities, and

Celtic

and kirtled

Witches

tend housewives.

In theHeathen

community, while special garb is neither required nor consistent, some groups (called kindred) have begun to adopt the clothas a way of relating of Viking-age Scandinavia culture, ing to their gods and foundational while others insist on proclaiming their conrelevance temporary by wearing T-shirts and jeans,

whatever else

or

‘Arm

in the

rings

ancient

hand.

to

and

bracelets

were

and

Northern

European world

gifts by those they favored. In

as

neck torques by those who

comes

of

rank

high

the Asatru

and

heavy

often those

to

whom

community, cuffs are often

prefer historical

garb

used

large wor

indicate

to

their

personal or spiritual wealth, or simply their taste in jewelry. In modern Wicca, some traditions have adopted the use of silver or gold cuffs (one or a pair) for High Priestesses and High Priests co symbolize their rank. These are usually engraved with appropriate symbols, and often with the

symbols

for his

Those

who

name

her

or

of

the

owner

as

well

as

degrees.

practice the worship of the form of hisEgyptian Netjer may adopt some torical Egyptian garb during ritual in order to both honor their themselves gods and to atcune as Priests, Priestesses, and worshipers to the real presence of these gods. And so on. Many of these ritual

outfits

are

although ceremonial robes plus whatever are

in

appropriate a tux

with

a

“from theskin

worn

magicians often headgear normal

over

Masonic

and

out,”

plain grade signs wear

clothes.

A Mason

apron is a case in point. ritual clothing option

skyclad is one (or, perhaps more properly said, ritual unclothing option) for Pagans. Literally,skycladmeans “clothed in the sky,”or, pur differently, nude. Although this term appears in the writings of Gerald Gardner, ic is unlikely that heinvented Togo

the word; Doreen borrowed

it from

Valiente a

claims

Zoroastrian

Pagans choose to work weather and circumstances forthis. variety of reasons

ritual

that source.

Gardner

Many where

skyclad permit. They give a

ain

52

CLOTHING AND ORNAMENTATION

of group work, practitioners assert that engaging in ritual nudity forces them to the bounds of the dominant social go beyond

Pagan-saturated areas such as festivals, for working inside the circle are usually paratively plain; often a T-tunic style with

constructions

slits

or

with

a

In

terms

nakedness,

both

something shameful and as something that is only appropriate for the “beautiful people.”It compels them to recognize that all people are equally beautiful because all are equally vessels of the sexual overtones from divinity. It removes of

not

wearing clothes.

fect

trust

element

the level

of

as

It also underlines work,

group

of

closeness

among

the perincreases

and

is also said to Without clothing

as an

social

leveler.

indicator

of

a

address

and

class,

accept

individuals other

people

to

act

are

able

on

a

as

to

more

equal basis. In addition, some Pagans believe that wearing clothes in ritual inhibits the raising of power with one’s body. Of course, Pagans recognize that it is often to go skyclad. For inappropriate example, if one were

be invited

to

as

group’s ritual, and their it

would

be

group. ity of

if that is

the practice

in which

Any space

to

is

go into

to

another

to

guest

custom

inappropriate

skyclad, even

a

go their

robed, elrele

in your own is a possibil-

there

being happened upon by members of the general public is inappropriate for a skyclad rite. Pagan festivals often adopt a compromise position on participants going skyclad; ic is generallypermitted only at certain times, or in certain places. ‘The

custom

of

being,

as

the

Charge of the

Goddess instructs, “naked in your rites” is one of the most significant reasons why Paganism continues

to

be considered

practice that encourages Robes are the most

by many sexual

an

immoral

deviance.

common

form of ritual

clothing for those people who choose not to work skyclad. Wearing something other than street that clothing intoa circle helps underline this is a place set apart, “between the worlds, and beyond time.” Although fanciful and ornamented

robes may be

worn

outside

the circle in

are

number

a

First,

circle robes

tion

to

side

belted

are

of

for

reasons

intended

not

the individual.

This

call

to

follows

this. atten-

of the

one

key arguments for working skyclad: Ic isa social leveler. Working robes, ideally, should not be can

function

Working skyclad

com-

cingulum,

There

made

members.

group

solid, somber color,

a

gussets,

robes

show

to

afford,

or

off how

expensive a fabric one one’s skills at fancy embroidery;

for this reason, some Pagan groups dard robes, made by the members

Second, robes

Particularly

be easy

must

in groups

work

movement

to

as

stan-

a

group robes have “uniform”

this case, the about them.

project.In quality

have

that raise

do lot power,

move

in.

of dance

or

to

does

one

not

anything that might trip, constrain, or entangle members, The importanceof the abilto ity to move has led some practitioners adopt black dance over which unitards, plain they tie their cingula, as an alternative to robes. These have the advantages of being very breathable, being very plain,and fitting very closely co the practitioner's body. Especially in training seswant

sions, this

allows

demonstrate

the teacher to be able to both and watch for subtle movements

that might otherwise of arobe.

Third, robes

be obscured

must

not

be

by the drape

distracting

to

the

practitioners present. It is difficult to and focus when the person sitcenter, ‘ground, ting directly opposite one is wearing an orange, pink, and yellow tie-dyed robe. Some groups other

restrict

colors

certain

tain rank; others the

black.

trims

Other

the

most

colors

green, brown, and white not be Last, robes must

closed

those

to

leave the choice

practitioner. By far

color is are

or

space, with around and many

a

number eandles

a

cer-

up to robe

frequently

off white. fire hazard.

of

a

entirely common

one sees or

of

In

a

people moving present (especially

a

53

CLOTHING AND ORNAMENTATION,

when candles of the

used

are

circle), there

is

being badly

burned.

sleeves

light,

and

that

perimeter someone

Loose, flowing butterfly fabrics

gauzy This

have

people

some

the

real danger of

a

troublesome.

ticularly

mark

to

be

can

another

is

moved

par-

reason

over

dance

to

unitards.

“sumptuary laws” are

certain

overall, a

manifest necklace

seems

Gerald

articles

rank

role.

or

was

an

necklace

amber as

of that

High Priestesses

are

Gardnerian-derived

of

his

tradition

for initiated

(third degree in

practice). The gold of the

American

wearing

and jet beads

reserved

amber

of

traditions.

give piece

a

and

or

Ceremonial

and

by women

worn

tal, planetary,

worn

of

neo-Paganism, cer tain jewelry is restricted to those of a particular rank while other jewelry may be worn freely. ‘One example of this is the aforementioned in High Priestess’s amber and jet necklace

cance

personal gift from

a

of

one

usually

now

minimum.

High Priestesses jeweler); still, this form of

to

amateur is

a

The practice

alternating have originated

Gardner

at

of adornment

of

to

(he

traditions

some

jewelry is

While

to

In

of devotion

sign

particular god and/or goddess. When used for jewelry, gold ated

withfire,

the sun,

elemen-

be seasonal,

may

even

The signifi-

men.

the

feminine

with water;

usually

is

Goddess, and

stones

erals, blue lace agate, aquamarine, associated

associ-

God, and masculine

Among

energy.

one

be

can

more energy generally, while silver associated with water, the moon, the

and

to

min-

jade

and

are

carnelian, diamond, and

said

the and

black

of

the

the

dark,

jet

to

are

light

represent

and the underworld, among

sun

other

things, and therefore theological and mystery

the

on

Another meaning, is the necklace of

of Gerald

remnant

forty tion,

be

by

worn

new

women

the circle.

in

have for

vary by tradition the tradition. It is

times

of beaded

sort

and

all

necklace

to

bycoven

even

and

common,

that

mandated,

In addi

initiatory grades,

certain

women

represent

outside

world.

intended the

both

cases

The

either

wearer's

wearer

as

a

rune

sentations

of

way.

latter

draw

to

Pagan

pentacles, this

thecircle

type

the circle

a

to

of

and within of

others

jewelry

the

to

or

who

be

can

influences

certain

environment,

thesignificance

in

in

into

identify

the

understand

piece. Thors hammers, pendants, and stylized repregodor

the

goddess

are

often

worn

the

woman

(or

to

a

ing

a

the

God. In

some

pumice peridot with usually reserved and High Priest,

and

crown

is

it is

most

phases) man

wear-

the

represent

crescent

moon,

may

that

common

does

crescent

a

of rank

woman

any

the to

of the

case

Priestess

‘A green

horns

stag

the

covens

although

and

Goddess,

with

crown

Horned

and

mica,

High Priestess with wearing a crown symbol of the three moon

represent

officiating

some

granted by the Goddess. In general, ceremonial jewelry is whatever has significance for neo-Pagan practitioners, or is directly relevant to their spiritual landscape. Such jewelry can be worn only during ritual, or some

the

‘one,

of life

in

Likewise, the

onlyfor

in

some-

wear

earth.

moon

emerged specifying

these

within

takes

his books, he indicated

in

customs

necklaces

certain

but

that,

acorns

to

was

Gardner

necklace

garnet with fire; aventurine, with air; and jet, malachite,

wear

only the

so.

usually worn only by a Gardnerian High Priestess, although in an restore some Wiccan attempt to gender equalhave adopted a red garter for ity, some covens It has also become the High Priest. convention that a High Priestess adds a silver buckle for each In

‘own.

is

new

covens

universal

that the

traditions

they

both

cone

the creation

Queen. Still,

far from are

has hived off from her

traditions,

some

Witch

is

that

coven

daughter

ormore

title

garter

another

the woman grants that hierarchical

to

confidentiality.

preserve

has

covens

independent

the level

Wiccans,

among of

of three

and

secrecy

given been that

unknown or,

these

to

days,

2

54

‘CLUTTERBUCK, DOROTHY (OLD

Likewise, tattoo

or

the

of dubious

is

of

practice

DOROTHY)(1880-1951) mark

Witch

a

historical

precedent:

Seventeenth-century professional “witch finders” used moles and marks toidentify a witch, as

it

believed

was

that

marks.” However, subtle

tattoo

bodies

for mutual

is

common

not

these

modern

some

marks

Witches

various

on

places on

identification.

in

This

forms

most

“Devil's

were

of

practitioners. The location and of tattoos are within kept secret

exact

the

type

specific

tradition. ritual

Much

of

matter

a

taste

based

choice.

tacle,

an

Small

Goddess

not

other

ceremonial

well

as

The

most

jewelry is theologically

of

as

is the

common

pen-

almost universal

symbol for Wicca. pendants are also widely seen,

only among Witches, but also among Pagans and even non-Pagans who have

entered Some a

and

the New Age and Goddess female

public they

that

Witches

form

of

the

wear

bead

a

ceremonial

in circle.

wear

Some

movements.

necklace

bead Witches

as

necklace and

cer-

emonial

magicians wear traditional planetary sigis, and many Pagans wear a gemstone in a ring or pendant that has particular magical meaning to them. Specialized jewelry exist, such as copies of the protective amulets found in Egyptian tombs, the most common being the ankh.

Heathens

favor

a

Thor’s

Hammer,

protective symbol patterned after the god Thor's Mjolnir, or the valknot, a three-triangle talisman amber as

identified has

become

havea variety

of

with

Odin.

popular historical

In

addition, heathens,

among

reproduction jew-

“turtle” brooches large worn bya Viking woman on her hangingdress, or “apron.” However it is accomplished, clothing and

elry, such

ornament

as

the

are

space, both cal work, as

ornate

useful to

as

to

the creation

the individual

the

and

to

of sacred

the magi-

temple or grove in which magicis performed. (DKR& SLR)

the

Western

Ceremonial Crystals and

Neo-Paganism;

Magic; Community

Gems.)

CLUTTERBUCK,DOROTHY (OLDDOROTHY)

(1880-1951) Gerald Gardner asserted into

Witchcraft

referred

practice

neo-Pagan

of

in

have their

also

(See

to

that he

initiated

was

September 1939 by a woman “Old Dorothy”in Jack Bracelin’s in

as

biographyof him, Genald Gardner: Witch (a book actually authored byIdries Shah, an authority conIslamic mysticism). He does not give her last name in the published material, although he did

do

so

her

as

a

with

his

initiates. He describes with a handsome

own

well-to-do

woman

pearl necklace, living Both herexistence

in the New Forest region. and her status as Gardner's

initiator

matters

have been

intense speculathemselves and observers of

among Witches of the movement for the tion

Historian “His

ments, that he

Russell

Jeffrey [Gardner’s]followers initiated

was

fifty years.

past Burton

tell the story

witchcraft

into

Old

com-

1939

in

witch

by_

of the New

Dorothy Clutterbuck, who later, they say, led the covens of England to the seashore where they prevented Hitler’s invasion cone of by sending out the a

Forest

towards

power

him with

come’...

cannot

that Old

In

.

‘You

the instruction,

fact

there

is

evidence

no

Dorothy ever existed.”

by this priestess,

Spurred

comment, Doreen

on

best-known

moved to try Clutterbuck’s

to

find

officer

Clutterbuck

Gardner's

Vallente,

evidence Theessay

was

of

Dorothy existence. describing hersearch was as an published appendix to Janet Farrar and Stewart Farrar’s The Witches’ Way. Valiente established, through public,ecclesiand astical, military records, that a Dorothy Clutterbuck, born in India in 1880 to military Thomas

married 1930s.

New there

Fordham

Rupert They lived her

died, childless,

his

Highcliffe, very Dorothy continued husband’s

in

1951,

wife, Ellen,

sometime

in

Forest, and after

and

death

in

in

the the

near

to

to

reside

1939.

She

apparently of a stroke,

a

55

COCHRANE,ROBERT (ROYBOWERS)(1931-1966) and

left

substantial

a

that

estate

included

a

pearl necklace. Aidan Kelly, in Crafting the Art of of Magic, accepts Valiente’s identification Dorothy Fordham as Gardner’s Old Dorothy, as well as the premise that she was significant early figure

development of

the

in

Ron Hutton

the

issue

Gerald

if

the

Gardner's

local

a

prominent and patroness,

the

woman,

Witchcraft.

Clutterbuck

in

the

remarkable

Old

double

British

hostess

of

was

into

and

Tory

was

soci-

charitable the

friends

in

Gardnerian known

Hutton

also

husband

observes

that

beneath

a

with

her

cross

bearing, in his words,

salvation

through Jesus has found

Dorothy

byanything

other

proximity.

in the

Theatre,

given his

that

a

projects, such

that were

when

they reveal

isa

that and

no

simple,

diaries

“The

from

and

acknowledges proof available to

Dorothy that

Clutterbuck

theevidence

he has

was

not

mustered

that

there

establish a

a

genuwith the

who worked Certainly written of interesting accounts be

to

they

Ronald

exact

about and whom

writing

are

Hutton

in

says Bowers was

Roy;

his

of

reports

should

so

there

many

one

years

book

Triumph twenty-eight years

1964, whereas in a letter to Joe Wilson in 1965, Roy stated that he was thirty-five. The in

specific

facts

less than Bowers ferent

of his private

life are,

therefore,

clear.

well read and knew

was

people

the magic

woman

kindly, conventional

Hutton

conclusive

when

old

to

working

many

have

well known

he had

rituals.

geographic

is

and

different accounts enigmatic figure, and

so

later?

the Rosicrucian

comments,

are

land

different

those

difficult

Icis

likely that

the

have

his outdoor

related

one.”

Although is

Hutton

him

believe

been

well

was

tales to

recounting

more

thereof.

Gerald

1942-1943, discovered in 1986 in hersolicitor’s to office, make no references Pagan themes or the occult.

errors

of the Moonthat

to

Clutterbuck’s

some

this

as

Gardner

time.

ever

that

the

time reasonably widespread by that throughout a large part of Britain. He claimed that this was a tradition, “hereditary” passed down throughhis family, but apparently made

in

I have

certain

known

not

which

to

longest

faith

of

Clutterbuck

than

is

Christ

no evidence

Gardnerand

She

“one of the

Wicchcraft

from

and

with

monument.”

funerary

any

upon Hutton

memorial

large

affirmations

impassioned

most

sheis

of

type

forces

a

far removed

ceremonies

buried

pious

as

early 1960s, Englishman Roy Bowers celebrating Pagan festivals with a group

other.

to

literature

In the

people, soit is ine feeling for

have

another

by

(1931-1966)

coven, on the

involved

appears

COCHRANE, ROBERT (ROYBOWERS)

on

read

filled

was

churchgoing Anglican one hand; the High Priestess of a Witch anda known figure among other covens,

and

Gardner

Dorothy identified in Gardnerian (SLR) to

assign

she

development

initiator

Religion, then she led a life: a pillar of respectable

does,

that

Gardnerian

Dorothy

that

He

notion

either

of

that

Henotes

ety,

he judgesit

exis-

he allows

documents.

with

in

transmission

fact

role

her

disagreement

Fordham’s

adequately

quite

instrumental

or

the

as

no

of which

particulars

however, take was

has

Clutterbuck

Dorothy

Valiente

beinterpreted

heraffiliation,

that

probable

more

to

conceal

to

attempts

could

(See also Bone, Gavin.)

Historian

tence,

of involvement

Dafo.

Gardnerian

Witchcraft. with

lack

who

and

helped

folklore

valuable

that

friend

him

many

dif-

put together

he used,

one

par-

Gills, ticularly being an herbalist. His knowlextremely competent edge of the natural world was comprehensive; and hebelieved

Witch,

nature

and

of

for her

‘was

apparently

most

fervently

using very

Norman

these

good

at

the powers of in to work magic. He “seeingthe Future”

56

COMING

and

HOME

scrying (see

Divination:

his group says of him, “I never his to fail” did

As

Serying). knew

a

of

one

spell

of

ity of to

not see

after suitable

anyone,

with

commune

Rituals

were

the

gods on

on

paper.

Valiente

to 1964, che same year in which she came over the Witchcraft Research Association

magazine called Pentagram. Grave of opinion were expressed between hereditary Pagan ideas) and the

preside with

Bowers

(for

Gardnerians

pages of the magazine. Unfortunately, Bowers’s negative pronouncements on thefollowers of Gerald Gardner and his within

the

inability to prove hereditary caused

that

of

time

and others room

in

his tradition

serious

a

rift between

himself

space of about two years. Some say that he died ingesting che mushAmanita muscaria, the fly agaric, a beaua

tiful

white-sported

red

folk

in

children’s

stories.

he

really was

have

must

his death

used

fungus

which

early in the year in England for the fungus. After his death, a few members +00

former group formed the Regency, which tinuation there were its own different

only that

written

exists

as

of

a con-

ideas. che

Although Regency has

material is in the

are

quite

attributed form

to of let-

in the air by him to an American force, Joseph Wilson, and to personal friends. Wilson was inspired by these letters, as well as by meetings with Ruth Wynn Owen and a person hecalls Sean, and founded a magical systhat continues in the United States tem today called “1734.” (S/JH)

ters

written

phrase frequently

varieties

to

describe

used

by

thefeel-

do

not

tend

to

describe

their from

neo-Paganism as going “being”something to “being”something else, although most have had at least one, and often before that of several, religious identifications are Pagan. Their religious history narratives organized around their unfolding understandand their search for a spiriing of themselves tual context in which they could feel as if they belonged. Neo-Pagans describe a process of progressive “becoming,”a personal evolution and

refinement

of

their

understanding of their through the examination

spiritualities modes of religious life. The extent to which they experienced these other worldviews as illuminating or deficient with reference to their own biographieshelped practitioners clartheir spiritual and philosophical priorities before they ever encountered neo-Paganism. ‘own

of other

having become

original

today

fresh

a

in

in London, called

similarities,

some

is

involvement

Practitioners

people see

some

Practitioners

his

aims and ambitions, which from those of Bowers.

The Bowers

a coven

of Bowers’s

fairy

is true, then material, because

midsummer,

at

of

If this

the dried

occurred

beloved

all

of

is

neoings they had when they first encountered Pagan religious and spiritual practices. This tinguished by practitioners from “conversion.’ which they conceptualize as involving a fundamental of change in the root orientation a passive self, acted upon by outside forces.

in

differences

a

the

level.

written

never

Doreen

to

be able

personal

ideas

some

introduced

Hewas

a

and

down, though he did put

to

training,

spontaneous

ComingHome neo-Pagans

the need forInitiations or complex equipment,believing firmly in the abilBowers

‘COMING HOME

do

not

describe

themselves

as

Pagan, as much as they choose to underline that they found expressed in neoof what Paganism the essence they already understood and

their

and worlds.

believed

about

themselves

The

phrase [fellike Ihad come home reflects both the sense of belonging and of relief that many practitioners feel the sense upon finding a community that echoes back to them their often preexisting (SLR) ideals. ‘COMMUNITY IN NEO-PAGANISM ‘Themeaning

fluid both are

and

of community in neo-Paganism contextual. Community implies

and exclusion: Some inclusion inside the community; others are

people outside.

57

(COMMUNITY IN NEO-PAGANISM

of community concept hinges on the notion of boundaries, which in Paganism tend

The

be both

porous and ephemeral It can be convincingly argued that Margot Adler is directly responsible for the concept of that is dominant today. neo-Pagan community to

Currently tation

there

is

identify

manifests Adler

itself

and

Pagan,

differently

each

in

but

may

and

form their own needs, but all the that

community

this

of them.

basic

freelybetween groups groups according to their while they remain within a itself

pagan. although the

remains,

community

may change. It is doubtful that, before

The

as

struc-

Adler

published these words, that anything resembling a “Pagan community”existed among and between the isolated

and individuals she addressed. groups Bywriting these words, Margot Adler created their

reality. Pagansof all varieties are unusuallyliterate, and Adler's Drawing Down the Moon sold briskly in both its first and second (1986) ‘editions. power

Existing Pagans were swept up in the of her vision, and, having been made

of other

aware

reach

were

groups,

newcomers

out;

and

acting nity already being.

existed,

‘While there

is

this

nity of

an

interactive

belonging

tion.

This

familiarity

rather

sentiment

commu-

thar there

sense

in underlying sentiment tified Pagans participate, in

of

sense

effectively broughtit

nowa

to

Paganism, believing

to

though

as

willing

more

which

a

comes

not a

a

of

of

issome

contacts

interac-

knowledge through

made,

books

is

the

a common

not

pursuit abandoned.

obvious

most

group. is often a

Ina

boundaries

community is

‘grove,circle, temple, troth,

ing

meant—

and

interaction.

neo-Pagans belong

that

or

of

other

which

to

their

coven, work-

small

large Pagan organization, that the form “regulars”

sense

there a

kind

of commanity that is contained within, but somehow different from, the larger community that the organization represents. The decentralized combined with the

of neo-Paganism, principles of group autonnature

and individual

omy that

freedom

of

practice,

mean

community is not an inevitable and natural outgrowth of the movement itself. The development of community requires a focus, a reason for bringing groups and individuals together. These foci can have primarily relisocial, or gious, practical goals, and are most often

combination

a

sustained tinual

of all three.

community

However,

activity requires interaction.

of

negotiation

It

a

is

any con-

by

no

is exceedguaranteed, and in some cases ingly unlikely, chac the norms, values, and practices that are taken for granted in one group will be shared by, or even agreed to, by another means

That

which

said,

of

Pagans feel

most

and

of

sense a

variety each of

Pagan communities, its boundaries differently.There

draws

geographic

communities,

institutionally

based

Pagan clubs in prisons or mmunities,

universities,

titioners

a

with,

connection

communities, tradition-based

are

literature.

are

only

not

often

most

is

interests, but also

belonging to, of overlapping

commu-

neo-Pagan Pagans are, as noted, voracious readers, and many of them encounter books about Paganism before other Pagans. Once some more they encounter interactive

term

or individual. Even when the coven, group, words used are the same, the interpretations are often different.

into

community

sphere out

with

shared

all self-iden-

itis

sense:

than

is

it

this

community implying

many

more

defines

in which

sense

The

individu-

groups chemselves as

anything, the reading list gets longer. However, participation in a body of knowledge is nor sufficient to constitute communityin the

orien-

writes, Individuals

tures

value

all those

among

als who

basic, shared

a

If

at on

pursue

now

gender-based communities,

(such

communities or

circles

as

located

military bases), and scholarly that aspects

more

and

more

of Paganism

in

practheir

58

CONE OF POWER

and

graduate communities

form together for

come

given location having made enhance subset

as

the

fixed

a

part that

communities

of other

reenactment), goth/vampire scene,

of

such

interest,

Anachronism

(medifandom, the

science-fiction or

they develop as

also

communities

eval

a

which

to

can

for Creative

Society

in

again, possibly will expand and

communities

the

alternative

sexuality

scene.

Probably

most

medium

significant

which

through

sued.

Since

ones,

are

interaction

as

communities

new

sustain

or

a

abilities participants’

type

has

provided

which and

to

an

create

expand

exist-

can be found Pagan resources on the Web: festival advertisements, merchants specializing in Pagan tools and accoutrements, coven and Pagan organization Web sites, Pagan

letin

of

mailing lists,

Web rings,

chat

boards,

bulgroups, even real-time

usenet

and

rooms,

ritual

celebrations. Web-based interaction is probably the fastest growing area of Pagan community building, This is significantfor the

neo-Pagan

elf around

tion, because toward

it

Neo-Pagan

ously

stable

stituted basis

as

Individuals a

an

mediated bears

reconstituted

their

memberships

community

basis. retains

on

simultane-

other As

and

individuals

long some

as

are

entail

not

on

medium

that

of

them

any

giving

perceived ability, to dictate to others. For although neo-Pagan communities will often come together to combat pressures and challenges from the “outside,”the right,

bonds

the

or

within

the

nonetheless any

and

fragile, pushestoo

part

one

themselves

communities

will

hard

disintegrate on

any of the

(SLR)

(See also Goth Pagan; Ritual, Sex, and Paganism;Witch Wars.)

Neo-

the

‘CONE OF POWER

expression used to describe the energy raised in neo-Pagan rituals, This power is traditionally focused and “sent” after it reaches its peak, with the will of the group directing it to accomplish a specific (often healing), although energy is purpose Cone

also

of

Gardner

of power

that

raised

by

a

cone

A few

writers

on

a Americans, neo-Pagans feel great

which

live

in

the

conical

and

wizards

is

conical

the

posi-

ritual—theyconstitute, fields. The shape it as

builds up from the conelike (hence the

name), although other shapes

arrive

or

the

containment

the energy assumes as circle is often visualized

this,

notion

raising

designed to keep in

are

effect, energy

change.

practical

claimed

part of the “old ways” preserved The elteles cast at the beginning of

rituals

tive energy in

just for the experience.

was

by Wieca, most

an

raised

sometimes

Gorald

is

power

Native

con-

ongoing

an

shift

dependent

in whatever

that does

‘occurs,

the

interaction,

continue

find and maintain

to

possible. topic imputed cones, seeing them as

this

special properties to similar to the special pyramid shapes. Some

watching. are

and

continual

interaction.

ephemeral. They

leave and

always

interacincreasing shift

communities

and

has

face-to-face

represents

technologically religion, this

Inanature

which

overall,

movement

of

will

it

be pur-

can

ones.

Allmanner

of

occur.

the a

participants, however,

initiate and support The success of these is

to

others.

many Pagans, especiallyyounger Web literate as they are conven-

tionally literate, che Internet entirely new venue through

on

to

if

devel-

recent

of Pagan commuopment in the construction nities has been the increasing use made of the the beginning of the Internet, since 1990s, as

ing

efforts

are

the

for

ideological appeal

people

of time

period

then

contacts

the other

Transient

festhals, where

at

and

belong. Pagan a

work.

postgraduate

are

have

powers associated have even claimed

with

that

people for whom many of affinity, were aware

why some

tribal

groups

chose

to

association is tepees. Yet another has pictured witches hats folklore as

wearing.

59

CORD MAGIC

In

neo-Paganism, power is raised by group singing, chanting, dancing, and other means. Graham Harvey offers an explanation of this in Contemporary Paganism by comparprocess ing the raising of energy in a magical circle to the “almost tangible atmosphere”that develops

COVEN

around

and

almost

from

every group event, “Witches sports events:

prayer the ‘elec-

‘meetings as something tricity’of such events that can be used and deliberately,consciously ‘raise energy.” ‘TheHigh Priestess, or whoever is leading the ritual, has the responsibility for sensing when the buildup reaches its peak so chat the group can release the energy together.In her study of neo-Paganism, Never Again the Burning Times, Loretta Orion quotes High Priestess as saying, to

A

high priestes and

guides

paces and she

energy,

when

moment

reached either

and

psychic cheerleader; she the rising of the group's be able

must

the

signal

direction

Thebasic

ing a

isa

can

peak

spoil the

Gardnerlan

of power that is direction of the

also described However,

influential

by Starhawk the

in

of

second

book, she

feel the

to

is

excitement

release.

its

cone

under

see

A second

cone

of

in

power.

Priestess

in her

edition

of

qualified

was

corDs See Tools of the

Art; Measure.

witches’

confusion in

covens

covenant.

about

the

There

of

existence

in the Middle

Ages

period.

Much

testi

of the

be biased either bythe it was taken or by the

meth-

to

mony appears ods by which

popular belief, traditions

of

Europe

modern

early

root

from the

festivals

and

the Christian

general

that

by practitioners,

even

folk

associated

were

with

Devil. In

nighton

popular legend, women gathered in hidden wild places by seasonal to holidays or full moons

celebrate

and

and

men

with some

a

devil

based of

the

Maiden

the

woman,

rites

Hood

assisted

and

by

Maid Marian

their

romantic

as

has been

It

band mightrepresent such bly, althoughthat is likelyto be no and

folk

or

Man” acted

of Elfhame.

Robin

either

fairies, elves,

in

spirits. A “Black assembly sometimes

local

leader

the belief

on

sexual,

suggest

Dionysian-type

of

other

often

commerce,

This would

Satan.

remnant

tradition and

or

have

to

an

assem-

than

more

a

notion.

by Ginzberg Nightbattles(johns Hopkins, 1992). These

her

Cord

in

Italian to

the benendanti

seeking psychic of witches’ is

like

(1)

a

of the

battle.

agrar-

their Slavic and flew the night skies

“witches,”who

next

likewise

town,

Whatever

the

history

may be, the modern

covens

group

an

Carlo

counterparts, their village against

protect

were

studies

on

benendanti,

Germanic

evidence

fairly good

cult, based

highly original

is

of

this

Cords; Spellwork:

Magic.

also the

convenire,

usually

The word derives

There

with

Tools of the Art:

number.

in

still much

is

assembly of Witches,

an

Spiral Dance.

CORD MAGIC See

Latin

is

suggested that

to by noting that, respect precise timing, “nobodyever really got it right, Instead, she goes on to including myself.” say, when a group works together,everyone is intuiin the strength of tively aware of fluctuations the energy, implying that they should therefore work together as a group to time its release. (JRL)

instructions

coven

thirteen

a

technique of buildeventually released

High

‘A

of

individuals,

mixed

gender, although

female

or

some

coven

(2) usually of are

exclusively

male, (3) ruled by a High Priestess, a High Priestess and High Priest, or a High Priest, (4) whose membership is governed by Initlation and

some

degree

of either

secrecy

or

con-

fidentiality. The number thirteen, six “perfect couples”and a leader, has various magical and historical times implications, but in modern it is more likely to be the number of people

60

COVENANT OF THE GODDESS

small

community that gives that comboth intimacy and flexibility. Some munity covens develop their ricuals from mythopoeic and inspirational sources, while other use a fixed book of rituals passed down from their in

a

founders,

in the

as

‘Alexandrian

Witches.

and

nature

their

folk

from classical

Some

covens

tradition,

while

from

inspiration

of the Gardnerlan

case

In

recommended

others

on +

and late antique times.

COVENANT OF THE GODDESS of

the

solitaries

of various traditions worship of the Goddess and subscribe

to

Covenant

was

tion

founded

and

Wiccans,

and

respect,

of ethics.

increase

to

for Witches,

secure

the

legal protection, enjoyed by members of

covens

freedoms and

incorporated profit religious organization 1975, the Covenant

in

rently or

one

of

Wiccan

bers

all

the

the

of

largest

as

in

oldest

With

cur-

their

theology

worshipof the Goddess the Goddess

gods (or

in and

compatible

alone).

follow a code of with that of the

have been meeting fora least six months. have

They must

three

been formally

Covens

must

be

a

or

alone.

practicing

standards

own

monthly

members

more

and

who

theclergy.

accepted into cohesive

or

selfperpetu-

group.

membership in the Assembly of Solitaries, to collectively represent

also

apply through

may Covenant

which the

the

is

members

for the

used

term

who

are

Each local council for admission

may devise of solitaries, in

an

with national guidelines. ‘OnceayeartheCovenantholds Merry annual general meeting and national

ference

that

is

community.

mem-

America, the scope of the

North

the

Solitary practitioners

California is

generally focus

harmony

Witchcraft

religious organizations. over

not-for

a

Goddess

and

must

ating

its

religions. Founded

+

The

coopera-

follows:

as

is

often

have

and

eovens

share in the the old gods and

to

and

+

is

(CoG)

that

code

common

Witches

among

other

a

Covens more

Goddess confederation of

international

an

that

The

by two general

Covenant. +

‘The Covenant

They

be

must

reservation

believe

must

coven

Covenant.

around old

ethics

(DKR)

the

must

ritual

the

and

find

are

Covens and

mystery religions

various

of

requirements +

applicant

without

members

active

and

focus

the

addition,

open

Merry

to

the

Meet

Meet, con-

Wiccan/Witchcraft is

sponsored

each

local council and therefore year by a different held in a different locale annually. Issues of is

has grown

Covenant

with its

membership.

‘The Covenant of the Goddess isan umbrella organization for a network of autonomous

Covenant

local councils

cils

covens

as

that

well

made

are

solitaries

as

up of

and

decisions,

independent all

associates

‘workingtoward common goals. It is nonhierarchical and works by consensus, thus fostering and mutual the cooperation support among covens and individumany and varied member als. An elected national board of directors that

makes

decisions

coordinate true

the

heart

by consensus day-to-day business.

and

soul

of the

is

necessary

However, the

Covenant

lies

membership. ‘A coven seeking membership

Covenant

must

fulfill

certain

to

with

True

are

open the

the

requirements.

for discussion

budgetary new

coun-

addressed and

proposand consideration. Covenant, all deci-

spirit of the sions are made by consensus. Merry Meet also provides an opportunity for true community, the ‘enablingWiccans and Witches from across nation and beyond to gather together in fellowship for workshops, rituals, and celebration. ‘The Covenant of the Goddess publishes a to

newsletter in

and

the business matters among this forum. Project reports

are

within

als

officer elections, the establishment of

policy,

eight times

a

year.

reports from the national from local conncil meetings, tains

Each

issue

con-

officers, minutes announcements

COVENANTOF

of

issues letter of

also

contains

general

articles

interest

Circulation of the

of other

memberships, and discussion concerning the Covenant.

new

and

members

to

and

Witches.

information

friends

the

Covenant. ‘As

Covenant

religious organization, the

serves

and

Wiccan

‘communityin many dentials

ways. Ic

Witchcraft

clergy

issues

qualified persons within bership, thus allowing Wiccans and to

legal ministerial

to

access

afforded

to

Covenant

the

services

the

Award

of other members religions. The also sponsors and funds religious

Award. and

religious

medals

able

Crescent

Award

and awards

is similar

that

to

avail-

are

in scouting peopleinvolved youth organizations. Any young

to

and

young

other

age eleven nature-oriented

‘Native

older, who is

or

son,

The

booklet,

as

but

tation,

the adult

in the

certified

by

may be

fulfill and

Hart

their

newspapers,

has shown

candidates

youth;

religious

leaders

excellence

in

to

service

may be nominated or others who know

their

by of

their

work.

The Covenant

respected

of the Goddess

member

in

such

organizations

of World

Religions

Initiative.

While

and

many as

the

the Covenant

is

an

religious the United is

provide

to

also

disseminate

religion

such bodies. Many of the

and

sponsors, educational

and

chat

activities

accurate

and

practices

the

Covenant

coordinates~spiritual

outconferences, interfaith large public rituals, environmental

reach,

and projects, by local councils.

activism,

community action—are conducted local

councils

while

others

community

focus

may

on

devote

may service

social Some

interfaith

their

work,

attention

to

ritu-

providing public

or

and Witches

and similar

that

promote and foster goodwill and fellowship both in the Wiccan/Witcheraft comand in Like all of

society as

a

national the Goddess

whole. the

organizations, requires money

to

ber

funds operating expenses. Additional also required to finance its many projThe organization is supported by memdues as well various fund-raising projects

and

charitable

cover

ects.

Officers

donations.

inter-

members Covenant

all

in

and

Witchcraft to schools, univerlaw enforcement agencies, and

and

and the national board of the various committees

involved

state-

Wicca

to

councils

Religions

interfaith projects internationally nationally, many local councils work to mote the ideals of religious interfaith understanding.

television, or

active

Parliament

agenand radio

other

by

working

both

on

of media

types

about the

munity

orien-

active

are

pertaining

They

sities, courts,

are

who

correct

levels.

questions

of Wicca

adult

many

as

formation

Covenant

faith

the various

about issues

with the young person. The Distinguished Youth Service Award is for any

and

to

answer

projects

leader

faiths

to

They provide by making themselves

als for local Wiccans

Crescent

in

other

adapted to

the

certain

religious Wiccan

are

and

Hare

must

Requirements

parent.

member

a

the

earn

candidate listed

requirements

perof a

religion (Wicca, Druid, Asatru,

American) may

Crescent.

or

local

supports,

‘The Hart

the

and

Witchcraft.

awards such as the Hart and Crescent and the Distinguished Youth Service

service

to

those

as

such

ments

mem-

Wicches

just

strives

who

information

available cies

cre-

officers

national

public

national

a

also

Covenant

and promote accurate negative stereotypes media portrayals by working through public

news-

information

Wiccans

to

is limited

and

The

The

61

THE GODDESS:

not

As

paid.

many

projects

and

for

funding.

pro-

Friends

and

the Friends

work

on

the scope

a

voluntary of

the

has grown, Out

of this

of CoG

have

the

of as

well

too

as

within

basis and

Covenant so

local

and

the the are

its

has the need

need, projects like the been

created.

Through

of CoG, people who believe in the als and purpose of the Covenant can donate

62

COVENANT OF UNITARIAN UNIVERSALIST

PAGANS

‘money to support its ongoing work on behalf of the Wiccan and Witchcraft community. Pagans ofall paths have benefited from the and

commitment

members

work

of the Covenant and Wicca and Witchcraft

effort

earliest

was

those

in

making a more accepted and recognized religion. Only to the gods has through a deep commitment this organization

Theacronym

that

presence

grown

is

the international

into

today.

(RM)

A

at

the 1985

the

UUA

meeting the

envision

Covenant

duced

Pagans (CUUPS)is

of

Unitarian

an

organization

Universalist

chalice~a

Pagan-identified Unitarian Universalists (UUs), educating people about Paganism, promoting interfaith dialogue, and developing Pagan liturgies theologies, and supporting Pagan-identified UU reliwas chartered by gious professionals. CUPS the Unitarian 1987.

Universalist

UU

Paganism theological community in

of

the

Unitarian

Membership

and

Unitarian

those

Universalist of

One

the

Universalism

in

is

Earth-centered

sacred

CUUPS

of

the

life

is open

umbrella

to

to

with

humanist,

us

to

of the

live in

Native

American,

or

other

nature-

spiritualites. Within the larger Unitarian Universalist religious family,opinions vary on the inclusion ofa Pagan theology within the UUA. Individual congregations can be supportive or skeptical. Most congregations are tolerant—manyeven as a spiritual expresaccepting—of Paganism within

visual

a

Pagans. the

on

pun

UUreligious

sym-

introgroup of the Goddess

UU

Paganism (STR)

the

although

non-Witch, not

applied

call

themselves

other

to

is

term

Witches.

actually

who

neo-Pagans

In practice,

any

do the

not term

who is not a mem“outsider”—anyone ber of the neo-Pagan movement and therefore does not understand its vocabulary, concepts, means

and

is

on.

whois

full

of

therefore

in not

and

origin,

context

a

cowan

the Craft of Masonry,

have been

(Masonic), including

itself.

in

competent The Graft

senses.

that

terms

Craft

In that

trained

not

Masonic

actually

medieval.

even

is someone

and

so

to

erect

(Pagan) is

derived the term

from the

the

Craft

(JRL)

the

honoring

sion

is

common

temple—inboth

rhythms of nacure.” Some UUs have interpreted this to refer to a Pagan or neo-Pagan spirituality. Others see references harmony

Universalist

is, for neo-Pagan Witches,

cowan

pethaps

Unitarian celebrate

instruct

group to became the

and

year, the CUUPS the 1985 Covenant

at

Theterm

Unitarian

“Spiritual teachings and

‘A

customs,

sympathy with and principles.

which

small

‘COWAN

Association.

purposes beliefs within

traditions

circle

under

in

(UUA)

licurgical and

a

Universalist

in

Universalists

Association is

that

itself

by

a

dedicated

networking

to

Unitarian

in

religions gath-

ancient

held

was

interested

were

‘grandcouncil, thus introducing to the larger Pagan community.

PAGANS Covenant

who

CUUPS

bol. Later

‘The

neo-Pagan organizing general assembly, where

organization

of

flaming

COVENANT OF UNITARIAN UNIVERSALIST

UU

Goddess, Paganism,or ered.

its

in

The

Unitarian

Universalism.

CRAFT The

Craft is

term

in North

ably Gerald

B. Gardner

from

Freemasonry

such

rently

as

Earliest “Ye

owned

of Toronto,

interchange-

with Wicca, and in both and Europe with neoPagan. borrowed the use of the term

America

order.

used

America

North

the

often

Boke

by

indicate

to

a

member of of Gardner's

manuscripts of ye Art Magical” (cur-

Richard

Canada)

script bequeathed by

and

Tamarra

the

Gardner

Doreen

Valiente

or

James manuco

John

a

CROMLECH

Betham-Payne both

indicating

show

the

whois

someone

religion Gardner

the

term

Craft as of the

practitioner

a

of Wicca

that

espoused,

and

Witchcraft

Craft is also the Wise,”

used

archaism

popular

a

among neo-Pagans, and would describe themselves or

Craftswomen

Theearliest

of

practitioners being Craftsmen Magical (Magickal). from Craft comes group’s members

term

history; originally medieval stonemasons Craft to indicate their craftsmanship

were

used

and with

(See also

more

private,

poses. different

As

Ceremonial

well, in

The

is given

a

new

name

creates

a

the person

sort

the old

has

beenborn.

death/rebirth rite In

name

is

that

this

the of inner

of

is

one

secretive,

a

order

founded

teaching Stonehenge (hence Cromlech) early half

of the

branches that

the

in

century. The publicis liable to

the

with

contact

at

twentieth

the

are

Witchcraft

often

kept

new

person thing is

that

a

secret—it

two come

and

the

is, and

said

Craft

are

which

of

this

knowing

the

a

tutelage under fullyinitiated, during

this

to

needs

place in

new it

all

take

newcomers

their

access

by their all-white outsider

Covenant

minimum of nine Master before they time

The

they learn cakes

Initlation

phases, and many fail to achieve They can be recognized in public rit-

uals

over

whose

three

level.

no

a

familiars.

this

true

and

who

of their spirit with theaid from other Craft traditions

a

give power is very different

robes

is allowed

with

to

white

a

stole;

private-ritual

see

robes.

from thing. secrecy what has happened within the neo-Pagan community in the last ten years or so, where some individuals choose a Craft name as a pseud-

contemporary half years

onym for various In the United

years of intense training undera ‘Master, during which time they are stripped of

use name

Such

their

in

months’

with

to

It differs

Witches

produces

rebirth;

result

carries

highly skilled is always done

familiars.

died, and

the world,

work

branch

in that

the initiate

passage,

or

Craft

ini

an and

has As

around

societies

of any

death name

takes of initiation.

one

point theory that

with

person

name

each initiation

Covenant

worldwide

are

the

at

from

comes

anname.

purreceives

one

shamanic.

CRAFT/MAGICALNAME In many neo-Pagan traditions,

new

with

second,

a

magical

traditions,

name

Cromlech

The

tion

have

for

name

some

Craft

then

‘CROMLECH COVENANT

into

Magic.)

This

pleases worldview—say, Lady

experiences. (STR)

main

Magic; Western

Wiccan;

Craft

that

name

them and reflects their Brooke Sweetwater—and

latter

(STR)

stone.

fanciful

a

as

this

Freemason

for Witchcraft

some

the Arts

of the

use

“the Craft of

indicate

to

choose

might

63

COVENANT

middle in

activities

names

order

such

Kingdom, many neo-Pagans to

as

perhapsa create

writing

a

in

relative’s maiden pseudonym for

public neo-Pagan

magazines. There, one’s Craft name is known only to those who are part of one’s immediate magical family, such as coven members. In

North

different.

America, Writers

the practice

is

somewhat

using Pagan pseudonyms

shamanic

branch

produces modern, shamans. They take one and a be accepted, during which time

to

become initiated

they lowed

purposes. or

The

identity

are

some

sent

to

is

sidered

earthy able

gious

or

to

trouble

remote

and

fol-

the

arduous.

course

public stage:

is

con-

They are

tradition,

A selected

and learn

spot to

deal with individuals

spiricual

that tradition. on

and their possessions,

“realities of life.” The

about the

face

This

by seven

their given

tobe

Witches.

in

the

handful the

required any relilanguage of

from of

shamans

them

sur-

Munnin,

64

CROSSING

OVER

Emrys, Dylan, and Alfar

the

are

best

of

known

these. By far the greater portion remain unseen. The order is closed, and entry is by invita-

bers

Crossroads between

are

symbols

two

worlds

of

intersection

Hekate, who

well

sacred

magic. of

queen

witches

the met

to

the Greek left

at

hymns

at

was

torches”

and

depicted

as

a

and

Ages

believed

was

the

cross-

the Middle

it

ordi-

Hekate,

these

the underworld

into

witches, and

the

both

to

Homeric

keys

She survived

as

Three-road

the “compassionatelady of the a handmaiden to Persephone,is

triple goddess with

of lim-

places

roads.

two

in

of

as

junctions were considered Roman goddess Diana and and meals and offerings were

to

as

that

her crossroads.

Crossroads

of

the

1875

in

in

of the books

One was

practice except the intersection

four

elemental

as

the

impact magical ofa magical circle, on

center

ley

of

procession little

lines

quarters, and

that

connect

reminders

the of the

(DKR)

past.

The secret

brotherhood

became

even

of

the

such Man

as

in

the “Great the

Beast”

World,”

he

and was

the “Wickedest a

larger-than-life figure. Crowley was

powerful

It hinted and

at

Crowley joined

Golden

Dawn.

for magic ranks

and

of

Crowley traveled extensively, mostly East ric

1903, he

the

systems

and

in the tant-

then married Rose well-known artist Sir Gerald

In

Rose

occult

Eastern

studying

yoga.

and

met

and

in Egypt, he

holiday

on

part in a magical ritual during which he claimed to have received a message from the gods. As a result of this communi-

of

took

of

the

his

thou wilt

shall

be the whole

book,

Love

based

is the

therest

Liber

Law, Love under of his

life

and

Wil

teachings

this.

upon In

the

contains

book

“Do what

the first three

chapters Legis,the Book often quoted

famous

This Law.

Crowley

down

wrote

most

Law.

diccum:

sensational, a

titled

1898, he

In

intrigued. Order

Waite,

time

order.

of his

(1875-1947) Aleister Crowley was perhaps the most controversial and misunderstood personality in the realm of magic and witchcraft. With monikers

an

occultists,

of

more

Hermetic

cation, he

ALEISTER CROWLEY,

They atmosphere sect.

by the author Arthur Edward Book of Black Magic and of Pacts.

Kelly,sister of the Kelly. In 1904, while

have

mem-

he read about this

roads, where he Today crossroads

of demons.

staunch

Brethren

Plymouth

Crowley had a natural aptitude advanced quickly through the

a

Leamington wealthy

were

and

Christians,

typically the places where criminals were hanged and buried, as were suicides. Typical of the beliefs about crossroads is one medieval legend in which a man young seeking advice from a priest wise in to magical arts is instructed go to a crosssees

some

brought up young of pious religious narrow-mindedness, against which herebelled throughout his whole life. His father died when Crowleywas eleven years old. at Crowley studied Trinity College, in Cambridge, where he wrote poetry. He loved the outdoor life and was a capable mountain of the highest climber; he attempted some peaks in the Himalayas and holds some records tothis day.In 1898, he published his first book of poetry. It was also while he was at Trinity that Crowley became interested in the occult.

the

also

were

in

His parents

Aleister

CROSSROADS

roads.

born

brewers, devout

of

occultist

neo-Pagan.

a

Spa, Warwickshire.

CROSSING OVER See Requiem.

nary

not

was

Crowley was

(See also Shamanism; Neo-Shamanisms,)

inality

but he

note,

(E)

only.

tion

and

magician, poet, prophet,

1912, Crowley became involved

British

section

of

the

Order

of the

with

Temple

65

‘CROWLEY,VIVIANNE(n.d.) of the

Orlent

(0.1.0),

magic. from 1915

Sicily, where he Abbey of Thelema and

involve

to

in

1922

the O:T.O. him

to

in

established Cefalu.

at

himself

accepted and

Italy,

order

the

United

as

result

a

had

of

1920

in

the

United

Crowley

the oldest

prooccultism head

began

his

press

followed

another

this,

dictator in

Crowley expelled

Crowley Germany, during addiction

heroin

he

Maria

Ferrari

met

time

would

that

of his life. In

where

through

which

which

de Miramar.

his The

frequentvisitor

a

to

home. In

her

autobiography, Diary of a Witch, Leek noted that even though she was only nine years old at the time, Crowley talked to her about witchcraft and caught her the words of power. Years later, in 1946, he would be introduced by Amold Crowther

founder

co

Gerald

B.

of modern

Gardner, considered

Wieea.

His

meetings

make was

could

senses

Gardner, Crowley

barely keptalive 1947.

byhis

was

use

a

of

feeble

drugs.

Occult

Precursors

to

and

learned

Her

whole

cal

from

the

world

evidence

of

with

she

was

eight,

He died in

Witchcraft;

VIVIANNE (n.d.) CROWLEY, Priestess

is

Crowley and

successful

ceacher

is

a

of the

prominent Wiccan

High

way. She

best-selling author, university lecturer, psychologist, and therapist whose work is dedicated to building bridges between and the mainstream ‘Wicca/Paganism religions of society. a

of her

much

turning

seemed

witches’

that

man

was

of the

her

to

time

had

been

she

abilities

own

occasion

with

circles held

was

from

that

other

students

and

time

at

there.

On

school, she “did herself

teach

to

started to give the school bus.

on

across

wondered

allegedly

began

cards, and

magi-

come

practical magic.

friends

tarot

a

By the time practicing and resting

wich

rain.” She also

seasons.

be

to

place. Occasionally, she would rites

Thelema.) Viviane

She

detect.

in

the

(STR)

(See also

early

an

the New Forest, attuning herself to the ways of nature. She fele the energy of the trees and the spirits of the earth, and watched

playing

the

meeting old

from

the world than what

to

Crowley spent

rainmaking spell

with

did

as

psychic abilities,

strong

more

Book of Shadows.

of his

Witchcraft,

Crowley aware

her

time

Gardner

precognitive dreams, and she

would later Gardner lead to heated debates over the authenticity of Gardner's original

By the

Gerald

community.

Sybil Leek and

her

to

into

had

‘Asa child,

with

where

was

took

England,

marriage

she

wife,

a

for the

second

England. Indeed,

of

Witch, Sybil Leek.

included

the five

area

one

area

mother

age that there

Hampshire steeped in

folklore, and

exploration

to

was

educated in Catholic and Protestant schools, which gave her an understanding of the different relithat made up the ¢gionsand spiritual traditions

developed

plague him

married

place in Leipzig, Germany. In 1932, Crowley met became

he

1929, he returned and

and

Tunisia

same

of

region

and

in

famous

helped wandered

the

Her

descent, but

Kingdom, an

forests

in

to

Forest

history

raised

1923.

rest

in the New

witchcraft

invitation

an

raised

of Irish

born

Crowleywas

the notorious

in Italian

More sensationalist

Mussolini

Benito

occult

1919, moving in

co

to

ceeded

lived

He

practicing States

German

a

cast

a

produce to

read

readings

to

eleven, about the same time Gerald Gardner (founder of the Gardnerian tradition), Rae Bone (a prominent Gardnerian High Priestess), and Alex Sanders (founder of the Alexandrian tradition) were Bythe

gaining learned

stories

‘At

her

and

was

in

prominence all she would

ing

friends

she

one

about

vised and

formed

designed

Crowley

news,

from the media, devourWitchcraft

all-girls school, and

the

her

her

own own

she

and

gathered

coven.

initiation

She rite

covens. some

improbased

A

66

‘CROWLEY,VIVIANNE(n.4.)

on

thephotos

in

the media.

and

stories

read about

she had

Representing the Goddess, she stand with her legs apart and have the pass through them, a symbolic enacther coven However, being reborn.

would

initiates ment of

Today, Crowley is gist at

who lectures

the

demic

the

on

University

professional psycholo-

a

psychology of religion

of London.

well

As

work, she works in business consultant.

agement

She

as

describes

a

acaman-

herself

Jungian oriented

residents

and as a means public teaching of Witchcraft of introducing interested people into the Craft, the Crowleys formed the Wieca Scudy Group in London. Viviane also began teaching in Germany, following up on the work done there of the Wicca by Alex Sanders. The success ‘StudyGroup led the Crowleys to expand their teaching to other countries. Also in 1988, the Crowleys became involved.

soon

had

complained

making. Crowley was

were

of

were

take

of her

sure

when

fourteen,

about the

destiny

a

practical Craft,

at

the

age that she wanted

she decided

formal initiation as this time, she had mainly looked to

they

noise

Witch.

a

Until Witchcraft

at

helping people began to see that Witchcraft had a spiritual side, one in which women could play a prominent role. She applied to join the Sanders’ coven, but they turned her down, informing her she had to be eighteen to beinitiated. all Undeterred, Crowley waited and studied the resources she could lay her hands on. She as

a

with herbs

and

left che New

a means

of

healing. Now

and

Forest

she

entered

the

University

1988, due

In

with

che

secretary dent.

ceration’s the

and in London as an Alexandrian.

coven

ated

the Sanders

accepted

was

The

initi-

and

Sanders, whom

she greatly admired, separated in 1973, and the London coven underwent major changes. Not a

with these,

happy

Gardnerian

Crowley left

years later she met band, Chris, who at the time He

by Vivianne’s mately coven,

subsequently interest

in

initiated

was

married

joined

coven.

few

in Wicca.

and

1979

in

which

they

the

into

and

a

her future had

became

maintain

no interest

intrigued

practices and coven. They

established to

their

this

hus-

day.

ultiwere

The soon

own,

of democratic

system

council

since

Crowley published her first book, Old Religionin the New Age, in 1989,

Wicca:

became

a

well-written

best-seller.

its

on

It

was

and it revised and

The Old Religionin In it, she provides a clear introduction to Wicca as a that facilitates personal as

Wicca:

contributions

Paganism have

and

their

Pagan Chaplainry Services The Crowleys helped develop

have served

Vivianne’s

and North

start

as

(1998), A Woman’s Kabbalah (2000), Your Dark Side (2001), and The Natural Magician (2002).

the

to

and served

spiritual tradition growth, creativity, and integration. Her other Books include PrinciplesofPaganism(1996), Way Wicca (1997), PrinciplesofJungian Spirituality of

the years, many covens have hived off their original, and the Crowleys have helped many individuals all across Britain, Continental Europe, America

as

then as presitreasurer, on therole of the fed-

Federation's

and

for the

she served

coordinator,

in 1996 the New Millennium. and

as

took

of

updated

own

Over

first

interfaith

Pagan

1991.

reapplied to

he

and

coordinator

elor’s

she

approach,

venues

Pagan Federation, which

for UK. prisons. the

the lack of

to

Vivianne also

elections

turning

an

including transpersonal psychology.

of London, where she

degree and eighteen,

eventually earned a bachPh.D. in psychology. Upon

eclectic

as

curtailed, not because of never any religious bigotry (Witchcraft was even mentioned), but merely because nearby activities

but with

as

United

instrumental

major

Kingdom in

to

followings and

both

without.

the establishment

and

Wicca

within She

of

neo-

was

network-

has led peergroup support for Wiccans Pagans in Britain and the rest of Europe.

ing, and

67

CROWTHER,ARNOLD (1909-1974) Sheuses

her

and

Wicca

demia,

doing

to

spiritual

and

Paganism

tributed

as

interfaith

studies.

mul-

which

Wicca

have

con-

Paganism being

subjects of (STR)

serious

By

common on

London flat.

aca-

culture.

efforts

Her

grow. and

Wicca

to

ognized

can

a

ground

between

religions,

popular

has established

she

so,

other

and

psychology,

bridges

create

and

Paganism

ticultural and

ability

academic

rec-

and

Crowther but

might refuused

to

“a very

special

initiate

Crowther 1909

England,in twin

brothers.

his father,

an

of

one

mother

His

chose

a

of

pair

him

from

not

show,

fraternal

hevisited

Yorkshire.

follow

to

and

monk

his

in

father’s

footsteps, fascinated from an early age with sleight-of-hand magic, ventriloquism, and From the ageof eight, he began puppeteeting, practicing tricks and perfecting his technique; by the time he was twenty, he was a professional magician, working in cabaret, touring the country

around he

and

His

career

was

invited

to

and

Margaret

Elizabeth This

led him

the

entertain

princesses

Buckingham

at

Palace.

enterengagements the landed of England, and taining gentry also put him into contact with many of the At this day's leading occultists and magicians.

time

to

when

1938-1939

in

Amold

numerous

was

a

with

Freemason

interests

in

Buddhism.

Puppet Guild, and

he made

than

more

ing his career, He

also

on

collected

curios

Before Gardner

and

his lectures He and

his

became

for

a

use

as

dur-

puppets a

Colonel

ventriloquist.

and oddipuppets lectures at his Mason’s

start

the world.

of World

wife, Donna, and

became

frequent

War attended

they met

II, Gerald one

of

afterward.

and he good friends, visitor at the Gardners?

objects

They

killed

someone,

then

be reincarnated

to at

killed

was

killed

to

Dawson,

She

On

Arnold

During

military

the

attack

soldier,

public stage after the

the

the

During

country.

made

acquaintance

May 1, 1947, he

intro-

to

met

fair-haired

discovered

Crowther

Gardner.

a

a

another

performing soon

after

led

that

Crowley. traveling to performon

Witchcraft. and

tour

Gardner

was

they

the

and

met

Wight,

had

had

to

of Tibetan

discovered

1904.

in

balance

to

exhibition

an

Tibet

Isle of

years

have

not

had

1958, while

to

and

monk,

his friend

her

regarded they

believed

after death

Crowley.

duce

of Yogi

that

he

Aleister

in

prehis posses-

Tibetan

various

items.

returned

his travels

est

a

him.

to

class

and continued

and

in

explained

Later

‘Amold

ashe,

a

Tibetan

expert

he himself

In

with

The

against

duced

his

Paris,

been a that

and

again.

Younghusband

of

the

with in

Younghusband

London, Amold Younghusband

in

war

puppeteer

had

indicated

such

have

karma,

attack

of

nirvana

the

he would

president

unusual

curios,

Gardner

master

giving from around

the on

asa

and

five hundred

mainly

regularly

ties, Hall

soon

member

founding

a

used

as

curios

would

joined Corps

stationed

Arnold

mendicant

be reborn

the

that

An expert explained the Zijed-pa (the mild doer), a

that

attain

if he,

predicted

his possession.

saints,

to

and

who communicated

ended,

war

into

homeless as

act,

Europe

over

be returned

Amold

to

his

I, Arnold

all

medium

‘Afterthe came

Crowther

Entertainment

troops

would

sions

before

He was of the

vious

Gardner

War

Forces

a

would

overseas.

peaked

him.

claiming that by the name life. The spirit

spirit

that in

“Black Magic.”While

Chatham,

Scottish

was

came

optician,

Arnold

Young

as

in

felt

about

with fair hair” person when the time was right.

entertained

born

was

in

information

accept

Gardner, the Craft,

concerned

was

They

During World

CROWTHER,ARNOLD (1909-1974)

with

interested

coven

publicity. use Craft

Military Arnold

became

soon

Gardner's

adverse

shoulders

Rubbing

Patricia same

mutual

a

offered

Over the

regularly

the

in

the

to

show interintro-

following

meeting

with

two

him,

68

CROWTHER,PATRICIA (1927-

Gardner

initiated

his home in

Dawson

Gardner

had

lier

true.

came

Later

of Man.

Isle

Crowther—and

initiated

turn

June 6, 1960,

on

Castletown,

in

made

Dawson

many

Amold married

in

they

private handfasting

a

Gardner.

Gerald married

were

ing the settled

in

attention

in

Sheffield

media. and

The

became

Witchcraft,

Arnold’s

Let’s Put

“how-to-do”

on

Show (1964),

which

magic,

published he illustrated

for

(late 1970s), on

a

themes.

Hand in Glove has

Medway,

Radio

Crowther

Certificate he drew

cartoons

autobiography published, but was Bristol, Sheffield,

in

Leeds between

and

Hex

road

a

1975

died

and

May 1,

1977.

1974.

(EK)

(See also Crowther, Patricia.)

1960

Crowther

Patricia

Dawson

born

ally meet

mother, herbalist,

Sheffield,

in

Elizabeth

Machin, who

clairvoyant,

Brittany. Trained

as

a

and

had

been

fortune-teller

dancer

until

an

from

the age of

a twelve, Dawson became professional theater the United Kingdom as a singer, artist, touring accordionist, and principal boy in pantomime. In in 1955, while playing a theater

Birmingham,Patricia whoread

the cards

she would

meet

stayed for her and

her future

with

a

husband

over

she

met

B.

copy of and showed

that

into

the

a

her

interher

introduced

Gardner,

a

close

personal

Gardner had

1939.

since

soon

Crowther

predicted

would

eventu-

who would

woman

Craft, and

that

she

initi-

would

be

“damned pretty.” Gardner

initiated

Dawson

into

The ceremony

June 6, 1960.

shesaw a

Dawson,

while in

past life therite,

and

Patricia

in

Gardner

for

and

Patricia

vate

handfasting

civil

in

the

to

had

Amold,

ful-

made them

years with

coral

neck-

presented

acquired

a

a

After

a

silver-handled

she

November

On

a

back

athame

“proper black

one.”

handled

Gardner.

initiated

Gardner

a

and

be used until

to

had reverted

turn

then

Patricia

a

priestexplained that

jewelry, including

and

as

ancient initiation.

an

predication

a

tools

lace

relived

which

in

experience initiated

Gardner

trance,

his

in

the Isle of Man, Patricia had a pro-

and

goddess.

moon

place

on

trance

herself reborn

of

ess

powerful

and

on

took

private temple at his home and during the initiation rite, found

the Craft

8, 1960, Amold

Dawson

Crowther

married

were

in

a

pri-

by Gerald

officiated in day they remarried which was heavily publicized ceremony, media. After the wedding, the Crowthers The following

settled

degree

ceremony

in

Sheffield.

initiation

October

on

Both

took

October

14, her birthday,

their

second-

11, 1961, and Patricia became

on

a

High Priestess.

woman

predicted

Crowther

fait-haired

a

him

ritual

Patricia

1956, show

romance

Todayin a shop, Having discovered

earlier

years

earlier.

England. The Dawsons next lived door to a palm reader named Madam Melba who predicted that Patricia would develop great clairvoyant powers and follow in the footsteps of her great-grandin

1927

)

was

Wight. There

previously bought

Gerald

to

friend of his

filling CROWTHER, PATRICIA (1927-

In

a summer

she, and

as

Witchcraft,

in

him-

His

been

not

BBC

on

Arnold

of

collection

Witchcraft

serialized

and

children;

of

had

Amold.

to

ate

book

a

self; Linda and the LollipopMan (1973), book

cre:

in

the book Witchcraft est

his,

show

same

Patricia

some

with

to

appear theIsle of

on

ing in the blossomed.

this

many

be Amold.

and ventriloquist magician, puppeteer, name of Amold Crowther. He was appear-

stage

prominent

starting

other a

day

Crowthers

country. the works he cowrote

to

wife, Patricia,

safety

a

would

name

engaged

was

offiattract-

ceremony,

spokespersons new covens throughout the Inaddition

were

ceremony,

his

in Shanklin,

1960,

The following

civil

a

the

of

for

include:

that

bythe that

by

and she

ear-

years

November 8, year on Crowther and Patricia Dawson

ciated

at

the prediction

Crowther

to

)

that

water,

Patricia

Sheffield.

then Her

started

second

of her

a coven

initiate

was

a

own

in

hypnotist

69

CRYSTALS AND GEMS:

her,

who regressed

neled

a

witch

which

named

Polly. The year was of Polly was an old crone of age. During the regresnumber of spells in rhyme

roughly 1670, and about sixty-six years sion, Polly recited a with

she chan-

is when

instructions

how

on

to

them.

use

on

television, In

country.

Kingdom at occult in

After

her

talk shows, has appearedregularly and gives lectures throughout the 1978 she represented the United

radio

gueston

intemational

an

conference

on

the

Barcelona, Spain.

Crowther

her

met

second

Tan

partner,

experience with the hypnotist, Patricia had a number of clairvoyantvisions from a past life in which she had served as a priestess of a goddess with great power. She identified strongly with this spiricual priestess.

Lilleyman, in 1978 at a lecture she held in Sheffield. Lilleyman grew up reading things such as the old “Man, Mych and Magic” series, issued in the form of weekly magazines in the

‘After appearing in 1962 on a television show in Newcastle-upon-Tyne, Patricia was contacted named Jean MacDonald by a woman

Witchcraft.

whohad

with Crowther in which, as of 2002, had run for forty-one continuous received years. In late 1997, Crowther a spiritual message that she should call herself

Patricia from and had started

her hotel

seen

Durham,

room

in

correspondence

a

with

her. MacDonald said she came from a hereditary family of Witches from Inverness, in Scotland. She told Patricia that she thought Crowther was worthy of inheriting secret

knowledge beyond the

course

of

a

Patricia

taught

the third

degree, aud over correspondence, Jean

year via the secrets

of

old

an

and Patricia

authored

two

books, The Witches Speak (1965 and 1976) and The Secrets of Ancient Witchoraft(1974). In 1971, for BBC Radio Sheffield, they produced A Spell

of Witchoraft,the first radio series in Witchcraft. They performed numerous for those

services

ing spell casting approximately a first

who

and

for

help,

on

Craft includ-

magical healing, claiming

90 percent

success

for the

rate

Sheffield Coven. years of the ‘Asone of the last remaining High Priestesses ten

initiated

by Gardner

by many

to

crowned himself. covens

United in

asked

Britain

spiritual

“Queen of the

Sabbat”

Crowther

has formed

throughout the United Scates. Despite the death

1974, Crowther

continues

heir

and

was

by many flourishing Kingdom and the

to

ofher

work

duly became Crowther’s then, Lilleyman has worked running the Sheffield Coven,

fasted in 1981, and he

High Priest.

a

Since

“GrandMother

has used

the

of

the title

Craft

since

that

of

Wise,”and

the

time.

Crowther’s nonfiction books Witcheraftin Yorkshire (1973), her first

include autobi-

by Arnold Crowther), Witch Blood (1974), Lid Off the Cauldron (1981, 1985, 1989, 1992, 1998), The Zodiac Experience written

(1992, 1995),

and

Shealso

wrote

a

(1992),

that

was

(2009).

In

Witeh’s

One

novel, Witches

World

Were

(1998). for Hanging

reprinted in 1999, From Stagecraftto Witchcraftin 2002, and Covensense ten

addition

for such

articles

numerous

books, she has writ-

to

Prediction, Gnostica,

New

designed

three

as

Dimensions, Zodiac, and

‘TheLampof Thoth. As well has

periodicals

as

of the

writing cards

tarot

poetry,

she

(the Sun,

Karma, and the World) used for the “Tarot of the Old Path” (1990) and wrote a poemfor the

accompanying

book.

(EK/STR)

Gardner

husband at

dispel-

misconceptions surrounding the Craft and the Old Religion, and is unhesitant when answering religious critics. She is a frequent ling

the

himself, she is considered

be Gardner's

in strong interest magic and Crowther and Lilleyman were handa

ography (ghost

inner

tradition.

‘TogetherArnold

1970s, and had

CRYSTALS AND GEMS ‘A crystal isa

stable chemical

compound, compounds take on ment

and

or

often

different

purities. stones

are

Almost

such

as

salt

form of or

quartz.

an

ele-

Some

variant

crystal structures, colors, by the inclusion all gem

and

of

semiprecious

crystals (the exceptions being those

of

a

70

CRYSTALS AND GEMS

such

biological origin that

don’t form

natural

glass, which

minerals such

as

The

of color

range

various

and

gems also

only

since

and

hear

distance

at

the

dial

quality, crystals are still considered to have magical and spiricual powers in modern Paganism, justas their natural beauty and regular geometry have caused them to be regarded with wonder and respect throughout history. The most often used are the quartz crystals Silicon dioxide), which include amethyst. Because

Drawing as

the

and

natural

both

on

of malachite

Egyptian use

modern

such meanings, for protection,

ancient

such

meanings,

as

the

of

use

healing, crystals and gemstonesaresstill

used

as

amulets,

their

magical correspondences

tools

for

Crystal

balls

tal

still

as

are

crystals attributes well

in

and

use

rocks on

common

crystals +

psychic

purple

grapes

ated with the

their

colors

and

clarity,

as

mystical reasons. of

some

stones

word

of

name

Malachite

is

believed

to

(like attracts purple stones), and is or

crown

chakras

in

coun-

like: associ-

occult

imbuing

energy

since

medieval

from

comes

color

act

the Latin reminis-

is

associated

amnlets

with

considered

has been used

for

to youngsters with the heart chakra and

protective Itis associated

‘wear.

with

energizing

(varigated green)

make

to

cleansing and grounding Moonstone (milky to pinky or level, and white) has a high reffaction

stone.

a

bluish

‘+

as

the

to

women’s

and

moon

Associated with cramps. sacral chakras, itis said to

plexus

and

‘wearer

emotional Rose

Ruby (rich red) is

solar

a

stone

is

such

the solar

and

with

the

with

heart

also associated be

to

chakra. with

the with

imbued

considered

are

heal-

Smoky quartz with stone

(gray

protective said

is

alternative

some

to

This

“psychicscalpel.”Ic

is

brown-gray)

to

talismans

focus

healers

the

give

to

of peace and protection. associated with the heart chakra.

lets. This

the

bring

sense

associated that

associated

is

thought

are

power

is

calm.

quartz (pink)

Rubies

thus

issues

menstrual

+

its

chakra.

root +

has

(red/purple)

asits “pomegranate,” grenadine syrup. Itis

for

cent

associated

to

chakra.

This stone’s

butes.

the

“true love.” Iris

to

Gamet

+

+

+

and

the heart

wearer

+

sun

relationship

sun.

magical

is

(dark green) is thought ‘embodyhonesty, truth, and holiness, hence

+

healing practices. Camelian (orange-red) is popularas a talismanic stone and thought to aid in general healing; icis associated with the sacral chakra. Citrine (yellow) has beenassociated with the

with

into,

stone

energy. all chakras.

have

beenassigned

ground

to

This

ingand relationships, and

attributes

brow

stone

Emerald

+

attunement.

of alcohol

to

associated

actually

include:

theeffects

good

a

of real quartz crysfor divination. Most types of

Amethyst (purple)

teract

histories—

and

manufactured

based

Some

and

and

healing

for other, less obvious

as

and—through

talismans,

and

helps focus

it

related

ame-

thystfor

as

Clear

+

and a

plexus

times,

magi-

of

turn

solar

chakra.

because

music

the

sical

electromag inspired early radio crystals of uniform to

with

the their

of

associated

is

been

have

properties, and these sets: synthetically grown shape first allowed humans of this

to

It

in

ornaments

attention

netic

great

as

antiquity,

regular geometry caughtthe cians. Many crystals in nature

words from

them

times.

quartz (see-through and glassy) has used for divination and serying since clas-

beauty found

and

not

amulets

as

jet,and those identifiable crystals, isa chemical liquid).

crystals brought

of humans

attention but

amberand

as

and

energy it

use

associated

as

with

is

amuso

well of

a sort

the

root

chakra. +

Turquoise (greenish blue

green)

has

been and

protection, ‘quoise the stone

is

so

is

porous

associated

also that

by infusing

ie

a

for

through bright centuries

symbol of some

dealers

with clear

wealth.

with Tur-

“stabilize”

plastic resin,

‘CUHULAIN, KERR (1954which

maintains

interfere

the color

with

Navajo “tob

believe

the

that

which

to

make

bare

a

associated

with

The

should

should

one

of

they rather

but

has been

water

gritty

added

is the

including

Wiccan

(DKR/STR)

in

4

of

author Warrior:

Sometimes

British

mer

Witch, and what he has

a

for the basic Cuhulain

and Wiccan

Cuhulain

Police

Vancouver

after

2005

pseudonym of a for (Canada) police officer

author.

retired

rights

of

service,

police dispatcher along with his lic educator, speaker, and author. been

SWAT

a

tiator,

November

and

became

work

a

pub-

asa

Cuhulain

has

hostage negogang squad member, abuse investigator. He works as a on religious symbolism in crimiseveral law enforcement agencies,

and a child consultant for

functions

speaking at

such

States

as

an

witness

expert

Wicca

on

and

neo-Pagan religion in legal cases ‘one involving a teen who committed in 2001 after being harassed at school students sued

because

the local

Cuhulain

was

she

school

called

Cuhulain teen,

years. He credits meditation and

intuition, with his

the Witches’

and

by

Network.

urban

in

as

for

an

Witch

suicide

by other mother

Her

damages,

and

witness.

expert

for

as

he

wasa

than

thirty his neo-Pagan background of open-mindedness with hon-

a

a

skill

police

in Wiccan

involved

board

such

discoveredthe Craftwhen

and has been

ing his handy

Wiccan.

was

chat

more

has often

work. Cuhulain

antidefamation

League forPublic

come

in

became work with

Awareness

in

1986,

the Wiccan Information W.LN. studies the dissemination of

1989

formed

legends involving

he

doto

to

officers

across

created

The

North Order

of

path of Wicca. Designedasa three-step self:empowermentsysto forge their tem, the Order teaches members reality using magick and discipline in order to best they canbe. (STR) ‘grow and bethe warrior-focused

a

(See alsoOfficers

of

Avalon.)

Satanic

conspiracies.

CUNNINGHAM,SCOTT (1956-1993) Scott Witchcraft

than

more

tion

the U.S. National

as

in Youth Gang Conference Orlando, Florida. Cubulain has appeared in both Canada and

the United

that

a

undercover

an

nality

member,

team

the

as

fight community. extensivelywith other

Cuhulain

2007

Scdthach,

from the

in

Department

29 years

had

Close.

of the Pagan

has networked

In

is the

Columbia

World, Full Contact

America.

CUHULAIN,KERR (1954- ) Cuhulain

Walking a Spiritual

Hostile

Pagan law enforcement Kerr

books

numerous

and Witch Hunts: out ofthe Broom ‘Magick, His writings discuss his experiences first police officer to publicly proclaim is

is

paste. Turquoise

the throat chakra.

Cuhulain Path

baking sodaonatoothbrush

touch

gentle

a

of energy.

soul”;

with

can

chemicals, because

its

of

but

stone

turquoise jewelry

with

stone

scrub thesilver to

the

its transference

be cleaned

never

of

7

)

and

books its

a Cunningham was practitioner and the thirty popular books

nonfiction.

More

written

oneelectie

were

than

neo-Pagan author

of

of both

fic-

fifteen

of

Witchcraft

his

and

related

subjects; he also wrote scripts for occult videos. Cunningham was a key player in the move toward legitimizing solltary practice, including self-initiation, and by making a available to the pub‘great deal of information lic, he influenced many newcomers entering Paganism.

‘Cunninghamwas born Oak, Michigan. In 1961, Diego, California, where death

in 1993.

als, and other book

furthered

book

he

1956, in Royal

he moved he

introduction

His

through a purchased by his Douglas Hill and had always shown came

in

read

lived to

in

to

San

until

his

the Craft

1971,

one

mother Pat an

natural

(The Supernatural, by Williams). Cunningham

interest

earth

his interest.

plants, minerproducts, and this in

It also showed

dia-

hand gestures used to ward off grams of Italian the Evil Eye, which particularly fascinated him.

72

(CUNNING

Later, to

in

MAN/CUNNING WOMAN/CUNNING FOLK

high school,

the attention

attract

he knew

to

be involved

he used

a

of

these

female

with

an

occult

in the hands

gestures classmate

and

and

result.

mag-

ical

workgroup. When she inquired if he was a ‘Witch, he replied, “No, but ’'d sure like to know more.” The classmate introduced Cunningham to Witchcraft, and the training further intensi-

a

fied his interest

and

the

the powers

in

of

nature.

initiation

‘covens

few years he took of varying traditions

rience,

but

practice

next

In

he

preferred

Over

into

several

while gaining expe-

to

1974, he enrolled

at

San

alone.

While

State

essentially

he entered heundertook

a course

as

traditions.

of

into

1980,

In

where

tradition,

study

a

and

initiated

was

the Aridian

into

arena,

formed

were

he

Craft

established

public

self-styledWitch

a

solitary practitioner,

several

the

into

traditions

eclectic

many

Witchcraft

on

from Raven Grimassi. Then in magic the Reorganized Traditional 1981, he entered Gwyddonic Order of Wicca and the Ancient Pictish

Diego

of initiates

Gaelic

‘American

Tradition.

He

Traditionalist

was

an

initiate

of

Wicca.

University, where he studied creative writing— inspired by his father Chet, a professional

Cunningham traveled around the country ‘givinglectures and occasionallymaking media

writer

appearances.

and

who had authored some 170 nonfiction fiction books. Cunningham started writ-

ing

truck

thoughtthat, while it may contain pagan folk magic derived from earlier times, it should be stripped of its quasi-historical and mythological trappings and represented to the public as a modern religion utilizing ancient concepts. Health issues to affect his public began and, later, his writing. In 1983, appearances he was diagnosed with lymphoma, a form of

and

publications;

automobile he also

articles

for

trade

advertising copy only two years of his university course, he decided to drop out and ‘write full time. Thefirst book he had published was an novel, Shadow ofLove Egyptian romance on a

freelance

wrote

basis. After

(1980).

Cunningham’s writing style was simple and direct; his teachings focused on encouraging people to employ whatever worked for them in their religious, spiritual, and magical He was a fine herbalist endeavours. and produced several books dealing with herbs, including MagickalHerbalism (Llewellyn Publications, and 1982), Cunningham’sEncyclopedia of

MagickalHerbs (Llewellyn Publications, 1985). His books on Witchcraft led to a steady rise in his popularity, and he soon became one of the

best-read

authors

of his

time.

Sales

popular book, Wicca: A Guide for the Solitary Practitioner (Llewellyn, 1988), reached more than four hundred thousand copies by of

his

pagan

most

the year 2000. His prominence was instrumental in influencing the changes that took place in the

North the

American

1980s.

Due in

Pagan Witchcraft

Witchcraft part shifted

to

movement

during

his influence, neofrom being primarily

as

a

creation

as to

of

His

meningitis. hesuffered his

twentieth

health

century,

disease.

and

cryptococ-

continued

to

decline

infections related

opportunistic

primary

1993.

the

neo-Pagan Witchcraft

1990, he also contracted

in

cancer;

cal

He viewed

died

He

in

March

(FWB)

‘CUNNING MAN/CUNNINGWOMAN/CUNNING

FOLK word

cunning derives from an Old Norse or Old English word meaning both “skillful, crafty,”and “adept,knowing.”It is The

from wwe

obtain

and those were

this

last, now-obsolete the

meaning

that

words

wortcunning,or herbcraft, cunning man/cunning woman, referring to rural

adepts

wise

at

men

witchcraft

and

wise

and

women

the occult

who arts.

nineteenth-century England and Wales, the majority of the cunning folk were men of the middle or working class who plied a trade in selling charms, astrological charts, blessings In

73

cur

and

and

curses,

however,

were

individuals

the

like; and

wives

widows.

known

were

large minority,

a

for

Often

personal

eccentric

traits—perhapsa reflection of theit but more state, likely advertisement wizardly laid

claims

because

he

the

was

Devil's

for

folk were bizarre enough, they possibility of being called witches. Although the personal libraries of

these

fearful

destroyed by it

deaths,

clear

is

folk

cunning these

Oxford

Triumphof the

cuP

faced

the

CURSESAND ‘See

and

CURSING

posoften

CYBERWITCH

their

Similar

after

weren't illiterate

and

Spellwork: Curses

to

individuals

a

who identify

themselves

neo-Pagans.

The

between

cyberwitches

and

the ether,

independent

these

example,

tarot

medieval

logical, and ‘The

well versed

Kabbalisti,

astro-

cunning

man

thehis-

in

Witchcraft is George Pickingil. tory of modern Icis claimed that he was the founder of numer-

hereditary

ous

witches located nected

him

Gardner.

covens, including the group in the New Forest, which the

to

George seems

to

folk practices

seemed

nineteenth

with

moved

on

as

Modern

Witches

described

the

folk tradition,

twal and

losophy for

more

corroborate

academic to

and both

using craft

information

is

little

or

can

be

of the cunning in

that

premise

nowhere

near

deliver

and

intellec-

history A useful

cunning

and phiresource

folk may be

the

can

used.

get Christian

telephone; a for the healing

of

orthodox

prayer to the Western, or your behalf if you fax in the the miracle Religion accepts

prayer.

a

sick are

Jewswill

Wailing,

your on

a

if they

even

congregation theill person;

a

For

to

manage

the

pray

in

generalized through

of the media

readers

can prayer group member of their

Witches

technology

betransmitted

can

client via

ona

difference

any other

computer

magic

specific and/or

of prayer and and now.” It

spells independent of the is not bounded by time, or boundaries of the the space, ordinary and/ or commonplace. with coreligionists Cyberwitches commune magic “here

via the

new

world

of

such

as

web pages

birth

to

“virtual

coreligionists ally a Sabbat; see time and

the ill will

same run

respond

Year) and

Whoever

thecircle with

have given

“virtual

and

The Ritual

An

time.

chat-areas

the IRC

online,

and

replies

in

as

to

a

share

approximately

at

al

covens”; (usu-

establish

isinclined

officiant, chosen ritual

media

and dayfora ritual

time

logs into

Social

Internet.

and

timezone,

in the efrle

the

circles”

seta

folklore

skills. on

magic he cobbled

psychics

sources

their

He

this.

inheritors

true

as

ceremonial

to

Masonicstyle ritual, which together and taught, although there to

had

well

witchcraft.

and

no evidence

rural

who

material

associated

have

to

of the

Old

on

are

Witches,

as

main

specifically religious format. Many religions accept

Wall

con-

of Gerald

century

occult

published

to

of

alleged is actually known,

have been another

to

“wizards” of the access

initiation

what

From

reliance

“read”

grimoire magic.

eminent

most

in

their

is

Cursing.

technopagan, cyberwitches

and/or

were

(1999,

(DKR)

only practiced those skills taught to them by other illiterate people.In fact, from the eighteenth century on, cunning folk had access to, and made use of, catalogs of occult books and tracts. In other words, they obtained magical lore and folkloric studies as we do Some of today through online bookstores. folk

Press

University

‘See Tools of the Art.

who

people

Moon,

cun-

were

neighbors

that

2001).

Hutton's

spells

If the

master.

ning

sessions

their

witches’

break

to

Ronald

published by

for instance,

James Murrell,

be able

to

in

mental

ity

abilities.

these

found

in

advance,

“attendance” cued.

a

74

cyBERWITCH

Cyberwitches networked As

ists.

with

the

use

their

online

friends

well, cyberwitches

world

and

use

help keep non-computerliterate worked. For example, situation gan

a

in

critical

factor,

England

a

cyberwitch

where

could

hand-deliver

or

stay

coreligion-

computers Witches

in

was

to

to nettime

technopaan

e-mail

to someone printout nearby with no computer, thereby cutting out the six- to ten-day delivery lag that the regular mail would have created.

often than not, are not Cyberwitches, more employed in the high-tech world. They utilize more for religious work than as computers an tool. They employment and community are more likely to use the Internet to find new

spells and/or than

to

be

managing (See also

running a

for their

entries a

newsgroup.

Deaf

Books

Web page for

(STR)

Pagan Network.)

of Shadows a

tradition

or

a

DALY,MARY (1928-2010) Mary Daly was unquestionably the

influential

most

and

radical

of

one

figures in

of women’s

the

self

the

to

the

in

the civil 1960s

United

midst

rights

and

of social

and

1970s.

she

States,

antiwar She

found that

currents

received

an

herled

to

of the

movements

(See also

Spirituality and Neo-Paganism.)

Feminist

desire

Her

thealogy. development to and study philosophy theology in the 1950s was thwarted by thefact that she was a female, sso she in Europe, where sought her education she received several advanced degrees from On her Freiburg University in Switzerland. return

and focused the women’s movement, especially from a thealogical viewpoint. (DKR)

DAVIS,PETE “PATHFINDER” ‘See

at the Jesuit-run Boston appointment College in Massachusetts, but found that her work on

Church,

DEAF PAGAN NETWORK The Deaf Pagan Network (DPN) (currently online at wwwangelfire.com/yt3/dpn) is an electronic

lished

academic

Aquarian Tabernacle

in

founded is

discussion

November

1998.

The whois

by Luna Razelle, and

‘owner

(computer)

of the

one

ordained

group estabnetwork was both

elders.

senior

High Priestess

the list

Luna, who in Nova

the church and theplace the place of women in of the feminine principlein theology put her at

‘Scotia, Canada, has been involved with the deaf

odds

community

with

employer and with the Roman Catholic hierarchy in general. This led to her periodic dismissal, and eventually resulted in both

her

lawsuit

a

and

her resignation.

groundbreaking books,

Her two

‘and the Second Sex (1968) and

(1973)—plus all

Father

that

The Church

BeyondGod

the

concernby a personal revelation ing the etymology of the word sin, from the Indo-European word for“to be.” From this she realized that “to be” fully a person was “to sin,”

notion

accept, and for which she blamed the patriarchal rule of a “phallocratic” society. Her notions of matriarchy and the were

she

could

reestablishment

cutting-edge

not

of

the

concepts

ing practice

discussions to

voices

that

of

women

radicalized

for

type of to learn

some

The both

to

many

resource

more

their on

how

residing

and saw a need for years, for deaf individuals wantabout the Pagan path and Her

spirituality.

the foundation

followed—were

inspired

a

an

to

this

create

of the DPN

of Deaf

purpose be a place where

networking

and led

resource

e-group. Pagan Network

individuals

is

spiritu-

ally of like mind can come together to discuss the Pagan path, to share traditions, learn about their spirituality, participate in rituals, and develop their own personal relationship with the Goddess and the God, and also to be place where such individuals can come together discuss issues culture such as to

related

to

deafness

and

deaf

sign language, interpreting,

75

A

76

DEDICATION

deaf access, and being deaf in a hearing world. ‘The Deaf Pagan Network supports a Web site, known as the Deaf Pagan Networking Center

(DPNC),

as

mightbe

location of interest

where

information

to

members

a

its

that

shared. ‘The Clan

ily

who joins

the

DPNis

“coven” in theclassical

required

follow

more

a

it

fam-

While

everymember

a

half of DPN’s

mem-

involved with the clan. Spiral Hand describes itself

of the

coven

time

The

actively

are

Internet

working

Over

unofficially

clan, only about

bers Clan

not

the

grown, evolved, and become than simply a service group.

one of

Hand is

Spiral

of the Deaf Pagan Network.

core

has

of the

to

the

of

sorts,

although in chat

sense

be

it’s

Pagan, and

as

an

not

members

they

do

a

all

spiritual path. They describe the clan as like-minded people who have come together via the Deaf Pagan Network e-group to discuss their knowledge, thoughts, and experiences with each other. By doing this, a “family” where they they have established feel they can share in their love and devotion for the Goddess, and express pride in the deaf same

A council of elders community. for the Clan of the Spiral Hand.

sibility

oversee

Clan

of the

Spiral

They

also

listen

or

DPN, or tures

a

other

and

any

resolve

Deaf

DPNC. The

Wheel

als for each

of the Year

“Witchcraft

and

they

projects.

grievances

about

the clan, Network fea-

or

Pagan Project in

of the Sabbats

designed,

are

to

Hand, and

expressed by

concerns

are

their responmoderators—itis the Deaf Pagan Network, the

like the e-group to

is maintained

Theelders

(see

offer

which

ritu-

The Ritual

online

Year)

classes

in

ritual

in

101,” (STR)

DEDICATION dedication

which

an

aid

others,

to

of a

is

a

private

individual, either gives his

specific deity

or

to

or

or

group alone or

her

life

the concept

with

over of

the

either

deity.

It

is

that

very feelit

entire

lifetime,

rarely withdrawn, can

a

god

and

many

to

be altered—it

never

or

can

one’s

gods. tradlonly be

supplemented, and then only with the agreement of the is particular god(s). Dedication an offering bythe person to the god(s), with some degree of acceptance by them. ‘Not all neo-Pagan groups practice dedica~ a serious decision by tion, but it is considered those

who

First

Communion.

include

do

so,

they

the honor

similar

to

a

of statement will devote their

and

Catholic

Roman

dedication

Most

sort

some

that

cants

are

not

life, for

offering of

the

actually constitutes

tons

be

can

This

rituals

the dedilife's works

by

of the

god(s). Some dedications are to one specific deity, while others are a more of devotion general affirmation toaneo-Pagan lifestyle. (STR) to

worship

DEGREE ‘Most

entered which tion

magical or mystery through initiation, and

the

are

level

individuals

within that operate their degree. We know from the

is

of

Apuleius’s Golden

chapters having beenrestored of Isis, not only is of

traditions

Isis

but also

humanity

initiated

considers

into

closing Lucius,

by the mercy the

himself

tradi-

mysteries

ready to

take

comOsiris. The most mon use of degrees is in the university system, as developed in the Middle Ages and still in use today. The baccalaureate, master’s, and doctor's ‘on

the

to

Ass that

at

next

initiation,

to

degrees exemplify a three-degree system, as the guild apprentice, journeyman, and master. The

Masons

also

use

degree

system, although occult training and

a

do

threeprimary have extended

they their lodge responsibility to some thirty-two or more degrees, or grades, in modern times. Modern occult lodges base their advancement on an eleven-degree system, the first being entrance into the hall or lodge, and the next ten grades corresponding to the ten

sepharoth of the

Kabbalah.

a

7

DEOSIL/WIDDERSHINS: Modern

Wicca,

Gardner, adopted the three-tier and

tory scheme, ‘most

this

today.

covens

may those

Masonic

is the basic

by

to

traditions

Gerald

cord

a

where

degree,

a

color

code

in

describe

to

the

the

whereby

motion

the

the

contrary

(white, red, black, colors). is the degree primary initiatory level, in which

deosil.

the

Turing

other

Priestess.

becomes

the

In

mighthave

Witch

a

and

thefirst

first

Priest

time

a

the

or

this

traditions,

secret

more

been

The

entered

person

these

the notion exposing elements, and invocation of “outer

often

classes,

“Wicca

in

Wiccan), and is

a

of

son

intothe

and

allows

or

traditional

an

of the Golden the

into

entire

(see second-degree

a

The

third

that

either

degree is

admits

indicates

that

as

a

the pertradition

a

Gardnarlan

US.

in

wants

person

In some degree of autonomy. third degree is self-conferred

himasa

herself

or

leader

elder.

or

traditions,

be

to

Craft, further

some

when

this

the person

ready

to

declare

(SLR)

DEOSIL/WIDDERSHINS Circumambulation

is

a

basic

way

of

rais-

magical circles. Because of the notion right hand is good and theleft is bad—springing from dualistic light-dark ing

in power that the

Modern

analog using

one

would

to

as

turn

deosil.

turn

axis

widder-

is

bias against left-handed-

path, many

hand and Others use

close a circle. In one Witchcraft

black

covens

raise power,

to

system earth called

were

arm

the

motion is

one

implicationsof right

a

magic and on the use

insist

only deosil

moving

in

a

circumam-

reverse circumamwork banishing spells

and co

to

“grindthe raise

any

mound

or

mill”

in

tradition, a

widdershins

of power,

direction

to

they release that the “spring” they have it, they picture wound will spin back deosil to generate posi tive energy. In folklore, moving around fairy cone

and

members

coven

when

is apt to open up grave widdershins between the normal world and the

the door Otherworld.

(DKR)

and has

High Priest

or

case

ultimate mysteries of the him or herto independentlyinitiate covens,

autonomy

the

in

a

Witchcraft

elder.

a status

found

believes

or

initiate

an

NROOGD,

as

university

survey courses. conferral of status as coven,

left

the

direction.

bulation

America

the

to

deosil

of

the

the

only

and

ot

basic

High Priestess

authority

conferral

and

as

In British

tradition.

North

in

the

Because and

axis,

as

with

If

bulation, widdershins,

some

dedicants

as

Orthodox Order

(NROOGD),

Witch

known

of the

of New Reformed Dawn

training

numbering degree is a

member

working

undergone

101,” a reference

system of The second

of

ritu-

circles, quarters, Evocation and (see

have

court”

public

of

initiates

Invocation), most kind

with

open days,

more

als

full

shins.

arm

the left-hand

In

as

right

ness,

circle.

taken

rotate

pre-

convention

around

clocks

practice

and in

sun

revolves

sun

deosil, while

as

of

(or withershins).

or

holds

correspondences in both Christian Christian magic—ithas long been

widdershins

candidate

that

initiaof

structure

Each level is called

be referred

or

with

beginning

DESCENT OF THE GODDESS The

Descent

ditional

Craft

of

the

myth

Goddess that Gerald

refers

to

Gardner

a

tra-

based

loosely on ancient Mesopotamian stories about the goddess Ishtar’s (Innana’s) descent into the underworld. have

been

elements

Some taken

from

to also appear the story of the descent

of

Nergal (the Mesopotamian Mars) into the underworld. Gardner eventually incorporated this myth into theinitiation ritual for the second degree (see Degree). ‘As in the Mesopotamian story, the goddess. descends to an

into

understand end

to

all

interpretation

the

realm

of the

dead

why the god of things (though

death

of the Near

one

Eastern

in order

brought standard version

of

the

78

DE STRAET VON KOLLMAN, RALPH

AND AUDREY

the story is that Ishtar intended to conquer the underworld). In Gardner’s myth, the god of death falls in love with the goddess, who in

falls in love withthe

tum

the

in

her.

The

Near

the

romantic

story may have been another myth in which Ereshkigal falls in

Eastern

love with world

Nergal while the behest

at

The

lesson

of

of death

god

lives

the

at

could

would

celestial

Gardner's. to

departed

place

be reunited.

divinities.

myth—which the goddess—is and

rest

and

time

so

in

that

among

directly from this

myth.

love

we

of

and/or gender

God,

feel that

and

he

Goddess

derives

(RL)

and Coven of Artemis.

toa

Budapest

founded often

is

amajor

the author and thinker who movement of feminist Witches

Budapest-style Dianics turn to the goddess(es) more than they do to the god(s), and they are all eclectic Witches. ‘The Budapest type of Dianic worship is parto gender-separatists (in this ticularly attractive who prefer to have nothing to do case, women with men). As well, Budapest Dianic practice has a very high percentage of lesbian participants, because of its very strong emphasis on the Goddess as primal figure in its mythos and its strong feminist ethos. This being said, there are

a

movement.

called

number

Dianics.

of males

involved

do

not

where

in

the

Dianic

feel

as

they lend

to

is

none

(See also MeFarland ‘and Witchcraft)

the

it.

As

of the of the

consort

heis

an

need

invoked, include

to

artificial

balance

really needed.

Dianies; Feminist

a

(STR) Spirituality

DISCORDIANS Somewhere

DIANICS

of

some

figure simply

ritual

tendency

the existence

do not deny mentioned

there, and sometimes

but Dianics God

isa stronger polarities in terms

frequency in Z Budapest's of Women’s Mysteries,which is often by Dianics and used in their rituals.

is

between

parody,

social

com-

religion lies che Discordian Society, a self-proclaimed “tribe of philosophers,theologians, magicians, scientists, artists, clowns and similar maniacs who are intrigued and

mentary,

Z

one

all other is

HolyBook God

primary. Budapest-type of the problems with masas

polarity

with

The

gets “God in skirts.” The

lies in apparent imbalance consider polarities other than sex-

ual

express well, Dianics

polarpractitioners of

the

ability to

to

upsets

Witches’ sense

sometimes

the

Dianics

that

practice

a

worshiping

resolution

they

DE STRAET VON KOLLMAN,RALPH AND AUDREY ‘See Order

and

of

referenced

was

those

ity

accused

practice emphasizes to the complete exclu-

traditional

more balance

new

the closing mesfirst novel, A Goddess Arrives. sage of Gardner's ‘The familiar neo-Pagan teaching that we will be reincarnated

This

reincarnated

many

culine-feminine

peace merited it the love they by in their lives. The tru-

thenbe

same

under-

visiting

teaches

death

lovers

heis

of the

gave the between lifetimes if they had manifested est

for

source

of Gardner's

aspect

the that

in

is

imprisons

of

god. Mesopotamian mythology, Ishtar’s sister, Ereshkigal, who

underworld contrast,

The ruler

Budapest. Dianic Goddess worship, often sion of God worship,

with Eris, Goddess

Doings.”Even divided

as

to

of Confusion, and with Her

among whether

Discordians, Discordianism

opinior is a com-

plicated joke carefully disguised as a new religion or a new religion carefully disguised as a complicated joke. Both sides, however, tend to mostly irrelevant. agree that the pointis The primary origin myth of the Discordian Society describes how Malaclypse the Younger Ravenhurst (Greg Hill) and Omar (Kerry discovered Eris after a series of Thornley) visions involving a chimpanzee appearing in an all-night bowling alley, the goddess

719

DIVINATION

herself,

and

Immediately, “catma”

from

voice

a

the

the

following “Discordians

that

pineal gland.

and

Greg Hill has spoken

apart,”

you

to

the

creation,” your own of how it “can carry

percent

_Discordian stick

must

reality, i’s ninety

where

relate

longer

you no of deities and

point

two sects—the they formed competing Esoteric Paratheoanametamystikhood of Eris (PORE) and the Legion of Dynamic Discord.

non-deities.” things in terms Through literature, guerrilla art, and a series of complicated pranks known as “Operation

Discordians

Mind?**k,” Discordians

do

not

believe

this story.

1970, Hill published the Principia Discordia, or How I Found Goddess and What I Did 10 Her When I Found Her, a collection of writings In

by Hill, Thornley, ec al. The Principia Discordia went through five editions and sold thousands

theology

Robert Anton Iluminatus! tilogy,

published in

Shea's and still

in

all of the

which

print,in involved

were

More

with

Wilson

various

1975

characters

Discordian

groups.

Order”

games have also sparked interest in the Discordian Society. The number of Discordians is, as a result

New

Robert

main

of the

anarchist

Discordianism, becomesa selfto

and

times

there

members.

mary religious Discordianism

faiths,

or

pervades

estimate.

to

as

probably been Also, few a unique

to

“transcendental

what

existence

traditional

favor

in

con-

of creative

(IC)

or

Discordianism

Divination, from the Latin divinare (to fore-

tell, predict), refers

variety of different methods aimed at determining the will of the ‘god(s)or the goddess(es). Ic is the art of seeing the future or disclosing the hidden meaning of or and is events, present past probably one of the oldest magical skills used by humans. Divination can be performed with or with‘out aids. Magical dreams, reading the signs of nature (a flightof birds, a cloud shape), interthe

to

of

flickering a

wide

a

the random

preting

of sticks

toss a

flame,

or

of water—all

cauldron

Historically,

pri-

even

to

DIVINATION

the are

stones,

or

of

pattern methods

of

divination.

view other

Greg Hill has called

atheism.”

of ordered

cepts

oil in

more

Discordians

path, but instead tend as complementary to

even

One

by declaring onecabalsareencouraged,

have

Discordianism

that

Priest

or a

Schismsand

than

groups follow

ethic

impossible

member

beso. at

World

reality possible,challenging

the

for the

Jackson's “Illuminati” and

recently, Steve

“lluminati:

and

of

try to shake and alter and preconceptions

of

preconceptions

disorder.

of copies. However, the greatest vector spread of Discordian thought and ‘was

to

has

in the

secret most

witches. Dreams ancient of all methods or

the

significant membership overlap with more conventional paths of neo-Paganism, with Westem

ancient

done

was

by

Throughout a

all divination

not

probably

are

of divination.

world

the

practice

of “incubation,” or divinatory dreaming, was practiced at sacred sites and in temples. The

forms of Zen Buddhism, and with practitioners

into the Christian era, where practice continued shrines and chapels replaced Pagan temples. In

of chaos

ancient

does

ples for divination was a priestess consecrated questions by a priest,

magic (see Spellwork: Chaos Magic). Their refusal to take themselves seriously

consider

not

tual as

however,

not,

Discordianism

path. Instead, a

‘Anton

tool

for

that

mean

its

to

be

ludicrousness

transcendent

Wilson has “based on theidea

practitioners

described

awareness,

a

valid spiriis

used

Robert

Discordianism

that whatever

do

your map

a

Greece,

natural

of the

one

Delphi.

at to as

famous

most

her task,

she

sat

There was

in

a

as

fanciful

trance

near

of

priest would

spring. Probably aided would make poetical and

predictions have

to

that try

the querent to

seer,

brought

hor

fumes, she

tem-

interpret.

by

often

and In

the the

Rome,

a

80

DIVINATION

public or private event, such as an election or wedding, could take place without the auguries being read by a priest, who was often also a noble-born civil servant. These auguries usually involved disemboweling an animal and looking at its entrails for signs and portents. ‘Throughoutthe Middle Ages and into the early modern period (after 1500 C.B), priests and people alike sought magical knowledge by having horoscopes cast and bylooking at in the Bible (bibliomancy). random passages no

The earliest

known

cards

tarot

commis-

were

sioned

1440 around by the Visconti-Sforza family, who may have had an interest in magic

and

alchemy, which was popular at the time, although the cards may have originated for gaming. However, the simple people also were seers,

from Ireland

and

Aftica, there

to

those

are

sight” who

advice from the dead and

Still,

such

skills

of

often

“dabbled

in the Dark

antidivination many reader

and

methods. an

Aftican

in

the

mundane

it

is

a

Priest

ies

are

of the

province of

having its or Priestess

diaspora religion casting

of

astrological

forces, analogous

to

the

between

result

from

that

is built

celestial

kind

a

into

In other

cosmos.

and

of prethe

very words, the stud-

Carl

rather than cause and effect. A of astrologers attempt to adhere

simultaneously

both

to

force

and

a

corre-

spondence explanation.

own

of on

Magle, as the ‘occult

holding reading

the

means,

art

of

influencing

is clearly related

stars.

While

to

events

the science

by of

astrology is not, in the proper a sense of the term, “magical,” techniques such cards at the local psychic as electional fair, divination is once astrology—determiningthe best on again being used to disclose hidden knowledge— times to perform certain actions—border Western ceremonial magic knowledge that may guide people's livesat aconmagic. Traditional or level. What follows is a views as into the scious, subconscious, astrology providing insight short list of some common forms of divination. ‘occult forces that are playing on the earth at any given time, and a specialized form of electional astrology is utilized ‘Asmo.oar by magicians to the best times for performing pardetermine Astrology is the science (or study, from the ticular rituals. Greek logos)of the stars (astron). The general a

drumhead or sacred dish, 2 heathen seldr for her community, or a Witch

shells

cultures

correspondences that astrology a result of “synchronicity” (to use

large number the

conceive

correlations

Jung’s term)

tarot

to

spheres arranged harmony various

be

Whether

that

and

innocent

early urban

is very

magnetism, that are actually radiated by the planets. While often speaking in terms of occult forces, the latter perspective usually empha-

Arts.” Antiwitchcraft

most

the

in

influences in terms of forces of gravity and

sizes

in

roots

tends

model,

ence

but

the books

of the zodiac

notion

Mesopotamia. ‘Approachesto explaining how astrology “works” move between two poles: one stresses thestudy of the stars as a natural science (and to distance it from consequently attempts occultism), while the other, often calling astrol‘ogy ascience, emphasizes the spiritual or occult dimension of the study of planetary influences. The former perspective, using the natural sci-

structure

on

The

‘of

who

prosecuted. divination is usually Today, Pagans and Witches, each group can

both

tory purposes. with ancient,

women

men

the

where

spirits.

only honor,

not

laws still stand

places,

seek

post-Christian world,

pre-Christian were

with

witchcraft,

pagan and leveled at the

of

cases

could

converse

bring

can

also fear; accusations

recorded

many

“second

with

Russia, from Iceland

to

public is familiar with only a tiny portion of this subject, namely the twelve signs of the zodiac as they relate to the personality of individuals, and the use of astrology for divina-

aA

81

DIVINATION Much the

and

lore

astrological

with

associated of

the

of

focused

is

magic

traditionally on the days

week, the planetary hours, and the gems metals

with the planets. Each of

connected

the traditional

sun, “planets”—the

seven

Saturn—is

Mars, Mercury, Jupiter, Venus, and said

to

rule

tion

with)

Thus

(meaning

special of the seven days of the rules Saturday, the sun

one

Saturn

Sunday, and

the

hours

of the

relationships with the planets rituals

For example,

week. rules

to

in

traditional various

ways. be per-

love would

gain

the

day. Magicians

other

“Venusday”)dur-

Friday

(literally: ing an hour ruled by Venus (the planet of love); rituals to gain money would be performed on ‘Thursday(“Jupiterday”) during an hour ruled byJupiter(che planet of wealth); and so forth. Amulets, which are fabricated objects used as charms, are also constructed during daysand hours in symbolic harmony with the task the amulet is intended to perform. Additionally, on

such

objects

ruled

bythe

ples,for love

relevant

planet. amulet

an

instance,

be

might

‘meral

constructed

are

be made

from

designed from

associated

traditionally

exam-

to

attract

Arabic

world in the

with

the

random on the

question will be used to form

divination—the

two

each of which

of the

has

four

sets

magic, the second a numerological system—thatmay be historically related, Modern geomancy is a theory about sacred places (such as Stonehenge) considered of

energy

first

of

to

be power

believed

ley lines Englishman

to

so-called

the

umbrella mancy

has

name

an

Alfred

enjoyed

and

centers

connect

first

Earth

earth

such

described

renewed

lines

places, the in 1921 by

Watkins.

Mysteries, this

the

Under sort

interest

of

in

the

geoNew

Each a

a

concentrating

group of four

lines

new

list

and

name

the

Mother

the

which

tableau,

and to

of

astto-

and

can

is

to

new

created.

set

of

Further

Judges) complete

then

be

complex astrological

to

a

can geomancy from Chaucer's

interpreted tables. be

found in

passages Knight’sTale Twoilus and Criseyde.Geomancy continued

be

popular

‘Agesand

on

Fourth Book the

of

Europein

in

the sixteenth

into

An

centuries.

by

figures,

Daughters

(Nieces, Witnesses,

according

kinds

while

logical and planetary correspondences, among others. These first four figures form tableau called the Mothers. By again adding horizontal

and

different

the

figure, even numbers of scribed lines being represented by two dots, odd numbers being represented by one dot. The resulting casting will therefore consist of four figures made out of single and double dots. There are sixteen possible combinations,

medieval to

the

the

and

asked.

References

Geomancy refers

dit

a

probably developed in Middle Ages;ic involved

of lines

number

Venus),

Geowancr

was

created

figures called

Jupiter).

mystery.

interpretation patterns according to a given chart. As it further developed, and as itis pracis ticed today, the “casting” performed by the sixteen rows querent, whoscribes containing a of

rows

might

earth

an

geomancy

casting of sand

(the

prosperity

(associated

tin

technique

nation

copper

with

attract

to

materials

In the above

constructed

amulet intended

an

from

as

geomancy

Originally, however,

connec-

between

exists

and

associations formed

a

the

through

study of

random

relationship

and

these

utilize

to

suggestion that these lines of power are a worldwide phenomenon, and even that they track sites of UFOactivity. Recently the Chinese method of earth divination called feng shui has also been included in the

forth.

so

similar

planets

have

moon,

‘Agecircles

the

later

Middle

and seventeenth

important early text was His Occult Philopsophy:Of Geomancy,

late-fifteenth-

and

early-sixteenth-century physician, philosopher, theologian, and magician Henry Cornelius Agrippa. Geomancy gained popularity in the nineteenth and twentieth centuries through its use by the magicians ‘of the New Reformed

Orthodox

Order of the Golden

82

DIVINATION

required skill advancement, and through Alelster ‘A Handbook ofGeomancy. Dawn, where

it

was

for

a

grade

Crowley's

drift

through. The serying is the crystal natural ball of crystal to

or

gentle

Paumstey also

Palmistry, or chiromancy, based

the practice

B.C.

in

China

Greek

and

art

of

of hands.

divination

back

India, from where

it

spread Palmistry is

culture.

Roman

3000

to

astrology. Each sign of corresponds to a particular digit, parts of the palm are named after

the zodiac and various

planets.Throughthe

of the

examination

shape

digits—aswell as of and the lines on the palms, fleshymounts and digits—apalmist can “read” a per wrists, son’s character, life expectancy, and destiny. and the

of the hand

size

‘Theleft son’s

shows

what

actions.

The

byseveral heart

hand

destiny is

ar

health.

said

is

to

indicate

birch, whereas of

palm

the

the

line

of Saturn

perhand

right

and

is characterized

of the

of

head

(intel-

lines

include

those

of

marriage, and the wristlets or bracelets, denoting happiness. Compassion and warmth are indicated by the Mount of Venus, whereas the Mount of the Moon reveals psychic ability. in Palmistry experienced a revival of interest the West during the 1960s, and is practiced by modern

some

Witches.

his

which

the seer

“looks”

into

of divination an

object

in

in order

knowledge. Some claim they see like looking at a movie, while othpictures, ers say that the object helps them clear their minds of conscious thought and allow unconscious thoughts or knowledgeof higher planes to

see

hidden

any kind

a

dark

a

candle,

or

ball. The

seer

or

a

cloth

other

some

allowed

her

or

to

play

looks

into

over

the

balls

are

expensive and good

Il

in

into

a

fisherman’s from

only

method

is

it is

of the of the

one

Witch

objects Scrying black of

way

or

the past

bowl,

oil, such

as

and

in your living

room

that

found in

scry is room will or

mythological

helping

consciousness

the

as

door

and

of

bowl

be said

can

to

to

be

the fire

seer

by

a

chosen

was

into

a

fire. A

do, but the magic in

even

fireplace~espefor

its

magical

properties—can enhance

As with

the

and

rivers

look

to

can

scrying,

water

increase

seeing interesting shapes. All on

ancient

magical place where ordinary world and the and gods met.

to

wood

the experience.

temple

or

fire outdoors

into

Many

water.

ancient

way dark

ifthe

the

the oil

as

spirits prehistory. Scryinginto a

death, the underworld, humans

ing oils

(see Herberaft

visionary properties—

been

life and

a

One

drop oil—perhaps

to

been seen and the realm

‘goddessessince

in

cauldron.

a

has

water

reclaiming

of

have

sites

the Otherworld

and

in

mugwort

has

the surface

sacrificial

water,

and look for patterns

water

on

cially

or

remind

magical objects. usually in

mundane

be done in

can

although all

as

this

two,

in which

creating images is

the

bogs,

witch

technology or

can

be hidden

to

the

romantic—it

legends

Herbalism), chat

drifts

The

century the oldest,

not

more

silver

magical

into

older,

rare;

useful.

as

Since

net.

certainly

had

a

ones

a

dates

a

just

are

popular, crystal

a pressed-glass glass float—originally clear or light green—thatwas knotted

was

ball

However

methods

simpler

be drawn

to

consciousness

Otherworld.

ofa to

placed on

its

candle

Sorying refers

is

light, is

the

of

‘Another ‘Scrvina

clear

into

and

the

a

ball, usually wich eyes slightly unfocused, and

‘2

(fate), and the line of

smaller

Numerous

a

by decisions

hand

a

what

lines, including theline

major line

and

has beenaltered

(emotions),

lect), the

the surface

with

closely associated

of

for

object

ball. Either

stand, and

source

allows

is believed

It

be traced

can

and

cheiromancy

as

the

to

reading

that to

known

refers

the

on

dark

a

familiar

most

attain

entering

an

throw-

the chance scrying altered

into

some

of

depends of

state state

DRAGON of trance.

The

magic

of

crystal or water fire, or any other means, suggests thought terns that take the seer out of the ordinary into the world of myth and magic. a

or

(see also their separate

entry)

models.

tion

runes

Theclassical that

note

but

provide

tion, mention

of

authors

they

used

were

details.

no

divination

with

runes

authors to contemporary for doing so. Moder sets of ‘small wooden or stone blocks,

usu-

manual

explaining

pret them, bookstores.

they are other

can

now

be

how

divinatory

tional

occult

on

instruc-

an

and

cast

purchased in

systems

most

interchain

system.

The

founded

and

from which

are

modern

deck medieval playing cards are

a

have evolved. Tarot cards constitute the basis of a divinatory method that is especially to

popular

among

deck

consists

teen

cards

‘each

each,

from

Arcana, evolved

contemporary neo-Pagans. The of two parts: four suits of fourwhich

the

by combining

suit

into

the

which

are

gaming deck the Knight and Page of

Jack;

bythe

Joker, which

represented

card

called

Theorigins are

and

currently in

in the modern to

deck

derive

from

the

tarot

are

fortune-telling although the decks

descended

from

a

medieval

focuses

now

on

to

and channel destruction those who protect the land.”

dancing, chanting,

and

blur the distinction

between

and

ceremonies

The

symbol several

street

parties,

Dragon for

network,

The

runes.

Dragon has

is

has

been

machinery, buildings,

and

trees;

and

worn

as

and

meditations; Amulet).

a

principles

1.

that

believes

drawn

used

‘Theorganization’s

Dragon

orga-

Rune, a central a sigil combing

Tree

rune

perfor-

ceremony,

protest sites, during and at nightclubs.

at

World

the

which

simple ritual,

action.

political

onto

ritual

in

talisman

are

(see

simple:

the earth

is

sacred. 2.

network—a Dragon isa decentralized ‘web of people working together on

local, national, 3.

and

international

Dragon combines practical mental

for

conser-

has been influenced by includes typically drumming,

and

Starhawk

only

the Fool.

in mystery, use

other twenty-two the Major Arcana,

seems

of the

shrouded

the Minor

modern

cards, collectively called

tarot

called

collectively

in

“using magic and ritual

as

environmental

link

to

magical practice.

bur

campaigning,

was

positive energy to Dragon eco-magic

of cards

thought

1990

has beeninvolved

eco-magic,defined stop

with

action

road protest cards

tradi-

(JRL/DKR/STR)

London, England,in

in

nized open

Tarot

a

of

NETWORK Environmental Network

Dragon

mance,

Tasor

a

DRAGONENVIRONMENTAL

vation

numer-

not

revitalization

system.

led

Individuals who use runes feel that useful as astrology,palmistry, or any

as

and

reinterpretation

tantalizing

plus to

men-

carved

for for-

person’scurrent situation in terms of overall spiritual growth. The reading process and theory of psychic perbooks on ception discussed in most current the tarot thus serve as excellent examples of the

The organization

runes

used

and

environmental

develop

typical modern

a

reading, the cards are tune-telling but to diagnose

for divina-

This

‘ous

tion

who

In

tarot

ally refers to the alphabets devised in Northern Europe by the Nordic peoples. Despite claims about the originality of these systems of writis that they ing, the current scholarly consensus were based directly on imitation of Greek and Latin

called tarocchi.

83

NETWORK

pat-

Runes Runes

card game

ENVIRONMENTAL

isas

work

important

through vision

for

this

with as

environ-

eco-magic. Each the other,

synergy

change.

issues.

that

we

and

itis

focus

our

84

DRAWING DOWN THE

4, 5.

committed

Dragonis direct

of

Goddess

Dragon’sprinciples is welcome to join, regardless or religious spiritual path.

aims

their

shares

general awareness

Encourage Pagans in conservation

of

the

to

become

involved

to

become

environment

actively

the

involved

early 1990s,

Dragon

in

environmen-

many

U.K.

of

Positive

coverage

work.

of Dragon has

(AH)

Drawing the

standard

sion,

the rituals of

during Goddess.

which

the Moon

Gardnerian the

She may

many

toa

part

ricual—and, by

of

exten-

other Wiccan

High Priestess then

refers

is and

Altar,

of

position (armscrossed). her

on

and

life

front

in body

of

with

beseech

her, draws

Wand, and

a

Thee,

O

By seed

mighty

root, flower and fruit,

fertility. bud, by leaf and and

Love, do I invoke

Thee

and

descend

to

and HighPriestess

having been drawn down, ie., link established, Magus and other men give the Fivefold Kiss to the High Priestess. Moon

If there

be

initiation,

an

the Magus and

the

Goddess

the Initiate

groups— embodies the

speak as the Goddess, or, perhaps more accurately, the Goddess then speaks through the Priestess. Although related to as ritual phenomenasuch possession and consecrated as the channeling, the person

at this

then

time

High Priestess in Goddess position (ArmsCrossed) says the Charge of the while

stands

outside

the

circle.

This

procedure was actually likely used in Gardner’s original coven, although a completely different procedure was later instituted. In his important study, Contemporary Neopaganism, Graham Harvey cites Vivianne of Drawing Down the Crowley's experience Moon from

“TheInitiation”:

her essay

Andy, as High Priest, to began the invocation

DRAWING DOWN THE MOON/DRAWINGDOWN THE SUN Down

in front

body of thy servant

The

was

improved public perception of Pagans, while environmental concerns providefertile ground for interfaith

published

of Shadows

[name]

and

media

and

into the

including protests against well as as Newbury roads, the Manchester airport. As eco-magic became increasingly widespread, Dragon adopted the role of helping network an organic movement. the development of Dragon now encourages and publicaeco-magic through conferences tions. The Dragon Website describes eco-magic workings and facilitates an e-mail discussion group.

stands kneeling

Magus,

and

byLife

Book

follows:

Goddess

pentacle

in

procedure

of the Gardnerian

versions

by stem

tal

campaigns, ‘TwyfordDown

of this

text

‘Motherof all

involved

do

as

being possessed or serving

are

invokes, “I invoke

campaigns. principles and practice spiritual action for the (eco-magic).

‘magicaland During

The

a

consciousness

channels.

‘The

work.

Encourage Pagans

Developthe

lose

not

who

‘assumes

in environmental 4.

as

of the earth.

sacredness

does

approximately as High Priestess

to:

1, Increase

3.

nonviolent

individuals

who

Dragonaims

2.

to

action,

Anyone and

MOON/DRAWINGDOWN THE SUN

stillness the flow of the

was

and

a

knelt the

silence

before Goddess.

within

power came, down chakra, down to my feet and

crown

circle.

She

This

had

and

me

There

me.

Then

through out

into

my, the

come.

deepens and changes as the Goddess merges with Crowley’sconsciousness: 1 was far away, deep into samadhi; that state of consciousness whereby there is no lonawareness

ger any “I and

near,”onlya ‘As

other,” “this and thar,”“far and of

sense

though from

a

oneness

long

with

the universe.

way off, I heard

Andy's

85

DRUID CLAN OF DANA

voice

The

stop.

through me respond...

of

power

once

in

moon—a

the

I made

could

in which

of the that

also

into

the

Priestess

a

God. Because

the

in The

Triumph points out

Ronald Hutton Gerald Gardner took over the ancient

for the lore, the

through their legends, and the

their

grew

land,

where

Ovates, and Druids (OBOD),

was

of the

the

they

from

moon

earth.” This in

erences

the

original a

number

and

sky

words, “pluck force

to

is different

ancient

texts.

in

The Clouds, the protagonist

comedy

“if1

purchased

the

moon

a

Thessalian

descend

that

asserts

witch, Icould

during

the

night

make and shut

round box.” Neither of passages—andothers could be cited—con-

it, like these

a

into

mirror,

anything like of meaning uniting

vveys

human

Witch

with

contemporary the

a

consciousness

feminine

Wiccan of a

divinity. (RL)

DRUID CLAN OF DANA The

Druid

Clan

of Dana

southern

Ireland

Lawrence

Durdin-Robertson

had

previously

Isis in the 1960s reverence

for

in

thelate

1980s. and

established to

goddesses.

As

Ireland.

The

current

them.

Order a

home

of

Bards,

regular guest at Clonegal

Chosen

Chief of

youth. 1980s, Olivia Robertson

organization

needed

was

forthe

old Pagan Clan of Dana

the Druid

Clan

of groves.

promote revof Ireland, and into

came

so

being. The

Druldry,offers

on a

felt that

to

gods

produces publications study guide, and has

growing

a

number

(PCG)

DRUIDCRAFT the

Druidcraftis the

to

ers

practice

an

combines

ideas

both

Druidry

and Wieea

but

their

modem

fifty years and

and

Druidry

Ross ideas

and or

Wicca

forms

were

some

Paganism

techniques Witchcraft. are

very

writ-

from Some

different,

developed only

ago by cwo friends, Gerald Gardner Nichols. They both draw on the same of the

Western

Magical Tradition, using a sacred elrele, honoring the directions, working with the elements, and having three Ink tlations inco three degrees. They both celebrate the same eight festivals and draw upon the folklore and mythology of the British Isles and core

Ireland.

(PCG)

in

Drury

In Tu Uno

Fellowship of

There

are

knowledge of and children growing

of

that believe

given by eclectle

name

founders, Robertson,

Its

Olivia

the

promote

founded

was

their

In thelate

a

the

at

to

Philip Carr-Gomm,also stayed with them

in his

Horace’s

Epodes, one finds the remark that “she can bring down the stars and the moon from the sky with her Thessalian incantations.” Similarly, in Aristophanes’s For example,

Robertsons

old

the

clear from ref-

meaning

of

it

Nichols, founder

Castle in

home

such that

naturally

came

feeling gods of

own

environment

an

the

the malicious

was

up in of

erence

witches

they

Paganism

Ross

expression Drawing Down the Moon, he invested ic with a meaning quite at odds with the original. The ancient was that meaning power of Thessalian could, in Hutton’s

and

Through them,

a new

Greek

century,

the poets George Russell, W. B. Yeats, and other influential figures in Celtic literature and spirituality.

‘BOD,

Moon, historian when

in the early twentieth up in Ireland Lawrence and Olivia had known

or

a being symbol of be referred to

to

discussion

interesting

an

represent

down”

embody the sun has beeninterpreted as the male, this procedure came as Drawing Down the Sun. In

to

female

neo-Pagans developed this idea

Later

further, devising rituals Priest

to

the Moon,

of the

taken

“drawn

whois

flowed

ready

Down

Drawing

culturesis

Goddess,

Priestess.

and

widespread symbol

world

many

Goddess

more

In the expression the

the

Britain,

One of

Welsh Gorsedd

Kincoow Histone

different Druidries in many the oldest is represented by the of

Bards,

who hold ceremonies

86

DRUIDCRAFT

Gorsedd

cycle celebrated by many modern Pagans. Through his writings, Gardner introduced the cycle into Witchcraft in the 1950s. Tewas introduced into Druidry when Gardner's

Their

friend

modern

in

circles

stone

the annual

during

arts

festival called the National Eisteddfod. Despite their colorful robes, ricual, and regalia, the

deny any connection with Paganism. respectability is emphasized by the fact Queen Elizabeth II and Prince Philip are honorary members.

that both

Founded

1792, the Gorsedd

in

is

of an

part

that saw ancient eighteenth-century tradition Druids as pre-Christian Christians, worshiping che sun as a symbolof divine light and of a single male god. Another group tracing its origins to theeighteenth-century Druid revival

festival

Ross

founded

Nichols

broke

away from

ADOand

the Order of Bards, Ovates, and Druids 1964.

(CBOD)in the old

Through

patriarchal

shift, and

reverence

ADO

and

of

image Druidry for the old gods

OBOD,

began began

to to

reemerge.

Masonic ideals of mutual practice support and charitable in robes and works, wrapped

Following Nichols’s death in 1975, OBOD effectively ceased to exist. However, in the late revived by Phillp Carr-Gomm, who 1980s it was had been initiated into the order by Nichols on Glastonbury Tor in 1969. Under Car-Gomm's leadership and inspired by his talents as a

ritual.

writer

the Ancient

is

There

Welsh with

Gorsedd,

lodges in admit only has

AOD

began

toward

move

in thelate

and occultist Ireland.

It

others ‘were

based

with

the

of

century Ancient Druld Order

to

1946,

was

a

its

David

ADO carries

its

the

often at

of the 1890s

Stonehenge Witchcraft,

foun-

the

saw

(ADO). George Chieffrom

Chosen

ascended

invocation.

same

see

is

the

truth

Pagan

Tibetan Now

led

group youwill photographs of dawn ritu-

dressed

in

ADO in

Stonehenge,

Gerald

but

Loxley and Jennifer Maugham, the on the eclectic mystical tradition

founders.

most

als

in

of

of Heroes.

seeing call upon Irish

religions. He would gods, Hebrew angels, and all

creating

universalist,

all

Masters

poet

unfulfilled,

twentieth

MacGregor

of

the Castle

dream

Reid,

when traditions

mystical community inspired byit.

Watson 1909

theold

on

his

Pagan Druidry

the

in

dation

of

connection

century dreamed

becalled

to

was

‘Theearly

by

several counmen. Like the

little

more

W. B. Yeats

died

Yeats

a

nineteenth

magical group

in

AOD

(AOD).

Paganism. ‘The

a

AOD

are

of which

most

tries,

of Druids

Order

and the

white

a

1940s, Gardiner’s

(see

Druids).

Gardner, che father was

robes

member coven

of Gardnerian

of ADO. In

devised

the

the

late

eightfold

and

facilitator,

has grown to be orders in the world.

OBOD

of the

largest Druid ‘OBODpublishes a home study course that has introduced many people to Druidry. There are ‘OBOD groups (called groves or seed groups) in ‘one

many countries. ‘TheBritish national

Druld Order

membership

as

(BDO)has well.

It

was

an

inter-

founded

by Philip Shallerass in the late 1970s with the specific purpose of offering a more pagan kind of Druidry. Shallerass had previously trained in ricual magic and Alexandrian Wicca and had a interest in the old gods of Britain and strong in shamanism. In the mid-1990s, he was joined as jointchief by Emma Restall Orr, who had also trained as a Witch. The BDOvision of Druidry seeks to bring Druids back to something close to their original role, that of walkers between the worlds, mediating between thespirit world and the community. This type of Druidry works directly with the spirits of the land, the and the gods, seeing elements, the ancestors, the universe and everything in it as imbued with spirit and therefore worthy of respect. The vision of Druidry represented by OBOD and BDOhas prevailed over that of the in recent older groups years. It sees Druidry as

the ancestral

faith

of Britain

and

Europe,

a

87

DRUIDCRAFT

animistic,

with

pantheistic,

other indigenous faiths ‘Americans

and

such

Australian

founded

in

Lawrence

Durdin-Robertson

Isis. Their

brand

of

and,

as

and

‘There and

represented

‘meaningful,personal way to celebrate in their lives, to actively engage in

the

up

Order

ing

common

now

in numbers

and

orders

have

just

Masonic

influences

the

diversity,itis Druids

are

that

to

there

to

the

gods.

groups—though

works and

inspiration and imbas

danain

or

vidual

has three

Druidry

those

practice,

Briefly, the and

of the

bard

the

This

is

universe

as

well

main

areas

bard, of

a

a

is

worlds.

of

these

ration

areas

in

our

as

The

awen

we

seek

philosopher,

a

own

lives,

each

through

awaken our

ritupriest, and walker

its

inspi-

communities,

circle

a

Most each

at

often blessed

is

incense.

or

and

sun

Prayers

the ancestors, There

purposes. of passage

gods

or

moon,

ancestors,

are

such

rites

hand-

as

the

entering puberty, the

celebrating of

rites

communion

seeking

rites

of

wisdom

or

healing. what

Druids

their

spiritual

with

necting

harmony

with

growth,

sustenance,

Druids

a

poet,

be

place,

spirits of the world allows them to live fuller

Druid. and

of

do

the

and

musician,

flows to

of indi-

study

ovate, and tradition

diviner, and healer; the Druid is a alist, counselor, teacher, guide, between

as

fie,

young people the dead, rites

or

Much of

the

seen as

of

of

spirit

in Britain

awven

Ireland.

keeper artist, traditionally storyteller; the ovate is

flowing

called

creativity

energy of the creativity.

creative

creative

with

often

(Druid weddings), blessings for

cycles of Druidry

water,

have many

for honoring with

Stonehenge

as

The circle

thespirits

newly born

Pracnce

circles, which

such

more

purification, rites

fastings

all

not

of

for

or

with

Rituals

becom-

are

rites

made

and

environ-

pebbles on beach. begin with calling for peace

purified

Warband.

do, but

practices

many

of the

impossible

will

of the four directions. and

of

but

forest

a

Druid

changes

authorities

in sacred

circles

stone

Avebury,

of

paganism political activism

the

what all

a

liaise with

to

make rituals

be great

trees in

Druidry of

Loyal Arthurian

and

or

others

the cultural

to

Britain mem-

Paganism

of

sites.

sacred

Druids may

their

work, and to

access

Druids

number

understanding

promote the

male.

in

to

mental

Druid

thousand

ten

Druid

the

extreme

to

and

both

about

the

few beliefs

a

Fellowship

the British group, female members than

from

briefly

are

are

Order, and

groups With such sum

role

thousands;

as

all

of

importance

Gorsedd,

such

welcome

media, to offer rites of passage to through people beyond the Druid community seeking a

the Welsh

Druid

that

festi-

open members

the

range

British

val celebrations

offer

to

of

bership in few. They the Ancient

Fellowship of

faiths,

among

offshoot

Some orders the

standing

work for under-

to

an

established

and Ireland.

and

and

inspiration

the world.

led Druids

has

awen

seek

not

faiths,

more

twenty

‘The

seeks

One

does

one

inspired by Irish

currently

are

Druidry,

is

One

has

Order,

In

Druidry

Druidry,

influence.

world.

self-empowerment. offers inspiration to

was

Robertson

of the

women

equally within

Olivia

the

of

emphasizes goddesses. ‘Men

in

those of Native

as

aboriginal people.

by

it

Isis,

of

Ireland

and

to

1990s, the Druid Clan of Dana

In the

tradition

similarities

and those can

of

work

spirit, who

the

be potent

natures

around

lives, lives

recon-

and them.

that

natural

of birth, cycles death, and decay.

with

their

their genetic

share

is about

ancestors

line and

of

with This are

in

life, blood

the line of

that

spiritual path. Ancestors guides and teachers. They work

with

who may be sources of spirit animals Druids strength, wisdom, and inspiration. honor the and gods of their ancestors practice

exchange:

For

everything

given,

something

88

LAWRENCE (1920-1994) —_DURDIN-ROBERTSON,

given back,

is

sacred

poetry, of

incense,

on

whether

time, prayer,

dance, teaching, healing, of

or an

arrangement In this way, the

altar.

an

be in

it

waft

a

leaves

autumn

continually

awen

flows.

The become One

shamanic

widespread

more

aspect

of

Druidry lodges were

element

of

this

into

the past decade.

over

native

British

tradition.

continued

through about

period,

Their

came

about

partly through contact

based

on

reintroduction

native

the

fifteen

ago.

‘American teachers who done. Druids have since

Sweat

to

showed

end

British traditions. of rattle and drum

their

Druids

communities

acting and

as

the

mediators

Patricia Robertson, and sister Ollvla Robertson, he founded the Fellowship of Isis ac spring 1976. He was considered a scholar in equinox thefield of Goddess research, and published numerous

books

Cesara

Publications.

May 1989, a Reagan, apparently and

asked

Durdin-Robertson

underwent

a

young knocked

Lawrence

his

private

American, at

Douglas

the castle

bestow

to

press,

on

door

him

the

nuclear

waste.

(PS)

matriculated

in 1979, became

He

court.

and

Sovereign Douglas as the

After

his

1994,

spiritual

so

as

of

he had the

death

the chancellor Order

of

Ireland

had

twenty-first Baron

bestowing knighthood through Tara

premier knight Olivia Robertson

of

authority his

baronial

of the Noble and

knighted

of the order. became

the

died

in

chancellor.

Lawrence

Lawrence

The chief herald Lawrence

Strathloch

order's

DURDIN-ROBERTSON,LAWRENCE (1920-1994) Raised in Clonegal Castle, Ireland,

through

Spirit

was

between

spiric world.

wife

lodge

1980s

has journeying to the sound also reemerged, partly through contact with other indigenous cultures. Such shamanic ele‘ments are restoring Druidry to something very close to what it must have been in the Pagan

past, with

his

knighthood. He was a member of the Fellowship of Isis, but was not known to He explained that he wished the Robertsons. to found an order of chivalry with the intention of conserving nature. His first aim was to help cleanse the Irish Sea of pollution from

it

developedsweat

with

of

with Native how

Together

accolade

hundred the

in

1968.

In

five thousand

Britain

in

years

rites

has

Druidry

has been the reintroduction

common

years ago and of the Roman

in

awakening in

(EK)

Durdin-Robertson

a

EARTHSPIRIT COMMUNITY ‘The

EarthSpirit Community

founded to

and celebrate the

Andras

by

create

Corban

active

an

Massachusetts

and

originally

was

Arthen

in

1977

of

Spring”,

festival

held

a

tionings

basing

northeastern

major

yearly towards

U.S.

the end

of

pagan

May.

ECLECTIC Eclectics

Pagans. They

are

residual

a

majority of neocategory—what

you bracket off the traditionalthe Goddess spirituality practitioners.

and posirange of other practices exists in the eclectic category as well,

themselves

tend

or

in

on

part

all the

of neo-Paganism. Eclecties

by spiritual beliefs and practices that are an amalgam of things they have learned from others, things that they have read, and things thar they have borrowed from other (whether high magic, systems or deep ecology, philosophical Buddhism), which are all constantly being reassessed and revised. (SLR) to

be

whole

in

traditions

various

characterized

(See also Tradition; ‘Neo-Paganism.)

and

Feminist

Spirituality

and

practices are too diverse to easily characterize substantively, and in some cases blend into other categories. Those about people who have learned

ECOPAGAN

Eclectic

traditional

Craft from

rigorously

may

traditionalists tics

side.

when

remains ists

the

constitute

spirituality

eclectics

are

‘A whole

and

EarthSpirit encourages understanding among people of different traditions and ideologies, provides opportunities for shared spiritual experience, and helps educate the general public concerning Earth-centered “Rites spirituality. EarthSpirit also sponsors

These

men.

the Goddess

on

Pagan community in the New England area. communication

include

role) and/or more

divine male (even if in lesser

on

to

the

themselves between

history

outsider. end and

they

recognize

that

them, even ifit that

other. There Goddess

an

is

is available are

and These

there

is

a

only that of to

oriented

and

one

are

but

there

the more

recognize

of

way central

some

Pagans to

consider

their

spi

paths, huge diversity in the ways in which the sacralityof nature is expressedand is

a

ecofeminism

the oral

much

tual

be in

eclec-

difference not

co

from

it

of the spectrum. the traditionalists

also those who

spirituality

are

nature

majority

what Pagans consider its Over the last twenty

practice

indistinguishable

traditional

both

However,

be

books

the

Although

and

James

implications

to

be.

years, influenced Lovelock's ideas of

by deep

has develecology, the Ecopagan movement copedwithin Paganism.For Ecopagans, not only awareness of and respect for nature integral to their but this awareness calls them to paths, direct action. Not so much a tradition as a philosophy, Ecopaganism includes those who follow paths as diverse as Dianle Witchcraft and Druldry.

89

a

90

ELDER

‘These

forms

of

Ecopaganism are tied together, and distinguished from other forms of environmentalism, by an emphasis on relationships with the earth—usually,but not a always, seen as the Mother Goddess—and nonintellectual experiential knowledge that is at the

numerous

of

root

their

has described This of

a

to

also manifested

is

awareness

personal

of

way

the earth

Adrian

of

For

some,

but

involves

their

own

as

a

a

highly

a

pricul-

ecosystems, their

as

way of opposing

what is separation from

increasing modern the earth. Others tie lifestyle choices into their or their cars spiritual practices—giving up meat as offerings, or geasa (see Gels). Some Pagan groups have also been highly visible working seen

as

with

an

traditional

more

activism

and

direct

the

Ecopagans,

have

movement

environmental action

ideas

of

groups

in

projects. For many the environmental

beenintegrated

into

a

‘An

elder is

munity

to

number

spheres beyond simply environmentalism. Starhawk has written extensively on the application of environmental principles to social structures, arguing that ideas of sustainability must be incorporated on a larger scale than simply new techniques for agriculture, and instead tying environmental activism toa numberof struggles for social justice. Moreover, magic and relationships with deities are seen as requiring ecological attention—a principle that

those

Activism.)

be

a

a

considered

person

by the

wise counselor, or, in

some

com-

cases,

where indigenous youths, usually boys, are initiated into age first at puberty but then as warriors and sets, eventually elders, the elders serve primarily as advisers to the younger, more physically active leader.

In

leaders.

connection

enable

to

ELDER

a

variety

remains

it

increasing

and

in

of

Environmental

(See Nature;

Harris

the

ways. intellectual

tivated

what

or

“knowledgeof faith, gut feeling.”

action

different

marily

the

of

emotion,

as

action,

provide a religious path changes. (IC) to

communities

The natural

from child

progression

to

postpubescentyouth, parent, grandparent, and to elder-hood. beyond,is also the progression Many and

communities

women

will look

their tribe for wisdom.

in

neo-Paganism, elders whoare

initiated

tradition

and

co

coven

be

men

Inmodern

often all those whatever degree that

are

most

into

considers

‘ofInitiation

the older

to

autonomous

terms

in

development. (DKR)

ELEMENTS AND ELEMENTALS

of

People element

whose

only

in science

was

with

contact

class immediately

of the materials

bythe

diagrammed iron, hydrogen,silicon, table—oxygen, like—when

it.

Prior

however, and dating back of the ancient Greeks, this

cra,

time to

they hear

the

water,

the

term

think periodic and

the

the modern

to

to

at term

least the referred

four classical elements of earth, air, and fire. Classical philosophy and modshare

an

interest

basic—the

discovering blocks “elementary”—building

Return,

the world.

Prior

to

the advent

tend Ecopaganism, however, does not to advocate social changes in a top-down manner. Large changes in society or in envi-

theory, intelligent people examing the world in which they lived observed that all cangible things could be classified as solids (earth), liquids (water), and gases (air). Sources of heat and light, such as fire and the a fourth factor (fre), ssun, seemed to constitute which we of as mightthink “energy.”When

is

also

reflected

ronmental

changes we

relate

in

action in to

the Wiccan

are

way in the earth.

has been described of the environmental

as

Law of

first

requiring which, as humans, Ecopaganism, which

seen

the

Threefold

as

the

“spiritual wing

movement,” attempts

em

rary

science

in

the of

of contempo-

atomic

reworded

as

solid, liquid,gas, and energy, this

a

ELLIS, GINA (1933-) ancient

of

scheme

classification is

really so

not

of

such

disturbances

ancient

strange.

Each

of the

characteristics.

tain

been

directions.

four

elements

is ascribed

cer-

Many different things have

associated

with

the

different

elements,

minerals, metals, including beings, gems, planets, constellations, personality traits, and ana‘geometricalshapes. When the ancients of these four lyzed the human being in terms factors, it appeared to them that the physical body was earthy,feeling and emotions watery, and

the spark frame with

of

life

thar

activity.

human

at

it

tions

than

ing

more

and

earth, The

fellows,

t0

step

people as having constitu-

mental

hav-

as

result

termed

occult

these

conscious

matter

elementals see them

view

others

life that

eventually

natural

of

become

been

tals

Undines,

elementals

designated Gnomes, air

as

of

the

the

associated

one

as

elementals

forms in

up

the

areas

west.

the

directions.

have lost all

directions.

finds

a

One

of

sense

the

of

dim reflection

few of this

archaic

way of viewing the world is in the classic movie The Wizard of Oz, which associates specific “witches” with each of thedirections. The elemental energies are regularly more

invoked the

in neo-Pagan

initial

invocation

of each

direction

varies

from

popular schema,

one

ciated

with

the north,

south, and water neo-Pagans consecrate ritual

rituals, particularly in

objects

of

the

directions.

element

with

tradition

The

specific

a

tradition.

to

the earth

element

air with the

east,

with

the

their

working

is

asso-

fire with Modern

west.

with the four elements.

In

tools and. (JRL)

ELLIS,GINA (1933-) Gina

Ellis is

quiet

with

woman

an

unusual

of energy, which she has poured into the of central Canada neo-Pagan communities for a number of decades. She founded one of

level

Montreal's first covens and first Pagan festivals, and a

of Ontario’s

one

is

have

tradition-

water

Sylphs,

elemenand fire

Salamanders.

in all

and

east,

with

modems of the

sacrality places where

cardi-

dwelling places of spespiritual beings, who rule

other

Contemporary

society four

the

in

the

the

are

gods or energies

the

transitory

Poltergeist (from the German poltern, “to knock,” plus geist, “spirit”)activity is sometimes explained as resulting from elementals. Poltergeists are mischevious spirits who make noises, move objects around or cause them to a room, and generally cause fly across physical disturbances. has been Poltergeist activity noted

special significance

‘The directions

with

traditional

directions—north, south,

cific

as

spiries

representing evolves from elementals devas (angels). The task

elementals is to build world. Earth elementals

ally

posthe

were

activity of small, invisible elementals. While some branches

soulless,

of the

states

further

the

‘occult tradition and

tradition

associated

every

the

that of

also

are

Almost

association

people as air, practical people having more energetic, active people as having

Western

tulated

to

short

a

fire.

more

2

but

was

provided

the human way of looking

“element” in their

water

their

this

emotional

regarding sensitive, of the

animated

Given

nature,

more

fire element

The

thoughtsairy.

invests

nal

far

as

Rome.

Elementals

Ener Fine Ae Ware

back

dating

of the world, with

records

regular counselor for Pagan inmates at Ontario prisons. Ellis bought Gerald Gardner's Witcheraft when it was first in the 1950s Today published and oddly available in a major department store book section in what was allegedly part of

“Bible

the

explore

and

but as

she

on

She

went

on to

religious paths—spiritualism, other New Age philosophies— it, phrased “nothing took” until a lecture by Naoml Goldenberg

other

Bahai, she

bele”of Alberta.

attended feminist

Witchcraft,

which

produced

the

a

92

ELLISON, SKIP

tradicional

coming home sensation.

Ellis

then

connected with an old consciousness-raising friend of hers who was also an initiated Witch “Welsh”tradition.

ina

identified

themselves

as

equal relationships

with

found—a

soul

kindred

nial magician

who

founded

Montreal;

Ellis the

in

alumni

Silver

the

and works and

make in

as

Book

that

in

Wheel

Delbusso,

effort

an

Cerridwen,

Shadows

into

French

language. Other members of been from plethora of ethnic

have

Native, Black, Chinese,

Central

Jewish, Italian,

work

to

English periodically.

of

religious ancestries:

years, actual

but

this “Welsh”

American.

has

coven

In

included

even

an

Welsh-speaking member. Alex/Alessandro is a very outgoing person, highly talented musically and ritually, and has Welsh-born,

Wheel

broughtSilver

to

the

the

city of Montreal, where he was the time backbone of the public grove, and to

WicCanFest

Canada). as

far afield

Wheel as

at

such

corridor In

fest

of central

Rites

is

now

festivals

as

and

the

1990s, Minifest

on

Ellis’s acreage

was near

and

it

event

the

the

land

festival

had

Fletcher,

larger

to

the

as

Canada.

in

got into

she

by accident,

visitation

prison

serving as driver for a friend, Pashta MaryMoon, an independent Wiccan who was visiting prisons at the time under the auswas

the

of

pices

Wiccan

Church

of Canada.

Things

Ellis anda

happened,and then-colleague ended up, again more by accident than design, taking over the visitation responsibilities at Kingston the pracPenitentary in 1994. Ellis continues or eight tice, visiting seven prisons, depending on transfers and requests—thoughnot necesThe prison visiting sarily all at the same time. is

done

of the Pagan auspices Federation/FédérationPafénne Canada. Ellis also now

as

half

a

under

dozen

the

visitors

who

with

come

well—thoughnot necessarily all

the

at

her same

(GE)

time.

ELLISON,SKIP The

Reverend

Robert

Pagan

with

movement

traditional

Starwood,

with the 1990

Skip Ellison, is

as

recognized

started, a small Perth, Ontario.

amid

thrive

to

Lee

ArnDrafoct Féin (ADF). Ellison

Canada.

the

continues

then

of

eastern

capacity

known

Spring, all located in the United States. Riding on Alex’s coattails, and due to sheer longevity (at the twenty-fifth of Rites of Spring, Ellis and thefesanniversary tival’s founder, Andras Corban, were the only original attendees present), Ellis has become well known in the Ottawa through Montreal Merry Meet,

and

Coven

people

spots Ellis decided

long-

(run by the Wieean Church of

Silver

where

Gina

first of

attention

its

years

hundred

camping

boulders,

largest such

has

recent

found

seven

Pam manager, Kaleidoscope and moved it

it

quarters,

while

three

but

Minifest’s

move.

late

going strong. only original member,

offshoots, Cauldron of

translated

the

in

coven

well

as

of the

Silver

Coven

a

still

Francophones, sothey One

renamed

ceremo-

for

cis

and swamp had exceeded

Montreal

forty people, nearly

miraculously

to

for twenty years. Many some unofficial active offshoots Wheel was largely composed of

and

French

in

with

when

later,

theysought—and

High Priest, Alessandro

has been with the

in

a

Wheel

the

remains

current

exist.

men,

women

interested

was

the Silver in

1980s

feminists

two

looking simpler, magical practice. Together they

natural

more

the

Because

It started

wiccan coven

had the

Archdruid

in

coven

in several

Emeritus

started

initiation

an

in the

into

by Isaac Bonewits

to

1982. attend

of neo-

Celtic He worked

positions,

opportunity

better

Ellison,

then

a

in fall

aworkshop

the ADF.

presented His workshop interested Ellison enough in ADFthat he joined the organization, primarily impressed by Bonewits's vision of a religion that would dayin

the

be open

to

on

everyone would have

and

that,

some-

groves and temfuture, piles in every city. Ellison organized a grove near Syracuse, New York, in 1991 and then became its second Senior Druid, a position he held

a

93

EMRYS:

until

he

Ellison

stepped up

has served of directors)

board Bonewits

in 1992.

process

of revisions which

gram,

and

tion

the

is

guild

about

travels and

trees

of

a

onits

way into

students

industrial

around

study proto compleof

several electrician

States,

Europe attending

festivals

totalk

present

forest

and

ofthe Year

AQple ofDruid

at

authored Muin

Rituals.

a

book

is

the

and

taught is the ism

in

Grand

under

lar group

currently

of

mysof the Cromlech

in many

his

nom

works

numerous

de

TV

plume.

occult-

on

for

He holds

reguhe is

Britain, where meetings across based. His students include many Cromlech

without its

to

the Covenant’s

lived

to

years in in Hampshire, United He

Covent

Kingdom, studying tantra subject, first as a layperson

for

his

specialized eventually as a

as

and

his

wife, Sarah Jefferys-Emrys, who Witch, performed the mysteries

Cromlech

of death

and

life

Vallente’s

Doreen

at

funeral

in

(B)

1999.

exist

electronic

listan

the Nature

ated

the the

This the

direct

tend

be

by the University

but

Bowman

the point. Activist

visible

more

action

group of moder-

Margot Adler and Marion

emphasized

con-

diversity is eviNature Religion Network

Clifton and hosted

have also to

most

discussion

Internet

Religion Scholars

by Chas

throughout

chan

Pagans

stay-athome

they comprise

a

of

minority

Covenant

as who identify themselves Pagan. ‘Adler reports that of those sheinterviewed,

renowned

is

amount

detractors, and Emrys of

and

even

controversy result. But he just

courts

a

down-

right enmity as a laughs (he a lor) at his critics: laughs “They'reso busy judging me that they miss the point entirely. My Master taught me that whatever gets a person

Covenant.

finding

led him

those

its

certain

Cromlech

before

the Craft, which

in

conservatives,

earthy approach to spirituality, and Emarys'steachings are the embodiment of that approach. Heis as likely to punch a pupil on the nose (in the finest Zen master style) or tell joke that would make Joan Rivers blush as he is to offer wisdom. Naturally, this approach is not

the

roots

of Colorado.

celebrities. The

true

environmental crusaders. dent from discussion on

Master,

around the globe, and has programs the United States and Europe. He

author

his

order

Contemporary Pagans the political spectrum, from servative and apolitical to

and

radio

Hermetic

a

ENVIRONMENTALACTIVISM

Mound Grove, ADF:

shaman contemporary Covenant who has been featured tic,

in

way

titled

(SE)

English

an

Kabbalah

isa

EMRYS

Emays

through Christianity, occultism, demonology, and

spiritualism,

Heand

has also on

his

Master.

United

workshops. He magical training system based

the

‘TheWheel

ADF's

in the

the

ADFand

created

well

now

involved

was

the

to

(the

Grove

being appointed by

Ellison

accepting

now

Canada,

since

Heworked

Archdruid.

Mother

its

on

programs. is a retired

Ellison

who

is

ADF’s

the

as

The Space is fine—it worked

my experience has shown students too.”

that

ic

for me, and works

for my

only about a quarter political. She goes on the

States, involved

in

felt that Paganism was to note that in the United

most

radical

the

women’s

Pagans

are

those

spirituality movement, while the least politically active Pagans are those practicing traditions emerging from British

Traditional

However, ditions

in

theinfluence

North

traditions

Gardnerian more

the

the

in

there

than are

may

(see Wiecan).

initiatory be rather

groups

eelectie

the

appear

groups

Pagan groups in

Kingdom, notably

tra-

more

development of those United Kingdom. While

and Alexandrian

apolitical

America,

America

than

conservative same

Witchcraft of British

Dragon

to

be

in North the

United

Environmental

a

94

ENVIRONMENTAL ACTIVISM.

Network, chat North the

are

active

politically

as

as

any that

Adler also reports group. of All Worlds and Feraferia, in addi-

American

Church

women’s

spirituality groups, are especially active politically on ecological issues. The latter, in its overlap with ecofeminism, is the largestpolitically active group in American tion

to

Paganism. Few

contemporary Pagans probably because Pagans tend to ics

are

iskey

belived

to to

rather

than

write

feel that eth-

preached. Practice

Paganism,

contemporary

ethics,

on

more

so

than

verbal

expression or articulation of ethical principles. Written expressions of environmental ethics in contemporary in the work of Adrlan

Paganism Hartis,

ber of Dragon Environmental United women’s and

a

be found

can

and harmonious

is As

believes

that

inherent

to

an

environmental her

earth-based

of

she

tradition, nature

through recognizing that we live interdependently in community with other animals, plants, and entities. Her work provides multiple strategies for social and environmental change, with ethical imperatives for the most part implied in her strategies rather than explicitly stated. Starhawk’s approach is three levels: individual

to

aim for

change

on

growth, community and societal development, change. She urges that crue vision inspires political action, saying that the Goddess is not simply a symbol but a on us.” She living being who “makes demands recommends “pickingup the garbage that you find in your path,”metaphorically and literally, as “an ethical guide for a modern age.” Christ,

Rebirth

in

her

religion.

thealogy,

systematic (1997), adds

of the Goddess comprehensive theoretical Goddess

we

Christ

She

basis

provides

a

more

a

build

us

create

a

values

to

the

counters

communities

more

peaceful,

just,

argument—once Goddess

“critical

have

lack of

its

argues

if

is

nature

put reli-

principle of justice”

transcendent

a

that

basis

such

no

“brutal

blind.” If

ics is

natural, transcendence

and

While

Christ's

for eth-

basis

“intelligent and

than

necessary.

is needed

loving” rather

our

of

of eth-

sense

is

nature

individual

collective

and

not

thealogy does not practical application

for provide instructions and engaging in activism, she affirms for both

to

world.

ics. Christ

the need and

cultural

change. ‘Adrian

Harris,

sioned

plea for Ecology”(1996)

tion of his of written

sources

Paganism.

The

present in

action,

ethics

Pagans value the

articulation

conversely,offers action. offers a and

His

of ethics

ethics if

in

of the not

action

toward

‘Three and

foci of

an

essay

preliminary also explains

yet

impas“Sacred elucida-

the lack

contemporary movement

fully

are

articulated.

more than belief or experience of ic. Harris finds that direct

experience, through participation lead to empowerment, which can

for

ethics guide for

can

help

these

by Judith Plaskow—that

forward due

practice

says, her spirituality not only celebrates but also instigates communal change

in

and

Network in the of the American Carol Christ

religion bring

consciousness

¢gioncannot

Starhawk

Carol

als of Goddess in which

Starhawk.

Witchcraft.

.

founding mem-

Kingdom, and in that spirituality practitioners

awareness

thinking about immanence, empathy, relationality, embodiment, context dependence, and the role of symbols in sustaining one’s ethos. ‘She encapsulates her thealogy thus: «the Goddess is the power of intelligent embodied love that is the ground of all being. The earth is the body of the Goddess. All beings are interdependent in the web of life. Nature is As part of nature, intelligent, alive, and aware. human beings are relational, embodied, and is the feelinterdependent. The basis of ethics to all people and all ing of deep connection beings in the web of life. The symbols and ritu-

radical

in then

ritual,

can

result in

social

change. general approaches taken by Pagans, action

in response

to

environmental

95

ENVIRONMENTAL ACTIVISM,

issues,

the

direct

are

image of and

Goddess; discrete tend

earth

the

rooting

to

and

ritual

and

Letcher

has

Andy ‘opment

in

direct

All

approaches

discussed

a

U.K.

action.

devel-

recent

Paganism: for argues, Pagans

as

a

virtual

rather

than

Letcher

However,

movement.

direct

direct

that

action

is

in

simply

rather than

be because it

is

writes

Pagans

about.

envi-

work.

Starhawk

her participation direct

than

are

but

have

one

not

theoretical

any

Foucault's

vis-

as

protests,

be

as

and

of Michele

out

has

in antinuclear

about

written

protests using she has partici-

more

have

Canadian

Pagan

and

groups

work

of magic,

ing consciousness within contemporary discourses

than

have

ritual, and chang-

been

more

discussed

Chas

has the

direct

efficacy example, argues of

that

what we need estranged from nature; is a change of consciousness, to immanence. Consciousness can be changed through magic, can ritual, and myth, Even a statement change are

“If to

we

call

bring her back

the to

world

alive,

life.” Ritual

we

can

pershe chastises

heal

the

earth.

“updating of

Gaia's

to

for social

motivates

is

recently come to be termed used widely in European

more and

This

it

action.

sore

movements.

Clifton

discomfort with expresses ‘heal the Earth’ rituals,” and in

rooting

place

option.

nga mythicideal

of

as

alternative

an

Rather

than

celebrat-

agrarian fantasy of peasanthood, he would rather that Pagans begin with learning the natural history of the

place

which

in

tuality from Clifton

ethics

of

daily

nature

moral

specific knowledge

of

focuses

on

living,

rather

than

action.

His

rules in

and

the

larger schemes writing is pre-

would

be

celebrating and

best

year of

region simi-

expresses

contemporary

Clifton

Pagan ritual natural

cycles,

indicate

that

accomplished by letting

emerge rather than

ritual

cycles of the

Starhawk

Stathawk

area,

spirilocal

their

situatedness

the natural

toward

celebrations tional

to

Much

is oriented

local

their

giving commandments follow. Clifton suggests that

people;

empowers lar views.

this

build

but without

scriptive,

but both

or

live and

they

environmentalist

participation

action

She

response. Rosenthal’s

potent force

environmentalist

or

Pagan environmentalist

specifically.Starhawk, for

consciousness:

has

environmental

of

‘The efficacies

is

still be.” Gadon

can

ritual, because

recommends

technique,

a

that

explains changed through art myth, particularly performance art as

worldviews

does

others

begin

that

recently similarly strategized antiglobalization

action;

pated in

we

a

“fuzzy,unfocused

basis

audience

Rosenthal’s

says

this

often

ethical

an

of Rachel

her

to

symbols

performance

in

myth reminds us what change mythology can

of

usefulness

piece Gaia, in which

art

appeals

Gadon

less

something

explanation of the of why is chosen direct action as might easily be constructed given

earth

provoke

“eco-drama” in

the

and

contemporary Pagan discourse other sorts of environmentalist action, may

and

symbol of the Goddess motivate change. Elinor

to

The

action,

Participation ible

images of earth Gadon demonstrates

environmental-

firmly established ‘on the Pagan political agenda,”using tactics including political ritual and recycling, as well as

and

example

finds

patterns

the

use

gives the formance

“has become

ronmentalism

‘SomePagans

to

religious

mainstream

of domination.

designed

virtuous

to

pattern

challenge cultural

and

consciousness

of Goddess

accusation, hesays, is that Paganism fails to put its romantic into ideas about nature practice, function-

ing

alternative

an

present

the

action.

political

he Paganism to be genuine, ought to be “at the vanguard of

ism,”practicing

not

are

in both

tendencies

contemporary

using

symbol of the

practices of Pagans. mix

ritual

place. These

in

but

strategies,

thetoricand

and

action; magic

from

the

cycles

of

one’s

simply following a

eight Sabbats

(see The

tradiRitual

a

6

ESBAT

Yeat)—whichmay not

with

correspond

the local

EVOCATION AND INVOCATION

Clifton

grounded

where

asks, “And how breasted

because

of animal

crackers?

their

desires that

suggest to

there

support

has

ever

no

the

such with

ani-

who

a

box

claim animal

they just projecting onto it for power?” Clifton’s provocations discourses tend although Pagan environmentalism, perhaps the are

or

not

tend

much

so

toward

that reports expressions of reverence “a

she found

deep split

between

strong

and

‘mitment

was

and

1986,

the

Pagan

it

does

ties

angle

outside

circle.

The

purify his religious

in that

activism

increased

still

comprised only

movement

asa

ESBAT ‘See The Ritual

Year.

whole.

with

between a

segment

(BD)

She

tion

to

by

with

ceremonies

an

as

visual

sensory

them.

In

are

the

the spirits

ruling

the

1977

Goddess

and

Horned

times

drawn

High Priest.

constitute

guardians

down

(STR)

of the God,

an

invita-

protect may

vary, well

as

associated common

watchowers, and

points,

who the High

in

magic

by name,

cardinal into

used

some

Witchcraft,

envi-

of

in

perceptions

modern

the

as

beinvoked

can

and

hand, are

be present and to of such a ritual

details

entities

well

They to

entity

The

entities

enti-

to

the other

on

neo-Paganrites.

Pagans whose com-

evoked

asks. The

appear in tri the magician’s protective magic

Invocations,

as

the magician

magician is supposed to purify himthrough fasting and prayer, and to or her magical tools.

herself

or

therite,

was

whatever

usually spirits

are

earth,

that while Pagan identification

ronmental

and

for

to

meth-

two

are

calling spirits and deities into magical used in and religious rituals. vocations, Western ceremonial magic and sorcery, are elaborate commands, comprised of detailed toward an gestures directed entity who appears

wide-

the

invocations

of

despite

ecological principles practical, and those whose limited to a religiousvision.”

commitment

ods

and

Margot Adler

notes

white-

a

the

He

action.

political spread

live.

power bird in

people

connected

Pagan does

average

one

is

Have

really

habitat,

its

no

(for example) asa

‘mal? Isit

names

lifestyle

people actually

come

nuthatch

those

fellow

environmentalist

an

in

his

provoke

to

attempts into

Pagans

in

and

Evocations

seasons.

are

Priestess

the

someor

FAERYTRADITION See Anderson,

book, Raising Witches: Teachingthe Wiccan Faith to Children (New Page Books, 2003), is one of the most specific; the Reclaiming group's Circle

Victor.

Round:

FAMILIARS See Animal

Famillars, and

Gods, Goddesses, ‘Shape-Changing.

Raising

There aresome,

However,

OR “ARE

cute

of a four- or years ago, the inclusion five-year-old child named Explorer in CampSome

Circle

sight

Witches’

Craft

(see

was

back

uncommon

risk—and

for fear

of

some

family

or

other

Wieca) raised

children eyebrows—rearing

couldn’t ness

Adventure

within

then. Some

still

the

parents

cannot—open-

friends

dan-

reacting share neo-Pagan

the

memories

of

their

(sometimes

own

unpleasant) religious education, ‘Wicca is generally well-enough known now that it does not faze social or religious mainstream organizations as much as it formerly did. in was

Thus

there

is

less risk for

having their children in the early 1980s,

‘community does there the dren.

is

more

in

participate

there

the Craft.

are

than

there

that the neo-Pagan have to be as defensive, Now

time and energy of both communities

growth Finally

children

not

Wiccans

most

books Ashleen

to

devote and

for

and

O'Gaea's

to

chilabout

second

general.

more

needed that

rrue

for experience,

and

encouraged.

book is

no

and Wicca

is

these

substi-

a

experiential

an

religion. Although reading important, experience is perceived to be first among equals. There is, therefore, a growing recognition that is

it

is

up

families,

to

munities

to

or

“Moon”

appearing,

traditions, and

covens,

schools and

it

and

More for

fair

is

cover

become

“Sun

more

Wiccan to

material

educational available, both in print The

are

specifi-

more

resource

the coming years.

for

Day”

children

expect

cally neo-Pagan to

com-

provide neo-Pagan experience

Pagan children.

‘gerously.Parents wanting to faced religion with their children suspicion and hostility. Moreover, many who parents could bring their children up Pagan couldn’t ‘getpast

still

itis

Traditions

teachers, and teens;

both

perceivedas

are

Goddess

and will be more,neo-Pagan

for parents,

FAMILIES, CHILDREN,AND NEO-PAGANISM,

in

is

(Bantam Books, 1998) resources

WE THEREYET?”

Children

and

online,

Aquarian Tabernacle

Church's

SpiralScouts program is the first of its kind; other equally healthy and publicly credible Pagan youth groups will probably develop in the next couple of decades. What concems remain about providing There are neo-Pagan experience for children? traditional

traditions

concems—some

discour-

joining even their parents’ clreles, for example, and decline to teach, at least formally, anyone under the age of eighage

teen,

children

There

from

are

ond-grade teacher “pretending”her

social

concerns,

who

parents

is

sure are

too—the little

sec-

Willow

Witches,

or

is

the

7

98

FAMILIES, CHILDREN, AND NEO-PAGANISM, OR “ARE WE THERE YET?”

teacher

or

principal with a fundamentalist religious agenda, for example. The religious extremism that so recently distorted people’s is no as understanding longer widely influential, but Pagans are still trailblazing when it

comes

children’s and

integrating

to

one

lives.

that

strength

is

It

first

his

time,

the

Then

occasion,

Fourth

of

Could

the

he

he

asked

to

they

had

hismind

see in

one or

was

fireworks

July

little

two

of fireworks?

the full

he

display

that the

fire-

More

and

religious councils, “out

come

of

more

rate

and

known

the

more

and

and

print

One

and

more

work.

diminishing,

are

stories

the

of

members

closet” at

broadcast

sympathetic.

are more

broom

neo-Pagans

against

and

are

accu-

publicly best-

of modern aspects Pagan life is ritual. are lots of opportunities for non-Pagans and participate in real neo-Paganritual,

There see

and

B-movie images ‘The New Age has

are

less

getting

desensitized

the

attention.

public

to

are passage in particular, so such rites an increasingly popular way of sharing Pagan religions with children. There’s nothing new rites

between

the big

told

was

the

recently seen.

the difference

sparklers and

Yes! Then

remember

local

to

special

some

of

land.

public

Attacks

remember

to

other

Pagans

to take Explorer preparing trip to Disneyland for the

parents asked him they had waved on

sparklers

their

priority,

with

being approached Paganism’s diversity.

Years ago, while a four-day road

on

relatively new

a

is

of

with

Paganism

park isn’t necessarily alarming anymore. and more neo-Pagans are taking their meetings, large and small, to urban parks and public More

of

about

rites—wiceanings, namings,

such

dedi-

Disneyland would be as much bigger than the Fourth of July ‘works as the Fourth of July ‘works were bigger than the sparklers. Well, he couldn't imagine that, but when they got to it. Similarly, Disneyland, he could experience

cations,

“Mannings,” and “Womanings” have

been

of

neo-Pagan children need to experience about neo-Paganism—so their parents

thefamily

works

take

up

at

them

as “Disneyland,”

to

Sometimes

this

the

taking

and

car

it

them

book about dren

the

Craft

for

(Ashleen O'Gaea’s

The

Llewellyn, 1993) cation,

only

yet

these

Evenso,

encouraged that

so

the

enough

a

along to festivals trip”is metaphori-

and

other

and are

first

parents

and

chil-

have

have

followed

it.

inspired

and

neo-Pagan parents

more communities

are

education

increasingly

part

neo-Pagan life, in part increasingly, a neo-Pagan life

of

because

is,

to

A circle

of robed

men

and

the

strong and

of

context or

coven.

the

at

home, though, and quite

challenging question

most

is how

include

to

for theit

skyclad (see Clothing and still Omamentation). Neo-Pagan communities explore the aspects and significance of skyclad practice—but with decades of experience, been to their the practical has added philosophy. More and more practitioners have a novel answer to the question of working skyclad with children: they cast extra circles where parwear ticipants share. Skyclad

circle

robes; these is

the

not

for children,

the

only

children

issue

however.

can

tailoring Specially cast, in

kid-friendly circles might use

incense;

magic;

main-

there in

Pagan community wider than

a

many Wiccan parents children if they circle

than

call “mainwomen

the ritual

Religion begins

a

for children.

activities

stream

stream.”

inter-

The

religious

support

and

children.

few others

many

programs Children

a

have

possibly

Family Wicca Book, groundbreaking publi-

few books

more

now, to

was

now.

to

literally packing

means

for

have

were.

Usually, however, the “road cal, and “driving”means creating

preting experience

the truth

repertoire for some time What has changed is that more Pagans the opportunity to these rites in perform part

and

cakes and Outside

a

come

also go easier on the fewer candles; do lighter,if any, celebrate cookies and milk rather

from

the

ale

or

wine,

family circle,

schools.

The

best

most

way

challenges to

avoid

FAMILY TRADITION

unpleasantsituations as actively involved known

teachers

Pagan! Others need a lot of and guidance in order to understand. when Explorer was in grade school,

patience One year

are

his parents the

be known.

to

with neo-Paganism—

comfortable

are

is

before becoming parents Some teachers and admin-

Wiccans.

as

istrators some

at school

“a

wanted

Pagan song” included

holiday choral

winter

of panic flashed

in

program. A moment the principal's face

across

could finish, “like, Deck parents Halls.” The principal opened and closed

before

the

his

Explorer’s

with it! Another the program year, mother prepared a displayabout the

stice, which along

with

It hung in

the hall beside posters. “Deck

and

Hanukkah

and

dren

in

like

Burma-Shave

neo-Pagan practice

now

signs along

Wicca

to

the children

the

practitioners

faith, the

now

demystify Wicca,

and

words nor that knowl-

edge (as distinct from propaganda) does not free will but informs it, so that compromise are

understand

the best better that

religionsgives to

make

them to

their

them

decisions

own

the trouble

they can be. Pagans now teaching children their the foundation they need

their

parents the discover find—actually

neo-Pagan religions.

later, and went

often

taught

within

ditions

existence

ing of family to

of—

the

in

traditions

family

of

tradition,

medicine, and charms

families,

American

in the rural

as

Ozarks

of the Romany

or

are

and

the

tra-

folk

Gypsy peoples. In

Italy, for example, many families lay to some particular ritual—say,the curwarts—which they pass on only to other members.

the Craft

Today,

through

people

most

other

means

than

come

fam-

ily,although there are several modern traditions that were developed by known founders, and are now passed down through family lines. As second- and third-generation Witches are born and raised, the line between strictly family traditions

and initiated

traditions

will

Witches

begin to

blur.

in

some

Wiccan

(DKR)

(See also Initiation.) FARRAR,JANET (1950- )

saves

through

(AOG)

contraction

folkloric

claim

know that neither

a

arts,

byways.

theywill

sooner

is

Occult

southern

leave i, the way many Pagans themselves leftthereligion their parents taught them. All this being said, most into

FamTrad

U.S.

demystifyit,

backseat

in the

FAMILY TRADITION(FAMTRAD)

quaint,

will

kids loaded

along forthe ride.

coming

seem

Handing thereby making it less wonderful. Teaching neoPagan children neo-Pagan faith will prejudicetheir free choice ofreligionlater. The sooner parents bring

choices

anything about Wicca (even that it existed) to wondering how to set up Sun Day schools or Moon schools. Pagan parents have from keeping Wicca secret from their gone children to opening their circles and offering rites of passage. There are more and more gathwhere children can meet a wider rings Pagan and more community, and more gatherings are including children’s programs and ac ties, “Is the neo-Pagan community there yet?” Not quite, but the station wagon’sloaded, the gear’s tied on top, and one could say they are setting out on the next stage of neo-Paganism’s

Arizona.

Stonehenge are not threatening to most non-Pagans, and they still make good starting points. (So do maypoles, which many elders can remember dancing in grade school, in the twentieth early century.) Some early objections to including chil-

can

children

the journey—with

Stonehenge Daggers”

the Halls” and

science

their

“Sun

Christmas

their kids

have gone

American

of northern the

sol-

few decades, neo-Pagan parents from adamant opposition to telling

In thelast

included the Native

pictures

of

winter

99

(FAMTRAD)

in

Janet 1950,

Farrar in

was

Clapham,

born a

as

district

Janet

Owen

of London,

England. Her father, Ronald Owen, came from an English and Welsh background; her mother,

a

100

FARRAR, STEWART (1916-2000)

(née Craddock),

Ivy Owen Irishwoman.

was

immigrant

an

Both parents

worked in the local members of the Church of

hospital and were England. Janet was only five years old when her mother passed away. After leaving school, Janet started work as a model; between assignments, she worked as

She

receptionist.

a

first

became

involved

‘Stewart

Farrar

Sanders, known as the “King of backOwen, having a Christian

the

Witches.”

ground, tagged along with

the intention

of

dis-

herfriend from becoming involved. However, what she saw impressed her, and she ended up joining herself.

suading

Alex

Sanders

initlated 1970. At

during February time, Alex’s

wife

Sanders, initiated become Janet’s

and

that

Maxine’s

more

husband.

into

his

coven

less

the

same

Priestess

Farrar, who

decided

leave

to

They founded their in London during the Yule festivities and so began their life together. of the

some

collaborated

Stewart most

later

their second

coven.

Janet and

Maxine

Working together,

received

year and

or

High

Stewart

Janet and Stewart later

Janet

article

an

influential

own

coven

of 1970,

writing

on

books

and

on

modem

Witchcraft

published to date. Such works include the pivotal EightSabbats for Witches and The Witches’ Way, which were later jointly pubThe Witches’Bible. Janet Farrar also had one book published jointly with Virginia Russell titled The MagicalHistoryofthe Horse. The Farrars lished

as

lectured asin

in the United

and Canada,

Burope,and explored video

presenting

information

‘After Stewart's

rating she

States

more

death

and

on in

married

subsequently (See also Bone, Gavin)

modern

English publication

Paganism.

had

appeared

in and

provided

the film. Alex Sanders

on

showman news

and

that

of

be

might

with

Alex and

from

later

published in

in

it

wrote

Reville,

Alex then

feature,

advice

something

of in

a

the

therefore

gaining

interview

an

two-part feature, Due to the success of a

invited

Stewart

to

write

complement his biography, written sometime earlier by King ofthe Witches, June Johns. The new book was be about modem Witches, “what they do, believe, and why.” 2

book

Both

tell.

to

story

succeeded

Stewart

this

a

new

The

result

famous

to

writing of Stewart’s a classic in its own

the

was

book

and

most

time,

What Witches Do.

While decided

that in

would

What

writing

need

order

to

write

to

become

Witches Do, Stewart

a

a true

Witch

he

account,

himself.

Maxine

‘Sanders, Alex’s wife and High Priestess, initiated Stewart on February 21, 1970, While training with che coven, Farrar met fellow initiate Janet Owen, who would later become his wife. Working together, Stewart and Janet earned their second degrees later that year. At that time and set leave the Sanders coven own, which they did during the Yule of 1970. On April 24, 1971, they were

they decided up on their festivities

to

‘grantedtheir third degree and pletely independent Witches. to

the

for their

Sanders

From

thestart

of their

they

both

worked

diligently

their

structure

married In

a

toil

of

While

use

own

within

rituals their

and Janet felt

own

coven to

at

in the

crowded

streets

con-

1970,

develop

and training covens.

in in

and

meth-

They were

Working Registry Office in April 1976, fed up with the

life

initial

largely sparse own

com-

indebted and

in the Craft, both Stewart

training

‘ods for

became

so

induction

tent.

for reporter Reveill, British writer

King of

editor

Stewart's

time.

with Gavin Bone, whom

(HC)

to write

gaining notoriety

was

teachings were

2001.

was

technical

was

Alex’s

in

called

Sanders, the so-called

that

Janet began

FARRAR,STEWART(1916-2000) In 1969, while working as the

amedium

as

well for

His assignment

collab-

2000,

more

as

Alex

on

film

review

to

the Witches, and his wife, Maxine Sanders.

degree

Alex

sent

LegendoftheWitches.

felt there

with Alexander

was

1972.

pace

and

of London,

FELLOWSHIP

they

moved

and

mountains

the

Republic

the peace and

to

situated

There

two-bedroom ued

the cottage expand and found

to

they lived and

bog

on

and method

fields

County Mayo

in

of Ireland.

of the

quiet

new

in

in

a

The

covens.

workings had by this time changed radically from their original Alexandrian beginnings. Today some 75 percent of Irish in both the Republic and Wiccans, structure

Northern

Ireland,

of their

can

their

trace

back

roots

to

the Farrar.

Living laborated on

peaceful surroundings, they colbooks writing some influential

in on

Witchcraft

modern

dedicated

is

Goddess

including:EightSabbats

and The Witches’ Way (jointly pubThe Witches’ Bible),The Witches’ Goddess,

are

Their

writings,

reached

classic

of

some

continue status, and furure Craft

practitioners They also lectured Canada, and

as

have

well

in the

Europe

as

explored video

further information

as

a

writers

United and

the

medium

alike.

and

States

Netherlands, for presenting

modern

on

influence

to

Paganism.

brand of Having developed their own Witchcraft, they became honorary initiates of several

other

1999,

they

with

the

were

ordained

third-level

as

all their

the Farrars

clergy

Church; hey held

the charter for the same in Ireland. based at the Tempal NaCallaighe ments,

This is now in Ireland.

achievements

preferred to

and adornbe known

sim-

ply as Wiccans working on the Pagan path. They believed strongly in the idea of Wicca being a progressive and dynamic religion that is accessible to all who want to belong. Stewart Farrar into the next world passed ‘on (HC) February 7, 2000. FELLOWSHIP OFISIS TheFellowship

by

Lawrence

mem-

Olivia

Robertson with other

along

addressed In

invited

was

attend,

to

appointed FOI delegates, opening plenary from the

the

January 1999, the from

Cofounder

Session.

FOI Center

decen-

was

its

headquarters in Ireland, and the Archpriesthood Union was created from thirty-two Fellowship of Isis Archpriestesses and Archpriests. The members of this union are the custodians of the principles established by the FOI Manifesto. are the They given responof the sibility upholding fellowship’spolicies and values of love, beauty, and truth into the cwenty-first century and beyond. (STR) FEMINIST SPIRITUALITY AND NEO-PAGANISM Theterm

feminist spiritualitywas first used by Z Budapest in 1972. It quickly began to be feminist Witchcraft employed to differentiate from other Wiccan traditions. Common usage has conflated it with spiritual practices of others

who

imagery these and In

in

latter their

Witches

not

are

the

individuals

consider

practice

addition,

Christian

term

them

to

to

Robertson

of

Isis and

Durdin-Robertson,

(FOI) her in

was

brother, 1976.

founded

experience.

Baron

Based

at

Thus

be

feminists

a

is

are

not. now

they remain bur struggle to

inclusive term

do

s

traditions

the

helpful in defining itual practice.

themselves some

themselves, more

female Some of

use

divine.

befeminist;

to

some

the applying within their

expand

but who do

revisioning

religious

Olivia

with

traditions, including strega. In

Aquarian Tabernacle

Despite

multireligious,

is

multicultural,

Centennial

Religions

tralized

now

The FOI

blending their own rites with those offered by the fellowship. In August 1993, the Fellowship of Isis was represented at the Parliament of the World’s

They Work.

which

pantheons

bers often

platform.

How

and

planet. The Goddess is seen as mother of all beings; the gods

and

multiracial,

forms

many

also venerated.

lished

Spellsand

her

throughout deity and divine

and

The Witches’ God, and

to

in

{forWitches as

in

the

contin-

County Wexford, Ireland, honoring the religion of the

Clonegal Castle it

101.

OF Isis

no

particular

of women’s

longer worldview

very or

_

102

FEMINIST A

SPIRITUALITY AND NEO-PAGANISM

for the

phenomenon today is Goddess spirituality,which is widely gainRather than ing acceptance. being a specific religion, however, Goddess spirituality is best more

accurate

understood

fluid

term

as

a

pastiche

of

cluster

honor

nature

and

matter

interwoven.

Within

a

the United en’s

and

Arum:

rie

year

female

and

beliefs

see

spirit

Tie Beowunes of Wicca’s

began

Betty Friedan’s take long for and

the

States, the second

movement

and

symbols, rituals,

that

‘West oF

characteristics—a

of

with

The Feminine

introduction

in

of the

wave

the

publication of Mystique.It didn’t

“Goddess

humans

and

worship of the

the first

born.

replaced worship

Z

Budapest, the members of the Susan B. Anthony Coven Number One proclaimed religious separatism, with women-only space and an autonomous female deity. Calling themselves Dlanle Witches,

‘own

after

to

the

Goddess

of the Witches

from

Charles

Leland’s

Aradia, they celebrated

the

Wiccan

Sabbats

and

incorporated many Wiccan symbols and practices, including a focus on ritual and magic. Although it began as a small group, Dianic Witchcraft and more grew quickly as more women began to participate in ritual celebrations that, according to Budapest, sometimes attracted

the

as

mountains

ismatic

leader, Budapest opened and

ply store Her

arrest

national nist

many as five hundred around Malibu. A

highly

char-

occult

supand lectures.

began to give lessons for reading tarot cards made media, and Budapest became a

the

femi-

hero. Onthe

East

Coast

of the

spiritual questioning different slightly path. In their origins of gender inequality, focused

on

religion

and

United

States,

taking

was

women’s

a

for the

cultural

femi-

messages

Europe,

central

was

all

to

Indo-European of the

who

warriors,

Goddess

with

their

Cultural

femiexplanation of

religion. for their

oppression.

the

In

year that

same

Gimbutas’s

Goddess.

work

appeared, WomanSpint magazine began This was distributed publish. magazine nationally in the United States, and provided a that country to share place for readers across their ideas about the spiritual ferment occurring among women. Appealing to a large audiit pulled together and blended ence, scholarly research and reports on the experiential, making a significant contribution during its ten years of publication. Other scholarly work appeared that spoke to both the past and thepresent, giving the Goddess

nascent

legitimacy. Mertin tion

in 1976

research wrote

search its

Goddess

male-dominated seized this work

nists

East

women’s

nists

an

in

women

in southeastern

were

bypatriarchal

immigrant

“exodus from

peaceful, egalitarian farmcraftspeople, society was matrilineal,

and

ers

an

Civilization”

1972,

by Hungarian

theolo-

patrireligion”during a sermon preached at Harvard’s Memorial Church. Already known for her feminist critique of Catholicism, Daly soon began using only female imagery to represent the divine. Others quickly followed. In 1974, respected archaeologist Marlla Gimbutas began co publish work that purportthe existence of a Neolithic edly demonstrated

In Southern

Led

California on winter solstice coven of feminist Witches was

1971, Catholic

aspects of life. She argued that this way of life had been destroyed in a series of invasions

two

counterculture

In

women.

Mary Daly staged

sgian archal

where

wom-

worldviews—feminism religion—tocross-fertilize.

the

regarding

on

Bronze

about

movement

a

greater

Stone made

a

major

with

When God Was

Goddess

worship

Age

and

women

up until

to

sion of women’s rites” tion of women today.

and

contribu-

Woman, her

from the Middle 600

religious

as

ritualists, ies—priestesses, the Old Testament

a

of

sense

BCE.

She

functionar-

seers—and

used

“the suppresand explain the devaluaillustrate

103

FEMINIST SPIRITUALITY AND NEO-PAGANISM

first

The

in 1978

Conference

Goddess

took

place

United

at Santa University of California Cruz. Five hundred people heard theologian Carol Christ argue that using male imagery for the divine and having almost exclusively male makes women religious authorities psychoon men. Women need logically dependent the Goddess to be whole, she argued. Naomi Goldenberg quickly coined the term thealogy to refer to the study of Goddess religion. In and Judith Plaskow 1979, Christ published an of feminist Womanspirit Rising, anthology on reflections religion that was to become a

The

classic.

blurred.

at

the

the

a

The as

well.

They

were

Witches

began

to

inspired

in part

by a

book

written

by

Barbara

Diedre

English,

who,

in

the Christian

Ehrenreich

for the

Witches.

as

and

persecution

These

ideas

of

were

sole

authorship.

cal

analysis

on

thekinds hadto

and be

The end

weave

read

Sabbats,

coven,

who

on

was

a of

to

Pagans).

These

courses

women

to

craft

thetarot,

herbs, form

a

the

become men

introduced

known

feminism

and

and to

a

writer

for herability in

Wicca

articulate

an

to

a

way ethos for

Goddess spirituality that was read far beyond the physical and spiritual boundaries of either

other

meaning

feminist

and

these

rewrite

to

taken

ancient

with Wicca at

but

the

of

‘Among these

There

were

who

movement

spirituality resources.

the

strating

spiritual

others

was

had

all. The

authors

Eisler,

feminist

were

ideas

relation-

their works

in

of the

times.

Jean Shinoda

were

Charlene

Spretnak.

those

the

in

and

Bolen,

wider

women’s

that

Goddess

complained divisive

in the

direct

no

valued.

Witches, two

or

milieu

spiritual

and

equally

were

workshop

a

ship

part

men

writers

Craft,

with

Witch-

spiritual practices

began

Dianic

Riane

feminist

and to create new ones that showed whole and empowered and a world in

had

some

of women’s

a waste

Spretnak addressed this accusation publication of an anthology demonthar, ifthe personal were political, the was

well.

political as

A few

women

of color added their voices (Paula Gunn Luisah Teish, Brooke Medicine Eagle,

Dhyani Ywahoo), expanding the boundaries of Goddess spirituality and makingiit richer by being more inclusive. How-to books began to proliferate, promising to teach women how

1970s

Untversalist

designed to allow in of religion

between

women

and

use

the

Women

which

liberation

do magic, celebrate

to

of Unitarian were

explore

and

the

and

was

Theboundaries

Allen,

liberation,

it

their lives.

in

of

such

Covenant

writers

Witch.

together

that included

politi-

made

(see

based the works of

spiritual how

a

Witchcraft

Church

oppression

that

include

instructions

gave the

provided

of religion and of ideas present announced

Gimbutas, women

work

This

be its first to

United

courses

were

initially adopted uncritically, as was the belief that nine million people, mostly women, had been killed during the European witch hunts, a fictional number mentioned by first-wave ‘American feminist Matilda Joselyn Gage nearly ‘one hundred years earlier. Budapest's coven produced The Feminist Book ofLightsand Shadows in 1975, re-released in 1979 under Budapest's

community.

incorporated into a series the developed and taught across States Universalist by the Unitarian

of

that

impact

an

Some of

small

1973, had condemned

churches

healers

women

publish

Feminist

appearance.

women

American

the Wiccan

or

Spiral Dance, by Starhawk, continues top-selling book twenty years after

myths ‘TheBueno

States

to

meditate, do

magic, create Goddess into their

rituals, and

incorporate the daily lives (Hallie Iglehart Austen, Z Budapest, Brooke Medicine Eagle, Diane Mariechild, Vicki Noble, Diane Stein, and Luisah Teish). Many of these same authors also gave workshops. It didn’t seem

to

matter

who

was

a

Witch

and who

was

‘104

FEMINIST

the

not;

magic, and Noble designed

rituals were similar. female-focused tarot

round

deck, “Mother-peace” popular today. Goddess to

of

symbols, techniques

‘women’s a

SPIRITUALITY AND NEO-PAGANISM

which

called

continues

reference

the

“Mother ment that

be

without,

to

books

that, although

resources

appear,

deck

began always

not

scholarly challenge, were nonetheless relied on increasingly. The best known of these was The Women’s Encyclopediaof Myths ‘and Secrets, by Barbara Walker. Goddess novels spread the idea of Goddess spiricuality to immune

to

who

women

‘Mists

Marlon

of Avalon, by

been credited

necessarilyseekers.

not

were

with

Zimmer

The

Bradley, has

bringing many

‘Agegoddesses, resulting

“to

women

the Goddess.”

Goddess.” the

in the creation

The book, with

Goddess

the

its argu-

within

was

highly influential

was

of

well

as

as

both sides of

on

the Atlantic.

Witches

Feminist invited

were

listeners tothe

insistence

ance

to

the United

States

speak. Some of their encouraged enough to reach out

were

the

to

However, and the resis-

neo-Pagan community. sexual

on

polarity

Wiccans

feminism

among traditional significant bonds from

prevented Some

Britain

to

British

from

became

women

Dianic

forming.

Witches, and

thus

Wicca, which first appeared in England, traveled to America, became radicalized, and

again. Still, Dianic Witchcraft never became very popular in Bricain, largely because Wicca already had an established presence and because the separatist British Goddess movement was making its presence known at returned

East oF rie Anvavmic: Baran ‘The same spiritual ferment American

ring

among elsewhere up

book

women

well.

as

Britain

in

in

British

feminists.

of group liberation

That

first

as

it an

pub-

inspiration

same

formed

the

Matriarchy with the intention of looking Study Group, for evidence of Goddess-worshiping matriarchal societies. In 1977, it published Goddess Shrew, a journal grounded in the same ideomovement

logicalsoil

Gimbutas’s

as

time, similar

English cities, their

research ricuals.

Research

Network

The

serve

an

experiential

focus

an

intellectual

one

and

prehistory. Barbara

and that

That

Mor

released

Goddess

research

of Gimbutas

on

those

those centered

same

the Great Cosmic Mother combined

short

in other

began to combine writing with innovative Matriarchy Reclaim and

between

to

into

form

(MRRN) formed

the link

as

to

a

women

and

religious

work. Within

began

groups and

in

who

who on

1981

desired

preferred research

year, Monica Sjoo The Ancient Religionof

of All, a large tome the

with

Neolithic

the

Greenham

titled

was

year, a small the London women’s

from

women

bubbling

was

1975, where

The Paradise Papers and served to

occur-

groundbreaking

Woman

a

was

was

Stone's

When God Was

lished

that

that

creatrix

early Bronze

Commons.

Begun around site and

a

as

women’s

a

for

encampment base, Greenham

missile

peace became a

of

did rituals magical activity as women spells, sometimes drawing directly upon

the works

often This

of American

their

creating

or

Asphodel Long, one

of

the

MRRN,

Goddess

own

in the

evident

was

Witches

work of the founders

magic. like

women of

the

orig-

inal Matriarchy Study Group, who went become a thealogian and respected elder British

Goddess

Dianic

Witch

on to

the

in

Inspired by her experience at Greenham, Kathy Jones returned to Glastonbury to become a key figure in the Goddess community there. Among other contributions, Jones re-created ancient myths and presented them as sacred drama; she also went ‘onto organize Goddess conferences attended from Britain and beyond. Another by women key figure was Shan Jayran, a former British Goddess,

training

an

and

in London. In

community.

who

founded

tradition

eclectic

rituals 1987,

to

both

Jayran

House

that women

was

of

the

provided and

men

responsible

for

105

FEMINIST SPIRITUALITY ANDNEO-PAGANISM

thefirst

organizing

Britain,

contemporary

attended

celebration

dred

people. Like of others

ber

their

in several

fourteen

almost

small

a

to

returned

countries

articulate

Goddess it is

a

Themes

num-

who

woven

believe

to

a

pursue understand

her spirituality.

Durdin-Roberston, his wife, Olivia Robertson, founded

Pamela, and hissister,

Fellowship of Isls (FOI). Originally envi-

sioned

as

a

place where peopleof

faiths

gious Ofthe

could

became

reli-

“reemergence

the

of the Goddess,” the organiza-

religion

tion

celebrate

different

international

almost

immedi-

ately, and presently has members in ninety-five of the ‘countries. The highly eclectic nature FOL that

the degree to which it supports feminist values depends largely on the leader of the individual church, or Iseum. Itis possible to means

use

female

and

still

in

imagery be

the FOI holds

Nevertheless,

fairly conventional.

in Goddess

importantplace

an

divine

representingthe

spirituality today

for several

reasons,

least of which

the

membership

its

are

ease

of

the

not

and

rapid growth. Paacnces

What holds

these

does not reminds

us

suggests

that those

tualities rituals mous

is

together and

female

Triple Goddess

Although

some

thefocus

on

the

an

Maiden, see

her

heras

immanence

mutable

emphasis of

immanence

divinity, or

intervene

that

often

spiricreative

on an

Mother,

and

transcendent makes

to

as

Crone. as

her

links

the

like written.

deities, the Goddess

in the the Goddess who

Stathawk is the world. This

world;

Goddess

practice

spiri-

of pray petitioning a transcendent deity. Instead, they are more likely to understand prayer as an of the selfto the divine in the ordinary opening

tuality

do

world.

This

in the

not

is the subcle

the ritual reminder It

to

impossible

is

there

practitioners

meaning estimate

how

of

suggest

pilgrimages thar

population.

it is There

membership a

ancient

large is

Web centers, and internaGoddess

sites

and

rapidly growing generally acknowl-

no

authoritative sacred text, roles, no financial support

no

lack of routinivulnerability that will affect

argue

indicates

zation

a

to

many

spirituality, spiritual circles,

books, classes, workshops, retreat pages, Goddess jewelry, music, tional

underneath

of Goddess

the proliferation

although

sense

“be here now.” to

are

traditional

that this

potential to survive. Others point to the to permeability of its boundaries suggest that Goddess spirituality has already changed the about way we think religion. The questions and challenges it raises are clearly reflected its

autono-

referred

that

and

one

traditional

more

of life

many, AsphodelLong has

as

‘Some scholars various

from

concepts

the web

is

edged hierarchy,

ano

embraces

She is both

waters,

Unlike

no

Baucss

Goddess

things.

earth’s

1976, Lawrence

way that

a

physical or psychological healing to healing of wounds in the global environment. theme; the Relationships are an additional immanent

Ireano

the

in

individual

all

In

spirituality is radically embodied: way of knowing and being in the world. of healing and are empowerment throughout the practice, where healingis

defined

by the Goddess,

university order to better

in

hun-

but significant

the

‘graduatedegree

in

event

Hallowe’en/Samhain

a

by

Goddess

lives have been touched

Jayran and

major

well, world

in

the

work

of Christian

feminists

to women. affirming and easily accessible The spiritual is immediate, embedded in and inseparable from the material, so both nature and women’s bodies can besources of spiritual

beth

Schussler-Fiorenza,

Melissa

revelation.

Anne

Raphael; and Buddhist Carolyn Klein and Rita

like

Eliza-

Rosemary Radford Ruether, and Carter Heyward; Jewish feminists such as Judith Plaskow, Tamar Frankiel, and feminists Gross.

It

like can

be

a

106

FERAFERIA

seen

Catholic

among

nuns

places

in

California—

separated as Ireland, Australia, and nuns who are reported to honor of the Divine”

Face

and

celebrate

the solstice

in circles with an equinox Witch and Goddess worshiper. It altars

backyard

of mothers be the

may

spirituality. (See also

occasional is

scattered

in

in

present

circles

and

This

menses.

and

“Female

the

and

small

widely

as

days for the purposes of celebration, teaching, worship, and socializing. Although some festi vals are restricted to one gender or to members of a particulartradition, most are gender inclusive and nondenominational. Since they began in North ‘with

festivals

and increasing levels

(WG)

dance

the

Year; The Goddess.)

FERAFERIA celebraFeraferia, defined as “wilderness tion,” is a nonprofit religious and educational founded Ic describes and

transform, to

in its

1967

mission

reactivate

itselfa

wilderness

earth

Feraferia

Pagan practices.

ancient

salvage, according

to

as

the

Frederick

by

sacrament

considers

Margot

are

the

celebrating wilderness mysteries, aiming to unify ecology, artistry, mythology, and liturgy so

allow humans

to

as

to

each other, and nature, and after death.

achieve

their

with

reunion

souls, before

own

Feraferia and

her

tums

to

ration,

draws its vision from the Goddess “Queendom of the Stars.” Feraferia

the old

gods and goddesses particularly to Aphrodite

Feraferia of

cult,

describes and

culture, nature.

great

of Faerie

itself

as

a

Feraferians

Faith,” described

Ouran

in devotion

follow as:

inspi

the

to

“Oracles

Wildness; Faerie;

Magic; Divinity; Polytheism/Pantheism; Paradise; The Queendom of the Trees; Comis freedom to for love; Education munity wilderness and love. (STR) FESTIVAL ‘A

neo-Pagan

festival

large gathering (fifty to one Pagans that takes place over

is

a

comparatively

thousand) of a

period

of

and

largest

the time

original

the

neo-

several

of

festival

between

movement

of

publication its

and

atten-

striking changes

most

the Pagan

the Moon in 1979

In herstudy

larger. proliferation of

the

Drawing

revision

in 1986.

neo-Pagan festivals, Sarah Pike ‘comments that during her research in the mid1990s, there were at least sixty festivals in the United States alone between May and August. Thegrowth in the popularity of festivals has caused to

some

limit

to

their

attendance

require preregistration. Festivals are usually held

rural

either

setting,

the festival in

of

festival

outdoors

through

by

rented

from

others,

oF

The

advantage of place year after

same

for

associations

Pagan-owned

of permanent circles, shrines, and

stone

other sites

rectly.

acquire

their

festivals

Most

can

set

it devel-

as

participants for the

features,

such

as

lodges, while continuity more indisweat

feature

up,

community

sites allow

community fire,

spaces, a merchants

a

owned

of the year is that the memories ‘become inscribed upon the space use.

in

land

in the

‘opssignificant

and/or

private

organizers or provincial park. or

a state

holding

on

construction

synthesis

creative

cultivation

for

chat

notes

in

of

1970s

and grown

proliferated

that occurred

for

fellowship

and

Adler

late

to

Pagan Spirit Gathering, fes-

as

tivals have both

Down

Adams.

such

events

mid-

daughters celebrating first reshaping of religious thought most lasting legacy of Goddess

The Ritual

foundation

in the

America

and

an a

several area

variety

in

ritual which

of work-

Pagan-related topics. A core group of festival organizers usually does the advance planning and programming, and their effores are supplemented by the volunteer labor of itself Ic is not participants during thefestival shops

unusual ‘commit as

a

on

for festivals to

a

condition

certain

of

to

to require participants number of volunteer hours

registration

a =

107

Ferch

Thesignificanceofthe growth ofneo-Pagan festivals

liesin

trated

the fact that

they

neo-Pagan environment, of “mundania”

the world

term), and operating, to neo-Pagan norms dominant

inal space, world

entirely

nor

at least

than

outside

requires participants

Pike's

lim-

a

the mundane

locations, attendance to

of the

as

Because

it.

often

those

exists

entirely within

remote

Sarah

use

festival

often

from

aside

set

ideally, according

rather The

society. neither

(to

a sat-

represent

at

journey

celebratory

pants

as

ritual

marks

that

the

formal

end

of

the

for

provides a bridge through which participants can begin to contemplate their return to their “regular”lives and the pendof the festival ing status community as one that will continue in diaspora until the next gathering. Festivals to provide an opportunity year

immerse

and

in the

oneself

identity without fear of censure non-Pagan others. In this way, festivals strengthen, reinforce, and refresh the Pagan identity that participants carry back into

the world.

environment to

which

home

They that

most

is

of from

neo-Pagan aspects

one’s

also

provide varied

more

participants well

have

a

the

bulletin

groups,

correspondence. both

the

as

boards,

can

In this

other

neo-

studies

and

research.

(SLR)

worker

either

is

the spirit

shaman

or

that

magic worker

part of

inhabits

while

she

the

he

or

magle

a

travel-

is

world, or a projection ing in the spirit magic worker that can work in the world A fetch

can

magic worker

in

pendently. the

the consciousness ing from thar point

changing Witch

into

also be used form

to

spells,

the magic

bird or view, or

within

form.

the

double.

inform

to

limits

in

In

this way A fetch can and

of

the

a

to

perability of

Tales of or

of are

fetch, which

or

inde-

beast and seeby itself shape-

spy unseen. information

store

living people, places at once,

wraith

of

can

worker.

of a

a

of the

trance—bytraveling

another

wizard

or

of

also be used

of

body

ghostly apparitions adept being seen in examples of the operaan

is

sometimes

called

a

was

ini-

(DKR)

one

of

way, festivals promote the homogenization of

diversity and neo-Pagan knowledge and practices.

academic

in

A fetch

tion

out

in their

forms

smaller

projects. Thus the festival has had a disproportionate influneo-Pagansare perceived and por-

two

as

and

of

FETCH

of

opportunities to share information, knowledge, and techniques with people whom they otherwise would not meet. These contacts often persist after the formal end of the festival, through e-mail, chat communities,

host

a

neo-Pagan

than access

as

research

how

on

the

partici. closing

The festival

community.

well

as

and

reconsecrate

the

ence

trayed

usually bounded by an closing ritual. The open-

ritual and a opening or ing ritual acts to consecrate the physical space and to establish

Loretta

environment

holy sites. “time” is

Community of Witches (1999), and Orion’s Never Again the Burning Times A

Berger's

festivals same

by

contributed to the analyses presented in Sarah Pike's EarthlyBodies, MagicalSelves(2001), Helen

graduate

ular space into festival space in much the way that pilgrims used to travel to shrines Festival

in which neo-Pagans can be observed researchers. at festivals Participant observation

(1995)

reg-

provideaconcentrated.

venue

of their from

festivals

Inaddition,

FITCH, EDWARD“ED” (1937- ) A Gardnerian High Priest, Ed Fitch tiated

by Raymond Buckland Buckland in 1967, shortly after

and

Rosemary

their

return

the

three

United

lowing force court”

in

States.

During

his initiation, while

Thailand,

Fitch

the

to

years folserving in the air

developed an “outer that integrated what he

system of Wieea knew of the rituals of Crete, Greece, and Celtic the Gardnerian framework, and Europeinto

108

FITH-FATH

also out

the

paralleled of

the

using

any

In

1970, after

Fitch and

Gardnerian

material

oathbound

returning

material.

to

North

response

overloaded

because

public

a

in

arose

of the American

state

their

and

screening programs “year-and-a-day” probationary periods made ic the impossible for them to accommodate number of people interested in Witchcraft. His outer court rituals were adapted and supplecovens,

mented

form

to

tradition.

new

Joseph

Wilson,

the basis

Along Fitch

‘Tradition—a form in

all but the

bridge ‘Wayand the as

a

also of

with

Thomas that

Wicca

between

rituals

of this

Giles

and

developed the American

oathbound strict

of the

was

Gardnerian

details, and the

was

used

noninitiatory Pagan

Gardnerian

rules.

Coven groups

(IC)

often do of their ritual. ton

FITH-FATH

for

adapted and the

Gerald

Gardner

for this connection.

Five-Fold

Drawing Down the Moon. If

was

Kiss is:

having

been

drawn

established, Magus and other

Five-Fold

down, men

ie, give

Kiss:

(kissingfeet) “Blessed be thyfee, that have broughtthee in these ways: (hissingknees) “Blessed be thy knees, that shall kneel atthe sacred altar”;

This

we

would

not

be”;

(kissingbreasts) “Blessed be thy breasts, formed in beautyand in srengeh’;(Rising lips) “Blessed be thylips that shall speakthe sacred names.” Women all bow.

as

part

creatively practice during handfastings,initiations, The

list

of body parts

been

expanded

called

kissed

include

to

chakra

(cop of

used

is

in

“possiblesatanic sequently analyzed Satanic

victim’s

the

debunk

to

F's

F's

stones,

Flax,

the

or

plant

a

used

of

clothing

and

Fodder, or food short, the three F's

In

three

basic

would

it

be

not

Fodder’—

and

in

neo-Paganism,

the

Flags,

flag-

represent

building

and

book

the Goddess.

to

both

allegations

observer, and credits this

to

said

are

is sub-

having beentattooed

where

Although rarely used three

the

“Flags,Flax,

for acronym things sacred

of

report

Cubulain’s as

thigh

the casual

case

site,” which

crime

involvement.

the three

Kerr Cuhulain,

fictitious

a

a

three

three

by Pagan police officer

term

an

the

F's, was EnforcementGuide to Wicca,

in the Law

written

The

also

term,

described

whose

of

stones

the

in

the

or

home;

manufacture

seeds are used for oil; for people and animals. are

necessities

said for

to

the

represent

human

existence:

(1) home and hearth, (2) clothing and hear, and (3) food for oneself and one’s dependents, whether they be animal or human. (STR) FLYING UNGUENT,FLYING OINTMENT

(kissingwomb) “Blessed be thy womb, without which

Kiss

FLAGS,FLAX, AND FODDER

that

inspired by a literary source procedure, no one has yet made the The oldest known script for the

‘The Moon

link

follows

com-

trad

been

eye (forehead), crown the head), and more. (JRL)

as

Five-Fold Kiss refers to a ritual of the traditional Gardnerlan rice

has

third

fon

FIVE-FOLD KISS

immediately

Charge of

the Gardnerian

The

rites.

‘obviousto

ponent

the

recites

the Five-Fold

use

has also sometimes

describes

Poppet.

The

then

outside

not

use

sexual

of See

Priestess

the Goddess.

America,

helped create the Pagan Way, noninitiatory Wiccan tradition that tothe

‘TheHigh

with-

Flying unguent oil-based used ents are

herbal allow

to

the

or

ointment

salve witch

varied, and several known, but they all

drugs,

or

entheogens,

that

is

a

grease-

or

traditionally to “fly.”The ingrediearly modern recipes contain psychoactive was

obtained

from

herbs.

believed

Icis

that their

of those who from

life

tions—including would

the

render

the

bis,

Common

herbs, henbane,

absorbed

easily

such

aconite,

skin

of fleas and lice—

presence

agents

the bloodstream. poisonous

the

on

suffer sores or wounds apt to and unsanitary living condi-

were

rural

application

nightshade,

and

hemlock

are

of such

ointments

the fantastic

Fortune

said

typical

physical

wreck”

of ancient

open question, of folk practices

diminished

medieval

from

the and

a

that the

used

have

been

Ages

called

ker-

modern

and

who

by

were

at

may their

and

visions

era

times

on

British

still

occultist

influence

of her

time

magic. She authors

and

and

a

adept

pethaps one approach magic

ogy of

Jung and neo-Pagansher Goat-Foot God, are than

her

with

Pagan

Freud.

For

fictional

as

and

books neo-

occultist ceremonial

the

first occult

from

the

some

Witches

and

such

The

works,

considered

nonfiction, themes

of

of

and

prominent in Western

was

to

Order

Occult

see

took

these rituals.

more

works

psycholas

important are filled

was

left her

twenty-nine. “mental and

a

years. This led to her initial

classes

Sheleft order

of

type

of

S.

L.

of the founders found

to

her

the

(HOGD; 1919, and

in

MacGregor-

of the HOGD.

order, which

own

Fraternity of the

Inner

Light. The

Dawn, part of the Golden from it. The separated Society of the

originated Light

as

still

exists

the Western

esoteric

Fortune

not

was

offers

tradition. Witch,

a

was

works.

magic

a

into

She motto

chance”),

techniques

It was

nor

stresses

in

that

she involved

both

writer

and

poured

novels

and

nonfic-

her

pen

name

from

Deo Non Fortuna, (“byGod, which to became shortened

psychic

Arthur

prolific

derived

Fortune. as

and

covens.

any Fortune

such

wife

of

Dawn

Witcheraft)

to the

1929

in

order

outer

of the Golden

with

one

but later

Dion

an

Precursors

Mathers,

not

name

the

answers.

joined

Hermetic

the

whose

Witchcraft

was

an

magical

author

modern

Fortune

Paganism.

the

was

while

exploring

for three

her knowledge

Fortune

abilities

in

she

attack

for her

Fortune

spirit

FORTUNE,DION (VIOLETMARY FIRTH) (1891-1946) a

the

Wales, and

being psychologically

when

1911,

occultism

with

contem-

go

to

tion

Dion

her

to

Christian

study of Freudian and Jungian psychology,although Fortune that neither concluded psychiatrist addressed the subtleties and comadequately turned plexities of the mind. Instead, Fortune

Inner

(DKR)

journeys.

interest

psycheled

became the

Druginduced

flying ointments

witches

obtain

to

benendanti

the Slavic

to

tdltos.

early by desiguated people,

poraries,

Europe,

Italian

Ginzburg

likely theory

of the Middle

degenerate practiced in

of many shamanistic the world, and it is becoming

are

around

more

a

Christian

of the

Hungarian

spirit journeys practice

resemble

early modern

practices by Carlo

described

stnicks

that

form of shamanism

and

tes-

Inquisition, While the witch cults in Europe is still evidence there is increasing

an

ot

Her

teens.

canna-

the

during

notion

her

in

in

confessional

in

North

begun exhibiting channeling

attacked

probably the flying to Sabbats

family of

a

Llandudno,

in

and

is

tales of

(see The Ritual Year) found timony

into

psychological violation

use

of

origin

Scientists

human

ingredients. ‘The

born

was

into

hallucinogenic as

Fortune

109

(1891-1946)

FORTUNE, DION (VIOLET MARYFIRTH)

Her

writings

self-defense

covered

and

topics the lore of

and his knights, as well as more King mythological themes. Asa result of her experience with psychic attacks, Fortune concluded that hostile psychic energy may emanate either deliberately or unwittingly from some how to fend people, and that one can learn off such Her work PsychicSelfDefense energies. (1930) is still regarded as one of the best and defense guides to detection against psychic

attack.

110

FOX,SELENA (1949-) Fortune

of time, Arthurian centered

lived

Glastonbury for a period and became deeply interested in the legends and magical-mystical lore that

on

Glastonbury Ic

in

of England. She

area

her novel

in

her novels

was

of

Avalon

that

Heart

the

of

have

of

wrote

the

captivated

and

Priestess

(1938),

dessand

hasbeen

for

rituals

tied

and

Pagans

which

invocation

ideas.

Witches

Fortune

mar-

(STR)

1946.

in

god-

moon

employed by modern

doctor; she died

a

the

concerns

FOX,SELENA (1949- ) Selena

Foxis

Wiccan

nent

of America’s

one

promiPagan elders, and reli-

Priestesses,

activists. gious freedom Circle Craft of Witchcraft

Circle

Sanctuary, that

center

and

ing,

a

most

She

founder

is

and

of

High Priestess

church

Wiccan

of the

and

Pagan

provides networking, publish-

other

services

for

Pagans

worldwide.

‘Through her work as the founder and executive director of theLady Liberty League, Fox has been in the forefront of the Pagan civil rights moveand

ment and

has

and

Her

prejudice, have

interviews

improve

religion Born has

combat

helped

writings, talks,

helped dispel forms

1949

in

from

ancestors various

in

heritage

of Europe,

that

nation

the Wiccan Fox

from

including Scotland,

she England, Sweden, and Germany. Asa child, began recording and working with her dreams and communion meditations. doing nature She also began her lifelong study of religion and spirituality during her youth. Raised in a devoutly Christian home, she studied the Bible

and

was

active

Baptist church

high

school

in

with years.

paternal grandparents

worshiped

with

them

a

conservative

her

family through

During rural

in at

Southern

visits

with

Fox

senior

high

school

student.

When

she

studied and

Greek

culture

and

was

was

her

in Latin

a

seventeen,

from changed spiritual Southern Baptist, which she found too restrictive, to pantheist. From 1967 through 1971, Foxwas an undergraduate at the College of William and Mary in Williamsburg, Virginia. In addition to her studof psychology and the classics, she was a ies leader in student and community organizations for racial and working peace, gender equality, and environmental preservation. In December Fox

1970,

as

member

a

of the

she took

society,

orientation

women’s

senior

her

in

part

first Yule

honor

log cere-

mony, a holiday tradition at thecollege since seventeenth century. The following spring, created

her term part of theclassics honor

as

society. This

subsequent career of

as

degree

in

laude

cum

became

a

she

In

Priestess

the

a

In

Fox

of Spectrum,

small

and

1972, Fox

group

of

hill-

Wisconsin.

served

as

an interfaith in

the

High

ceremonial

Egyptian a

tra-

mystery she received

this time,

yogic order

sev-

and

a

Witchcraft tradition, 1974,

Fox

founded

by then-partner Jim

her

sponsoring the Madison around

In

Madison,

initiations, including in

Druidic

Witch

herself.

to

magical lodge rooted ditions. Also during ral

to

Appalachian Mountains,

1974,

1973 and

June

bachelor

a

family tradition

a

that year

later

her

to

In

a

Hampton, archaeology proj

an

months with in

with

moved

practicing Witch

spent several billy wizards moving

met

led

in

psychology.

graduation, she Virginia, and took a job on There

that

Priestess.

Pagan

a

resulted

tite

Fox

within

graduated

science

Fox

public Pagan ritual as presidentof Eta Sigma Phi,

spiritual awakening Fox

the

led herfirst

and

her

Maryland, she Episcopal (Anglican)

old

Pagan mythology

and

honors

ect.

includes and

Roman

animals.

‘After

of

the Cherokee

parts

media

Paganism. Arlington,Virginia,

multicultural

a

and

and

land and

family ways of developing rapport

learning

as

working with the with plants and

1971,

misconceptions

about

understanding related

and

discrimination

well

as

junior

Witches, particuThe Goat-Foot God (1936), which concern larly the powers of Pan, a Horned God; and The Sea-

imagination

services

Sabbat area.

the United

Alan

Circle and

celebrations Fox and Alan

States,

and,

assisted

others, began and

classes

in

began traveling

performing original

Fox

111

FROST, GAVIN(1930-)

Pagan

music

traditions.

and

In

1977,

the growing

serve

founded

Fox

movement,

to

of different

Pagans

visiting

Circle

of

Pagan

Network

and

newsletter, which later developed into Girele In 1978, Fox left her full-time ‘Magazine. job as a corporate photographer and publications editor to devote her time fully to Pagan ministry. In 1979, she compiled and published the first

edition

the

Circle

of the

known

now

as

to

southwestern

Wisconsin, which

purchased ‘That

same

married In

and established

she

year, in

Dennis

met

addition

her

to

work

Priestess

administrator,

and

spiritual healer, counselor, and chotherapist. Since 1980, she has practice that includes counseling by with clients across ing telephone and

master’s the

elsewhere. in

degree

University

In

Fox

‘Alongwith

leaders

is

ferences

her

had and

a

psy-

healing

work

private

the United received

with

also

and has

activist,

a

and

online, and

she

many

and

meditations.

also Ceremonial

also

chants,

Fox

travels

and

of settings,

types

healing

has

her

workshops

universities, and

of

some

presenting

in

conferences,

lead-

including

festivals, churches,

(SF)

centers.

Pagan Spirit Magic.)

in the

United

and

continues

to

joined

with

United

States, Canada, Africa. In 1999,

South

thefirst

head

of

a

Wiccan

appointed to and serve on Religious and Spiritual Leaders the Parliament

of

the

has served

Paganismto

as

the

the

tradition

Western

Gathering;

she to

with

a

Religions. consultant on religious

Pentagon

Wiccan and U.S.

religion and Department

) born

was

Staffordshire,

in

Welsh

family. Family holidays a spent country steeped in the occult, Witchcraft, and folk magic. This in Witchcraft, planted the seeds of interest to

a

Wales,

in

which

would

From

bloom

1949

formed

who

tant

T. C.

by

and

help

‘The

initiation

an

Lethbridge,

a

in

sacred

of

the

heraldic

place

Boskednan,

Cornwall,

in

theinitiates

received

Gavin {cs and a

mathematics,

which

group

and

sought England.

circle

stone

a

in

of

each

the

wrist.

bachelor

of

doctorate

science

phys-

in

launched

him

into

the aerospace

in

he

Helived where

he

group

south

in

ability

to

the Craft.

Germany from

joined

the

hike

to

the

of the night to

generate

1966

Zauberers,

of Munich whose

one to requires in the middle

one’s

The

industry. this time, explored Stonehenge; his in the megaliths and their mysterious career

led him

creators

a

on

a

and

successfull

interest

with

mathematics

degree in

occult,

1951, where

mark

a

graduated

at

assis-

the

of

head

took

group

laboratory

initiation

an

London

informal

magic, sites.

stone

undertake

to

the

hejoined

interested

was

dowsing,

later.

1952, Frost attended

to

University, where

Assembly of

associated

Frost

England,

During

World’s

for the

accommodation

Gavin

decided

individu-

other

be

Fox

rituals colleges

were

mentor-

Madison,

in

families,

reform

Kingdom, became

and

guided

internationally

a

world religionsin promoting peace, interfaith understanding, and multicultural cooperation. Representing the Wiccan religion and contemporary Paganism, Fox has been a speaker and delegate at a variety of international interreligious and academic conof

songs,

counseling psychology from

of Wisconsin

and

als, couples, social

and

produced recordings of and

academic

an

projects

FROST,GAVIN (1930-

ritu-

clinical

Fox

1995,

as

Is God: thesis, “When Goddess Pagans, Recovery, and Alcoholics Anonymous” was the first to study treatment issues for Pagans.

a

periodicals,

been

publicaof fields. Fox’s writings and been published in antholo-

variety photographs have gies,

has

research

a

(See

her

be

in

also

June1986.

alist, teacher,

States

then

headquarters. Carpenter; they

its

as

Circle

she

on

ing

Pagan Groups. In 1983, Fox in rural guided through a dream toland

was

Guide

sourcebook

consultant tions

its

and

Justice,

an

in

one’s

winter. own

a

occult

ritual

initiation

top of

1968,

to

mountain

This

tests

body heat,

112

FROST, YVONNE (1931-

and

while

hedid

Gavin

reach

not

qualified

him

Gavin’s United

receive

the

pass

their

then

he

Robe.

Cumberland

Ontario,

to

involved

in

the

Wilson,

exploring spiriTogether, they studied psywith a teacher. development spiritualist

a

woman young tual alternatives.

chic ‘The

two

them

took

move

married

were

Witchcraft Celtic

St.

to

continued

they

in

in 1970.

to

Another

their

and Yvonne

into

the

into

Federal 1972.

to

attempt

and

courses

advertised

the

School

devote

of

their

himself church

full and

time

the

to

school.

They

the

Church

has

a

of

doctor Wicca

bishop. He is the Neighbourhood, flame.

He

Yvonne have

books

on

(See also Wicca)

has

and

serves

Arch-Flamen or

taken

High a

vow

coauthored

the occult.

as of

Priest

the of

arch-

an

Western

the

eternal

of poverty. more than

He and a

dozen

and

School

find

to

time

spent

tarial

Angeles, California,

born

was

into

a

in

1931

Baptist

in

Los

family.

her

compatible

more

a

military

and

man

college, where she graduin 1962 with an associate's degree in secreskills. Employed by an aerospace company

Anaheim,

tualist

she

California, involved

man young they studied

Gavin

met

Witchcraft.

in

The

career

two move

married

were

took

Salem,

Witchcraft

into

the Celtic

Carolina,

in

moved

Hinton,

Yvonne

1974

West

the

in

‘School of Wicca

as

on

theit ini

moved

to

Bern, North In 1996, they

Virginia.

principal founding of

for

her

the Chureh

and

reason

the

pass her has a doctor to

opportunity others. Yvonne Church the or

flame. She has taken

books

Louis,

St.

New

1975.

knowledge along to of divinity degree from the as serves a bishop. She is Western Neighbourhood, She and Gavin

spi

was

They to

a

1970.

pursue

Yvonne

the

cites

involvement

and

to

to

a

in

them

tradition.

and then

Missouri, to

and

Frost,

Toget!

psychic developmentwith

teacher.

into

dozen

Wilson

in

the marriage ended no children, She then

the occult,

of Wicca

Flamenca

High a vow

have coauthored

and of

Priestess

the of

of poverty. more than

including

The Magic

of Witchcraft,Good Witch’s Bible, Helping YourselfWith Astromancy, Astral Travel, Tantric Yoga,The Prophet'sBible, Who Speaksforthe Witch?,

Power

Yvonne

under-

Germany, but

in

years later with in a enrolled junior

of

FROST,YVONNE (1931- )

and

religions

of

a

1950, she married

the eternal

(EK)

Frost, Yvonne; Church

study

to

come

faith.

ated to

the

to

to

years

Baptist upbringing,

comparative

studies

divinity degree from

of

teenage

Missouri, where theycontinued

Salem, Missouri, and then to New Bern, North Carolina, in 1974 and 1975. In 1996, they moved to Hinton, West Virginia, Gavin

her

Another

activities moved

and

adulthood

early

of Wicca.

for the church followed in recognition In 1972, Gavin left his aerospace career

to

a

ated

change the negative popular image of their chosen religion, they decided to coauthor The Witch’s Bible, but they could not find a publisher for it. As an alternative, they organized the material as correspondence an

with

Witches

generations

ten

tradition.

In

terms

In

where

studies

initiated

was

childhood

of

Kentucky and to Clan She struggled throughout

Scotland.

her

lines

long

two

many Gap of

of

took

from

back

Gunn

career

Louis, Missouri,

pursue

descends

reaching

Yvonne

met

She

Still, this

California

to

on

There

him

line,

snow

Saffron

took

then

career

States.

to

the mountaintop.

to

and

Canada,

able

was

)

and Witch Words.

(EK)

GAIA HYPOTHESIS.

Lovelock,James,

See

and

LynnMargulis.

used

GALDOR The Anglo-Saxon

‘galdr)refers

to

word

‘chanted

or

Sturluson

lists

in the section

Hattatal,

he includes

called

sung.

dralag—the galdr galdr ture

charms

had

is

Snorri Edda

example gal-

an

of

it’s

meter—so a

that

of his Prose

possible

particular rhythmic

that

struc-

in Old Norse. Little

galdor ‘seem

information

has

down

come

have been

to

in heathen

times.

a

the

concerning to

although they

us,

well-known

The

Old

of

use

form of magic

Norse

galdra(galdr-woman) galdramadr (galdras well as the man), Anglo-Saxon galdra, were used to The designate a witch or sorcerer. ‘Anglo-Saxon Journey Charm, for personal prokona

terms

and

while

tection

traveling,

includes

the

ic begale, “a ‘Sygegealdor The

noble

Riming

happy ic

Poem and

looks

I

and

prosperous

eadorstl, galdorwordumgol (I

sat

the

on

sang galdor-words). TheIcelandic how an old woman Saga describes enemy, theflat

with

about

the hero Grettir. side

of

a

tree

her blood, and galdors over them.

abte

reminisces:

called

the downfall She carved

runes

of her into

them stump, reddened kuad yfir galdra—recited

constructive

magical

purposes,

Christian

times

heathen

that

users

as

destructive

were

vilified

of magic.

forms

King

clearly

Alfred

(those -gealdor-cneftigan

in

practiced the preface

In

the Great

accustomed

were

be

those who

along with

who

women

could well

as

galdor

his law code,

to

skilled

stated harbor

to

galdor) should

in

permitted to live. Although the Anglo-Saxon and Old Norse literary evidence suggests that galdor charms took the form of poetic verse, modern practitioners of rune magic often use the term sgaldrto refer to the act of chanting the names of runes (or the sounds represented by runic characters). Such chanting may be done during a ritual to invoke the energy of the rune, or over an with runic object when imbuing i not

be

energy. The concept

of

galdor

as

incantation

the

(orif

vibratory

authors

seem

In Teutonic

defines

you

have

of

whose

1984

A Handbook

the

the

adopted

this

Magic (1994), Kveldulf “runic magic,

Galdr-Magicas

was

of

form

root

will, mantra), which is

embodiment to

sound

rune

popularized by Edred Thorson, occult-category offering Futhark: Rune Magicstates: “The galdr is of

high

Grettis

seat,

Thorbjorn brought

words:

victory galdor sing.” of the Anglo-Saxon back to days when he was

narrator

for

other

Norse

galdor (Old kind of magical charm Among the verse forms

a

chants

Though galdor

rune.” Other

terminology. Gundarsson

ritual

magic

(ascontrasted with the shamanic seidhr-magic)” and actual

GaldrSound

sound

as

“Mantra

associated

with

consisting arune.”

of the

(AHA) 113

114

GARDNER, GERALD BROSSEAU (1884-1964)

Other

GARDNER,GERALD BROSSEAU (1884-1964) Controversial

Gardiner

is

Gardner

claimed

the

in

modern

have

to

best-known

and

Witchcraft.

been

initiated

by

of Witches

coven

in

of

heretired

Gerald

tantalizing,

perhaps one fascinating figures

most

a

and

England,

called the New Forest Coven and ultimately became the founder

of contemporary

Wicca related

with

well-to-do,

was

of

justice

the

descendant

burned

of as

a

Gardner most

of

his

Gardner

peace.

Grissell

one

witch

a

merchant

believed

Newburgh in was severely asthmatic youth with a nanny,

was

who

a

was

1610. and

spent

called her, perallow herto take Gardner

to

traveling during the winter months to help with hisasthma. Eventually, when Com married and moved to Ceylon (now Sri Lanka), Gardner accompanied the couple and worked on a tea plantation. He then moved on to Borneo and finallysettled in Malaya (now Malaysia). Gardner nation

had

a

strong

love for and

fasci-

history and all things occult. He was particularly drawn to ritual knives and daggers, particularly the Malay Kris (a dagger with a wavy blade, reputedly made of asteroid metal). Despite the fact that his childhood travels left him primarily self-educated (or, as ‘we would term it today, “homeschooled”),he made with

with

a

name

his

for himself

research Some of his

pioneering

early civilizations. in the

in academic

circles

Malaya’s writings were Malayan branch into

journal of the of the the first Royal Asiatic Society; he wrote authoritative book on the history and folklore of the Malay Kris and other of weapons the indigenous peoples of Malaya (Keris and published

and

to

New

Gardners

Forest

his

first

as

a

a customs

his

in

English-

an

continued

couple

in

retirement

and

England

to

of

area

continued

1936, settled

Hampshire. The

travel, however, and in

to

found

Gardner

Cyprus

civil

a

indulge

to

married The

Donna.

Malaya until they returned

the

in

him

in

when

as

establishments.

opium

and

met

named

live

worked

until

archaeology.

pastime, 1927, he

woman

1923

government, inspector, then as

plantation

In

From

British

inspector of His employmentallowed

places

he claimed

to

about; he believed

he had lived In 1939, he wrote

previous lifetime. and had published his second book, A Goddess a Arrives, based in Cyprus and concerning goddess called Aphrodite in the year 1450 s.c.e. there

in

a

Gardner

Josephine

Gardner

as

rubber official

have dreamed

and

he

Gairdner,

at

McCombie. Com, suaded his parents

for the

servant

a

his father

in 1936, Gardner

favorite

religion. Gardner wrote four books to neo-Paganism and Witchcraft, including Witchenaft for Today and The MeaningofWitchcraft,both in the 1950s after the repeal of England’sWitchcraft Act in 1951 Gardner was born in 1884 near Liverpool, the middle of three sons. His England, family as

Malay Weapons,1936).

discovered

New Forestarea

in

the

folklore

in the

steeped in witchcraft, and he the possibility of Witch activbecame acquainted with a local Co-Masons, a fraternity that the Fellowship of Crotona.

was

seek

out

area.

He

began to

that local

group called

of occultise

They

had

themselves built

a

small

called the First

Rosicrucian

Gardner

joined

them

met

the

community Theatre in

and

theater

England;

amateur helped put plays with occult and spiritual themes. Within the fellowship a secret group to be a of operated,claiming group hereditary Witches practicing a religion passed down to them orally through the centuries. The group in

introduced

him

for

said

that

on

was Forest, where Gardner to Dorothy Clutterbuck, who accepted initiation. In September 1939, it is

New

Gardner

was

initiated

into

the

Old

Religion. Old Dorothy's coven is thought to have perhaps been the last remains of a coven directly descended from one of the famed Nine Covens founded by Old George Pickingill some forty years earlier. Just before Gardinermetwith

the

outbreak

Amold

of World

War

II,

Crowther, professional a

a

GARDNER, GERALD BROSSEAU

stage magician and ventriloquist. Crowtherand Gardner formed a friendship that would last for many years. In 1947, Crowther introduced Garciner to Aleister Crowley.Their brief associawould

tion

later the

time, Gardner

same

from the New Forest

Albans, where

Sc.

of

allowed

Gardner

alleged

Witch

because

Witchcraft

bought

to

Wood, outside

a

down

write

rituals

was

had moved

stil occult

was

an

Dorothy of their

some

the form

in

the

on

cottage club. In 1949, Old

nudist

a

Brickets

to

he

grounds

The result

over the controversy own Book of Shadows.

to

of Gardner’s

authenticity ‘Around

lead

of

illegal

in

novel

called

museum’s

known

director.

High

him

in

as

became

soon

1952, with

problems resolved, Gardner bought the museum buildings and display cases from Williamson, replacing Williamson’s displays with his own collection of artifacts

her into edit and

Gardner

Doreen Vallente

met

his

Valiente

coven.

numerous

and

texts

Crowley's

books.

As

worship

and Gardner

Gardner

the

much

emphasis

rituals.

established

of

Indeed,

a new

work-

ing system of magical practice that evolved into what is today Gardnerian Wicca. ‘Thesuccessof Gardner’spublicationscaused the British and

media

to

splits began pursuit

relentless

to

seek him

out

for

interviews,

over develop in his coven of publicity. He insisted

his on

1957, Valiente

left Gardner's

Gardner's

that

Later

and

and

coven

in

civil

went

and Arnold

Craft, she had remained than

again began

followed

his

to

che United

started

Stares.

for

into of Gardner’

last

Lebanon

in

Gardner

ship. Gardner

his funeral

attended

left

and at

the

to

into

spend

the the

his asthma. from

aboard

in Tunis, the caprain of the

shore

his will, Gardner

In

museum

vacation,

attack

on

only by on.

his

heart

buried

vessel he had traveled Wilson

Buckland

Gardner

was

the

the Gardnerian

Buckland

home a fatal

way suffered

later

High Priestess, Monique

dueto

the

would

Perth, Scotland,

in

Craft, shortly before

the

Buckland

Moniqueinitiated

winter

expatriateliv-

country.

1963

correspond

to

introducing

that

met

Wilson.

next

years. Devastated, Gardner suffer severe attacks of asthma.

responsible

home

the

thirty

1962, Gardner

in

mar-

loyal companion

with Raymond Buckland, a British

ing

were

Gardner’s wife, Donna, never taken part in the

year she had

While

more

Crowther.

ceremony.

same

In

Arnold

private hanefasting

a

That

died.

friend

Patricia

year

bequeathed

Gardner's

more

put in

out

from

material

well, Valiente

Goddess

Valiente

helped

rituals

collected, and she weeded

Aleiscer

and

expand his existing Book of Collaborating together, they embel-

‘Shadows. lished che

onto

initiated

be

she

ways. In 1960, Gardner initiated Dawson into his coven, and she in turn,

Patricia

for

retire when

separate

‘On

1953, Gardner

initiated

had

their

and materials.

In

members

Gardner

financial

some

other

should

“too old.” In

considered

was

tradition

the “Resident Witch.”

as

In

Gardner

the High Priestess

England.

Castleton, where Williamson took

the

that

dayby

Magie’sAid. ‘The change in the witchcraft law in 1951 made it possible for Cecil Williamson to open the famous Museum of Magic and Witchcraft, formerly called the Folklore Center, at Castletown onthe Isle of Man. Gardner briefly moved to

using what he claimed were “ancient” Craft laws giving precedence to the God over the Goddess. The final revolt happened when he declared

ried

fiction,

115

(1884-1964)

in

Castletown

to

all artifacts, his personal ritual tools, notebooks, and copyrights to his books. Wilson and her husband, Scotty, continued co run the museum and, for a short time,

along

the The

and

coven.

Wilsons

sold

Believe

the

eventually closed entire

contents

che

the

to

in the United Ripley's dispersed the contents

It

Not

or

In turn, its various

being

with

sold

to

company

with museums, private collections.

some

Most

museum

Ripley's States.

among artifacts

notable

a

116

GARDNERIAN

was

handwritten

a

“Ye Boke of Ye Art ered to be a precursor This manuscript is of

Richard

Ontario

and

manuscript of Magical,”which to

Gardner’s

From

there

Gardner

consid-

using which

some

basic

is

the Book

of Shadows.

in

possession

now

the

James of Toronto, (see Wiecan Church of Canada). Many

ideas

rituals

Masonic

establish

to

and from

borrowed

were

including

Tamarra

started

covens

rituals, diverse

and

of

many sources,

the

of

writing

Aleister

Crowley. In 1953, Gardner

initiated

Doreen Valiente

his

of Gardner's

angered, by sona

non

grata

of Gardner's the

was

Wilson

estate

author

perbeneficiaries

the Crowthers.

were

of Gardner's

even

became

Other

England.

in

dismayed,

were

supporters these events;

1960

Patricia

biography

Gerald Gardiner: Witch. in

Later

burial

site

Before

this

the

1960s, be

to

into

‘Africa. She

original a park.

other Eleanor “Rae” Bone, learned she was vacationing in North British money from other Gardner’s remains reinterred

High Priestesses, of the plan while Witches

Gardner's

raised

and had

in

nearby

cemetery,

in

Tunis.

(STR)

where

he

rests

to

this

day

Gardner

also Crowther, Coven of Artemis.)

Patricia; Wicca; Order

reshape rewriting and embellishing

This

witchcraft

quated

of

resurgence gionsof in

interest

Gerald

B. Gardner

Grandfather

today the

of almost

due

claimed

his

to

he New

Forest

1949, Gardner

feel for therituals and

the

of the

Witchcraft

witchcraft, of Witchcraft Forest

in Castletown a

resurgence

called

the

efforts.

Gardner of Witches

England

in

1939

Dorothy Clutterbuck. novel, High Magic’s

a

newly opened

spearheaded

be

servant

neo-Pagan Wleca

of

region named

New

civil

intoa coven

Gardner, who later tor

all

personal

wrote

Aid, about medieval Gardner

can

Initlated

was

by a High Priestess In

in witchcraft

Englandin general, and particular. A retired British

named

in

England’s last antilaws in 1951, there began a in the pre-Christian reliof

giving a general as practiced by Coven.

that

year became direcMuseum of Magic and on

theIsle

of the Old

of

Man,

Religion.

as

a

pejorative Gardner

Both

critics.

(see also Aradia), and the tradition of

some

the

Witchcraft,

of of

Today, his

common

adopted Italian

to

of the

strega. Some

ale

traditions include the

and cakes. Gardnerian

a

her

or

lineage

is

a

Witch

who

can

lineage matrilineally (through Priestesses) back to a High

of the

who also

covens

also

by Leland’s writings gatherings (see The Ritual Year), the the Goddess and God as a pair, and

full-moon

worship

features

or

influenced

trace

repeal

Gardner's

helped by

rituals

of Witchcraft,

tradition

new

his

his Book of Shadows.

“Gardnerian”

termed

by

of

were Valiente greatly influenced by the teachings of folklorist Charles Godfrey Leland

Priestess

the

a

structure

who

and

the After

established

originally

and

GARDNERIAN

Doreen

was

the

theritual

(See

It

coven.

nickname

redeveloped happened, one of Gardner's

was

into

worked feature

Gardnerian

with a

Gardner.

Most but

High Priest,

the

particular, views the Priestess as “first among equals.”The specific details of Gardnerian mysworship,like ancient are an oath that each tery religions, protected by initiate takes upon joining a coven. Gardnerian Wicca involves a of study, lengthy course including the study of magic, oaths of secrecy, and

the

practice,

in

memorization

of

traditional

Gardnerian

Gardnerian

Wicca

features

scripts.

may hive off

Eventually, form an independent daughter a senior

coven.

three

degrees of

training, each, traditionally attained than

co

in

no

less

States, a year and a day. In the United Gardnerian Priestess must have attained the a

third ate

degree members

her own,

while

permitted

at

before

having

of her

coven

in

second

England,

the

and these

right run

a

initi-

to coven

of

privileges are

degree. (However, a

second

a =

117,

GarTeR

initiate

may

not either

system.) Today the Gardnerian

coven

based

and

tional

path.

Each

sidered

Gardnerian

is

is

coven

the

may turn for advice and counsel

Priestess

con-

High

Priestess

her

initiating required.

to

when

destiny, however, might successfully avoid both the injunction and the consequences was carried through trickery. Such cleverness into folklore through the many heroic fairy tales of youngest sons, poor farm boys, and down-and-out soldiers who prevailed and mar tied a princess through their prudent disobedi ence of magical geasa. (DKR) or

North

In

and popuAmerica, where distance make the Gardnerian community less

lation

closely networked, tion

have instituted

tion

vouching

a

mainly extremely tradi-

an

but

in

degree

tradition

follows

autonomous, the coven

running

third

the

to

anyone

Gardnerian

in the

branches

some a

that

Gardnerian

tradi-

know

and Europe, where each other or some-

who can verbally vouch fides” (STR)

“bona

for their

one

GARTER

Clothing and Ornamentation.

See

GENDER ACTIVISM IN THE NEO-PAGAN ‘MOVEMENT

of documenta-

system

Kingdom

Witches

the

given person is, indeed, This practice is rare

a

Witch.

United

of

The roots

Pagan with

of

movement

the

roots ism’s of the

(pronounced gesh; the plural is geasa) is a term from Irish mythology and refers to a magical prohibition, taboo, or obligation that an individual is required to obey on the pain of dire consequences. Although a geis may be selfimposed—forexample, a hero might refuse to

neo-

inextricablyintertwined

are

neo-Paganism lie in the foundMattachine Society by Harry Hay in

and

in

1950

on

mutawajjbin,an

Harry based

1951.

Arabic

the

word

of

name

Moorish

oneself.”

“to mask

means

Mattachine

Society's

of

Out

groundwork Faeries, loosely knit and only rudimentarily neo-Pagan organization evolved

Geis

the

of gay and lesbian liberation in North America. Gender activ-

movements

the

in

activism

birth

Spain that

GEIS

gender

the Radical

that welcomed

magic

of

the

‘Over a

a

all free gay spirits

rediscovery of the

co

core

and

spiritual

join in the the fantastical to

queer spirit.

time, the Radical based

movement

have

Faeries

evolved

loosely interconown thing, whether

on

his hair until some task is done~it is usuallylaid upon a person. In the Tain B6 Cuailnge, the hero Cuchulainn had a son with the warrior When Aoife queen Aoife, called Conlaoch.

nected

heard

Sanctuary in the

Tennessee

foothills, currently

produce RED,

magazine

that

‘cut

that

Cuchulainn

Emer, she laid

three

he

turn

might

tell his

never

him. In him

another

to

is called

this armor,

to

never

same

with

eat

geasa

married

on

her

back, refuse result

challenge

toaccepta

geis

The

name.

had

of

this

a

thar

human

he had

from his father, who killed

enemy.

way, Arianrod a

challenge, or

story, King Fergus was refuse hospitality, which an

that

so

son,

was

In Welsh

“layinga destiny”upon and

another,

under

forced

epics

someone.

this In

denied her son aname, wife. A person undera geis

doing their pired by neo-Pagan sensibility of theology. Various branches groups

Faerie

a

of queer spirit,

ments

earth

centered

movement,

ecology and

at

Christian

or

the

Short

Radical

Mountain

combines

ele-

activism, and down-to-

magic

with

primal sexuality

and celebration. traditional members ‘Among the more of the neo-Pagan movement, such as the Gardnerian and Alexandrian traditions, many

challenges were whowished

Pagan

presented

to

part of more religions like Wicca. to

gays

and lesbians

neotraditional These traditions

118

GEOMANCY

split

were

had

queers others

factions,

into

place in traditional that they had as

no

believed

the Witch's

practice

as

Wicca, while much

right

other.

any

to

Craft

particularly Earth Religion ‘News out of Magickal Childe in New York, were fraught with arguments over the place of journals

at thar

Craft

Craft

that

feeling

some

time,

homosexuals

in the Craft

the

In

Priest

early New

in

the

and

religion

older

to

Gardnerian

High Priestesses,

the endless

debates

growing gender and

tired

out

carve

‘out

the

neo-Pagan

GEOMANCY See Divination:

Geomancy.

sexuality

coequal expression of traditional Witchcraft that they simply referred to as the Wicca Tradition; many of its practitioners refer to it today as neo-Gardnerianism. Eddie Buczynski, Carol Bulzone of Enchantments a dualInc, and Lady Rhea would later found of Witchcraft and magic aspected tradition rooted in the ancient Goddess honoring the Goddess-revering culture of Crete. These were

known

a more

Minoan

Brotherhood

and

che

Minoan

this

simple act thing,” they sparked

of

“doing their

own

through-

controversies

the neo-Pagan movement Coast that drew comment from

California 2

tradition

commercial as

initially as the Church of Wicca After obtaining a charter from Life Church

in

ized and rechartered

the

as

In

1975,

ism in

theparts

on

the

Pagan moved

time

Gardnerian cer

of

gays, lesbians,

movement, on.

Michael

High Priest,

of the Covenant

became

one

of

the

but

this

Thorn, was

more

vocal

activ-

and bisexuals grew easier first

in 1987

proponents

covens

in

both the United

voice

in

informative

States

chatty death

his

and

met

in

Australia,

highly

the Georgian informal and

edited

by

through but

publication

Following

The

as

Georgian

Alexandrian

and

off-

in that itis

an

and

Many of

for

covens

Patterson.

1984, the under

newsletter

the

guidance greatly

It has been

missed.

openly gay

an

elected

of the Goddess

for

the neo-Pagan movement. Since time, countless people have come forward of traditional challenge the boundaries

queer that to

magical religion. need

Georgian

reorgaChurch

of several other neo-Pagan representatives and helped form the Covenant of the groups

continued for some time of his heirs and successors.

East

as

continued

was

with

homosexuals

a

the Universal

of the Georgian

two

Newsletter,

saw

Bakersfield.

1980.

a

‘The 1980s

of

1972, the church

primarily

in

in

by George “Pat” Patterson, radio engineer, and two women Lady Persephoneand Lady Tanith,

far away as and men England about the roles of women in the Craft, and the place, or lack thereof, of

on

established

was

in 1971

networked

out

the

The Georgian

Goddess, an international religious association of Pagan groups and solitary practitioners. By the mid-1970s, there were Georgian

Sisterhood, respectively. In

les-

(MSA)

movement.

GEORGIAN TRADITION

the

for gays,

transgender peoples. At the dawn of the twenty-first century, traditions and groups embracing new ways of looking at gender and sexuality have sprung up through-

traditional Craft, reformed the core of the Gardnerian materials, blending it with materials and lore they had received from their trainof traditional Craft to ing in several branches

called

niche

a

neo-Pagan

and

bians, bisexuals,

of

in

create

of

branches

of the Wise.

1970s, a gay Gardnerian High York and two fellow lesbian over

and

a

lished and

the

Gardnerian

rituals

to

neo-Pagan practice

are

similar

books, such

Farrar’s

The Witches’ Way,

the Shadows.

similar

is

Inltlatory system and oathbound.

in various

Janet

tradition

to as

Stewart

Eight Sabbats for as

(STR)

well

as

those

Ed Fitch's

pubFarrar

Witches and Grimoire

of

119

GIMBUTAS, MARUIA (1921-1994)

GIMBUTAS,MARUA (1921-1994) The

of Marija Gimbutas’s importance modern Pagans, Wiccans, and particu-

work

to

larly

feminist

be Goddess worshipers cannot Her research and conclusions,

overestimated. which

she

in accessible

began publishing

1975, but primarily her “Kurgan hypothesis,” have provided exciting, if controversial scholarly support for the sacred history that the beliefs of many

feminist

and

Goddess

Gimbutas at

heart

last ‘At

area

was

in 1921

Lithuanian—and

young Lithuania's

Throughout archaeological career, she A lifetime

was

the

accept Christianity. became fascinated by

traditions.

est.

and remained

to

age, she still-remembered

of cultural

pre-Christian distinguished

her never and

lost

embraced

that

folklore

inter-

studies,

the

ual for

most

an

research

interdisciplinary

called

develop

work formulate

method that

archaeologist led her to the Kurgan hypothesis, so named from the grave mounds, or kurgans, ‘of nomadic in the south peoples who lived Russian in This steppes prehistoric times. hypothesis, which Gimbutas originally presented in 1956, argues that repeated invasions of southeastern Europe by patriarchal warrior nomads eventually destroyed “Old Europe,” 2 peaceful, egalitarian, and Goddess-worshiping farming culture. In amassing evidence for the drew not hypothesis, Gimbutas only on her archaeological expertise but also on her extensive knowledge of folklore, myth,religion, and

symbol. In the last years her

of

her

life, she presented

meticulously organized

discussed conclusions of Old Europe in two illustrated

books.

and

thoroughly

the Goddess culture beautiful and copiously

on

Though

her

hypotheses have,

Goddess

femihave Her

(JHS)

is the

those

main

focus

Goddess

is that she her

as

creatures

such, devotees of

the

often

address

ancient

does

she

in which As

Gaia, the

as

goddess. “The

Starhawk rule

not

world.” Hence, unlike

says: world: Shei

the

the

fol-

embedded.

her

Greek earth

Witch

Feminist

her

nature

deeply

are

common

Mother—that

and the

on

Sheis

movement

among

is the Earth

live

we

the

to

worship, other-

of the Goddess

understanding is the earth

rit-

of

her:

revere

wise called the women’s spirituality or Goddess spirituality. The most lowers

Great

or

whobelong

also

deity of feminist

the

Goddess

neo-Pagans, especially feminist Dlanles. Large numbers of Pagans

and

Goddess

an

as

in 1994.

the Great

as

neo-Pagans and deep ecology movement

she

“archaeomythology.”

Her

She died

or

name

to

also

Mother,

made

scholar

inestimable.

Known

wwe

theideal

scholarly

‘THE GODDESS

and archaeological research and excavation, in myth, symbol, and religion deep interest Gimbutas

much

outright dismissal, worshipers and Witches the theory and its creator.

both

legacy is

in

and often

Goddess

Wiccans

Lithuania

of Europe

a

Pagans, Witches,

worshipers.

born

nist

resulted

form

in

underpins

least,

say the controversy to

deity

the

of traditional

Judaism, Christianity, and Islam, the Goddess is immanent, “present within”; that is, she in

the world

and

in all the

and

creatures

is

things

of the world; she is vividly and energetically and human nature, For present in both nature most of her worshipers, then, the Goddess is not

distant,

a

but close

spirit,

embodied has

dominating,

in everyone

and

and

figure/ eminently visible, everything that is,

been, and will be.

According she

Goddess, the

hand

at

invisible

those

to is

the

who

oldest,

and

revere at

one

the time

widely worshiped, of gods. She was the central, ifnor sole, deity all through ancient area Europe and the Mediterranean during most

the late

Stone

Age

and

Age, the period of early time, from about 35,000 nice,

the

Goddess

was

well

into

the Neolithic

farming. During a.c.s.

to

supreme,

this

around 4000 and people

120

THE GoDEss

lived

in

harmony

By around

with

6500

and

nature

each

“Goddess

sce,

other.

cultures”

had

developed all over Eastern and Souther Europe. Archaeologist Marija Glmbutas named these cultures Old Europe. She described Old Europe as “matrifocal,sedentary, peaceful, art..”—a loving, earth- and sea-bound truly idyllic period. In Old Europe, as in the Stone Age .

cultures

before

it,

the Goddess

and

gave, rook,

life.

renewed

shattered

when, around

time of

peace

was

a.ce.,

waves

of warrior-nomads

from

the north.

Gimbutas’s

The

invad-

began

words, “patrifocal,mobile, warlike, indifferent

warlike

religion

outsiders

in

dealt

number

with

a

In

of

nonarable

the-way,

some

Goddess

places by vio-

her shrines, her

they to

like

hilly and long survival

areas,

lands, whence

mountainous

to

the of the

and her adherents. In others, priestesses, forced the Goddess and her people to retreat

the

of “fairworshipers gave rise to stories ies,’ “little people,”and “the old ones.” In still other places, the conquerors assimilated the Goddess into their own religion, often by forcible “marriage” of the local manifestation of of her

the Goddess

to

pantheonof

the chief

god of

the

the invaders; often

patriarchal

the leader

of

the conquerors took her high priestess as his subordinate wife. As a result of such assimilation, the warrior-nomads usually effected

changesin their own religion. Thus, the resulting patriarchal religions of ancient Europe and the Mediterranean often retain recognizable remnants

the great of ancient

and Hera. ers

trace

hertraits

nurturing

mother

and

it

receives

and

of the

Goddess,

goddesses of

the

as,

for

instance,

Olympian pantheon

Greece, such as Demeter, In this way, contemporary the

back

Goddess’s to

in

ancestry

and

prehistoric periods.

Athena,

worshipmany

of

describes who

back

animal

life,

thing

that is.

death. She

at

well

as

rocks

as

In addition,

Thealogian

life”

is

female;

stones—everyis

body, matter, unpolluted, without describes

Carol Christ

her image;

are

all

is both womb

and

she

and

sacred, clean,

nature

forth

brings

overwhelming cycle of birth, She is also plant and regeneration.

death, and

that is

foremost, her, “the dark,

the

tomb,

the earth,

her thus:

the body, and

and the darkness

as

well

the light are metaphors of her power.” Above all, the earth is the Goddess’s body.As such, the as

earth earth

and area,

the

ways. they completely destroyed the ently attacking and wiping out

out-of

in

were,

conquerors

Starhawk

as

is, first and

Goddess

the

the “Goddess 4000

ideologically sky oriented, and art.” Depending on the situation Goddess

earth,

sin.

However, thisprehistoric, Goddess-centered

ing

Today

is sacred, and so humans should treat the and all her inhabitants reverentially. The Goddess is also sky, air, the “Queen

of Heaven,” who rules, “things felt but not seen:

Starhawk’s

in

words,

knowledge, mind, and intuition.” She is, therefore, inspiration, thesource of creativity and all creations of the human mind and imagination. Some devotees understand the Goddess as being and ruling not just the earth, but also the universe. Many today, as often in the past, worship the Goddess as also manifest in the heavens, including the the planets, especially Venus; the sun; stars; above

and,

all, the

Luna, the

...

moon.

moon,

manifestations trols the tides of the

of the

one

is

impor-

most

of the Goddess. sea. She oversees

She conthe lakes, earth’s blood. In

tant

rivers, and springs that carry As Moon addition, she rules human emotions. Goddess, she is threefold, the Triple Goddess, aspects correspond to three the female life cycle.As waning moon,

and

her

Crone,

the

the Dead; ‘Woman,

and

as

Wise as

the

thefull

Demeter

and

moon,

Another

of the Goddess is best-known

she

moon,

Mother, the Birther

the waxing

the Maiden.

She

Woman,

as

stages in she is the

Who is

and

Lays Out the Mature Nurturer;

she is the Adolescent,

significant

manifestation

Mother

and

Daughter,

the

Greek

example being Persephone.

the

deities

121.

GOLDENBERG, NAOMI (1947-) draw

Worshipers the Goddess porary their

from

and

images

both

and

ancient

and from

dreams, and

Thus,

experiences, the Goddess answers

shows

many

faces. Some

examples are:

of All

Isis, Hathor, Living,

to

Star

of

the

Lady,

One, Inanna, Queen of Heaven,

scholars

of

Mother

manifestations

and

are

Mother

Crone;

the

and

nature's

especially women.

out,

she

She

cycle, and

affirms

the

the

female

The

given

many

ing

truly

her

no

devo-

accessible

attests

will in female

to

of female-to-female

today has approach-

reemergence a

life

its

demonstrates

of female

She

strength

women

body,

She

exercise

Goddess’s

bonds.

be

Christ points evidence of female

all its functions.

and

can

new

of

way

revitalized

divinity,

flagging religious feeling of

the

others, and

many

Alivel”

Is

was

research

female

female power, and shevalidates

(JHS)

GOLDENBERG,NAOMI (1947-)

Goldenberg datesher Witchcraft

temporary

‘Starhawk in 1974, one

of

‘San Francisco.

Soon

Carol Christ

first classes after

that,

at on

1977, Goldenberg participated in which

Z

with

attended

her home

of

dissertation

at

on

the End

Witchcraft:

of

the

first

Goddess

The Goddess essays

to

link

with

movement

has

in

conference

Goddess movement on both and undergraduate levels. Her

always

understanding

focused

on

a

psychoana-

religious and mythological symbols and images. In her book Resurrecting the Body: Religion, Feminism and Pachoanalysis (Crossroads, 1993), Goldenberg lytic

movement

tions

December21, a

one

graduate

addresses

“Throughthe Looking Glass” Budapest spoke. These two famous

in Boston titled at

incon-

her first meeting

to

She and

Starhawk’s

interest

attention

at

Goddess

Naomi

were

the University of Ottawa in Canada in 1977, where she could participate in a graduate In Ottawa, she taught about the program. tion

The

all.

the

Craft

analysis of patriarchal religious traditions. In January 1978, Goldenberg taught a course called “Witchcraft, Magic and Occult Phenomena” through the Department of Religion of Central Michigan University where she was assistant employed as a temporary professor. Students flocked to sign up, and the department's problem with low student enrollment was solved. There was talk of removing the word temporary from Goldenberg’s title, and the course became a staple offering of the department. Nevertheless, Goldenberg left Central Michigan University and accepted a posi-

the

them

and

contemporary

tual

beauty,

deserved

that book, “Feminist

contemporary

female

of the

Changingof of Traditional Religions(Beacon Press, 1979). Chapter 7 of

the feminist movement with a spitidimension that ic had previously lacked.

strength, and

that

the Gods: Feminism

provided

signifies

the revival

rebirth

feminist

come

cycle of change.

undoubted

of the approves ricual and otherwise.

a

can

As Carol

and

heritage

there

clearly empowers

tees,

offers

death

eternal

‘The Goddess

power.

She She

that the

religious studies. After completing her Yale in 1976, she began work

the

can be at inspire creation. bountiful life giver and ruthless

time destroyer, for without is

Her

Warrior-

Daughter,

and

same

life. She

Ishtar.

Maiden, Mother,

Divine Sisters.

and

Protectress; as the Muse

diverse

as

Golden

impressed Goldenberg

convinced

and

and

the

and

Goddess

trends

Sea, Danu,

Aphrodite,

Demeter,

Of the

West

became

cultural

Cerridwen, Sovereignty, Eve, Astarte, Asherah, Lion

of the

visions.

names

many

Witches

‘greatly.She

contem-

Goddess-worshipingsocieties own

of

symbols

of

the

the

of

between

connection

and

theory

in

Kleinian

the Goddess

object relapsychoanalysis. Chapter 12

book, “The

Return

and

of the

Goddess:

on the Shift from Psychoanalytic Reflections Theology to Thealogy,”is focused on this theme. Goldenberg is credited with the coinof the term thealogy toindicate the study of

122

GOTHIC NEO-PAGANS (GOTHS)

female-based in

the

religions or of

role of

became

women

religion. In

to

her

work

in

the

already mentioned, Goldenberg topic of thealogy and the difficulties for traditional

academia

“Memories

in

books

the

treats

ic

causes

1996 article

a

titled

and the King’s Marija Gimbutas Archaeologist”in the Journal of Feminist Studies in Religion. (NG)

of

In the wake as

of

(GOTHS)

such

the Columbine

outbursts School

High

of

shoot-

ings in Colorado during the late 1990s, the media inaccurately identified the gothicsubculture as a contributing factor in the tragedy. The fact that neither

Eric Harris

Dylan

nor

Klebold

goths—nor fied as goth by goths—wasrelevant. Goths were and scary, liseasy to vilify for looking strange music, and wearing tening to non-mainstream magical symbols. Churches went on anti-goth claimed

to

be

they ever

were

crusades, accusing members

of

the

identi-

countercul-

Satanic and occult practices. They were Satanism, bur they were right wrong about the about the magic. A disproportionately high number of goths are serious practitioners of cure

the

of

magical

selfidentify as The gothic haas its

of those, a large Pagans and Witches.

arts,

and

counterculture

as

it

in 1970s

majority

exists

today known

punk. Originally punks” (for their black clothing) or “gothicpunks,”it wasn’t until the mid-1980s that gothics split entirely from punk and disavowed some of their early roots. Gothic punks dressed from in differently punks general, color and medieval and eschewing adopting nineteenth-century styles in clothing. While was fast, hard, and often angry punk music and political, goth music was slow and favored operatic voices singing about death, despair, as

and

roots

“black

old

released

magic. When “Bela

the

Lugosi’s Dead”

band

Bauhaus

in

1978, goth

from

icirrelevant.

Gothics

senseless

distinct

split widened as punk personified rebellion realities against the harsh economic of the early 1980s, while goths turned away from activism and toward in a counter living aesthetic. Punks rejected religion, mysticism, and faith in almost every form; goths used reli gious symbols constantly as part of everyday dress. Punk always reacted against the mainwhile goths began to ignore it and constream, sider

GOTHIC NEO-PAGANS

recognizable style

The

punk.

addition

violence

a

have

part of their

magical symbols as ‘generaldecoration. rosaries

In the

standard

were

used

always

sported

pentagrams 1990s, the pentagram of religious affiliation

religious

and

dress,

and

art,

1980s,

and

crosses

accessories, but and ankhs. By the was

seen asa

and

was

many mid-

declaration worn

only by

neo-Pagans and Witches. A clear

found in

in

association

goth and Paganism by Andrew Eldritch

Formed

music.

1980, Sisters

of

of

Mercy

was

one

of the

earliest

definitive

goth bands. From 1980 through 1984, their songs topped the British indie charts. In 1985, Wayne Hussey joined the group, which released the classic album First, Last and Always. After a vicious split following the album’s release, Hussey

went

on

to

form The Mission

of songs like “Paradise” on the Carved in Sand album are unmistakably about Pagan rituals. Another popular early band, UK. The

Fields

lyrics

of the

Nephilim, used Sumerian mythology. The leader, Carl McCoy, spoke openly of his involvement in Sumerian magic in interviews. The name of the band Current 93 speaks to their magical identity (see Thelema). The most openly Wiccan band is Inkubus/ Sukkubus. Out of the United Kingdom, Inkubus/Sukkubus be the vehicle

was

in which

Pagan experience like “Belladonna

could

1989 “to the celebration of the formed be

& Aconite”

in

conveyed.”Songs

and “Pagan Born” and modern perspectives. give both historical Their recording of the Witches’ Chant with its

=

123

Greatrime

driving, danceable melody is a transcendent ritual experience accessible to neo-Pagans, Wiccans, and rock enthusiasts

ditional

While lation

of

culture

reasonable

celebrates

decoration,

in

theories.

the past in music, and in

high

have

First, gothic

styles of dress and spirituality. While inequalities of what is graceful,

nor

celebrate

which

find

it easier

in neo-Pagan

link

the

romantic

modern

and

for

respect

with

nature

for

those

And those who group. with their club clothes

a

respected.

essentially neo-romantics,

and those whoare new to found a group will often

makes

grams

are

represented.

are

Solo

an

area

gather

major

rejecting the cruelties and tory, goths wish to preserve beautiful, and elegant in a world where there islitte refinement. The gothic counterculture is nor rationalist, and so mystical experience is Goths

magic

holidays together. Since the Graft is respected in the gothic counterculture, people are not shy about their affiliation, to

there

ceremonial

practitioners and

corre-

be proven,

Pagans can

tra-

alike.

for the very

cause

and

goths

several

are

clear

no

Western

and committed.

serious

who

wish

to

their penta-

wear

identified

are

as

(SL)

GREAT RITE The Great

refers

Rite

to

ritual

but

sex,

rituals it is most often carried out symbolically. Like many other elements of contemporary the Great Rite practice,

bequeathed

neo-Paganism by

was

ral world.

degree (see Degrees), at which time one learns the magical and ritual uses of sex. Ritual and/ or of sex formed a core symbolic reenactment of Gardner's magical system: Every Sabbat rite contains the phrase, “The Great Rite if possible, either in token or truly.” As early as the 1890s, folklorist Charles Leland documented similar techniques in his

awareness

of

In Gothic: Four Hundred Evil and Ruin, Richard

that

the Gothic

the

Years

Davenport-Hines

movement

of Reason.

that

At

the rational

the

dreams

of the

time,

there

that

Since

who have ety to

as

represented

the

argues

created

was

Age society venerated dark

ofExces, Horror,

he

time,

during

contends,

and tried

subconscious

have

behind.

always been

the subconscious

both

mainstream

rational, represent the Gothics function as

those of soci-

and

venerates

Rite

cultural

tries

frightening. Much

fit the conscious, rational

mode of

does

their

Paganism, goths are of occultists. Many clreles

that welcome

While

most

Witches,

of

practices

identify traditions

as

as

members

are

both as

varied

goths

of

and

neo-Pagans

from

the

any

or

group

covens

or

in

Gardnerian

Cup

Bearer

to

the Great

into

the third

all

naked,

men

and

sit

down

women,

to

and

over,

they

shall

love

in che

in her

praise.

in According to Doreen Vallente's account ‘TheRebirth of Witcheraft,the tradition Gardner tiated of representing intercourse during a ritual by dipping the athame (the ritual dagget) into a cup of wine seems to have been derived “from the Sixth Degree Ritual of the OTO,

path

initiation

will dance and make music

nongoths.

Faery

system,

dance, sing, make and darkness, with all che lightsextinguished; for ic isthe Spirit ‘of Diana who extinguishes them, and so they

not

and

with

then

music,

mainstream

Witchcraft

supper

the feast

thoughtis central to the gothic worldview. In this, gothics are the keepers of social history, culpreserving what is needful to mainstream ture but is threatening to many individuals. In

is associated

the

subcon-

that

the Gardnerian

‘And thus shall itbe done: ll shall

scious, celebrating the magical, the dark, the occult, and the

In

Aredia:

mind.

conscious a

leave

to

Gardner.

to

Gerald

ecological responsibil ity. Paganism is a perfect expression for this sense of responsibility forpreserving the natua

a

male

which

a

represents officer called

female ‘the

officer

called

the

Lady Babylon’and

the Grand

Commander

a

124

GREEN, MARIAN (1949-

)

the Templars’ god Baphomet. The represents wine is consecrated by having the point of a sacred

lance

dipped

Valiente

relates did

frequently

could

couples of the

use

and

literal

British

sexual

occultist

has

been

magical partner within the group to work with privately. As far as intercourse durasserted, “In the old ing public rituals, Gardner days the High Priest and High Priestess actually celebrated the hieros gamos (Sacred Marriage) on

and

folk magic

the great ritual occasions.” Most current books on the actual practices within covens provide a fair amount of theorizing and practical advice

magic

to

in

find

and that

private,

they were

a

about

use

sex

general.

in

and abuse

Wiccans

of

the

Rite, and of

Great

the Great

Rite in

ways: “truly”or “in token.” “Truly”means the Priestess and her partner in may engage physical sex after invoking the spirits of the ‘wo

Goddess

whoeither

When

ers. ic

normal

is

the clrele

are

the Great for

and

the

Rite

the

coven

after

room

this

done

is

couple have the opportunity sacred lovemaking-or not to do

engage in if they so

to so

other coven members return; what passed between the Priestess and her partner

the

Later,

private.

More

commonly,

the

Great

Rite

is

per formed “in token.” In this case, the Priestess holds the chalice filled with drink, and she holds

the the

spirit

blade,

invoking

represent

the

God.

chalice

The

of the Goddess. Her partner symbol of the phallus, while

spirit of the God. Next the Priest of the athame into the chalice to

the the dips tip

of the Goddess

union is

then

drink from. everyone to tain anything from wine the

vessel

tents, contents.

as

is it

more

passed

around

The chalice to

milk

important than

and

or

can

the

ceremonial

early 1960s,

Conference 1968

and

their of

aspects

and

has

in London

bring together

to

She

readers. books

dozen

a

of

has

writ-

ceremonial

on

Witchcraft

well

as

as

and

Dawn.

Green mother was

born

was

in London in

but grew up from a large

only child, was

soldier

and engineer

1944

as

the country.

in

family, and a

with

an

Her

her father

great

passion

for

the

know

to

Green

instilled

in

its to

British She

society attendees. that

she

met

the

first-ever

by many the

Pentagram

large of

the

earn

“of

others

parties

a

with of the

many from ceremonial

Witches, and became

to

attended

at

met

house she

vora-

of her At the age of

school to

to

books

most

business.

Pagan community,

attended

its

publishing

magicians

end of the ring.

anyone answered had a strong passion for her by her parents, who were

twenty-nine, she retumed university degree, where a like mind.” Through others at the university,

for

con-

the other

on

was

readers; she has worked

cious

1964—the

for

who

telephone before

the con-

juice,

gives metaphoric meaning (STR)

since

field

Green

editing Quest magazine since 1970. She is currently a council member of the and editor of its Pagan Federation magazine,

founding

life in the

remains

invokes

and

natural

the invocations.

‘The

choose.

the

since

than

more

in

Marian

photography (a passion Green inherited). Both Green's were married or are lovparents highly psychic, and she claims that she grew up alwaysbeing aware is performed “truly,” of being psychic. To her, it was normal and members to leave

and the God. Most often

by couples

ten

and author

the Esoteric

March every ‘occult writers

of

one

working

organized

Pagan

celebrate

Neo-Paganism; Tools of

GREEN, MARIAN (1949- )

encouraged

ritual

and

i.”

into

that

make

(See also Ritual, Sex, the Arts.)

formal

notables

networked.

dinner

in

gathering in the occult

time, with

approximately fifty of Unfortunately, nothing came

dinner for some years, so in 1968 Green decided to try another large function, and the Esoteric Conference was bom.

a =

125

GREENMAN

Green

and

resides

currently

describes

herself

as

Green

which

one,

avoids

and

describes

she

rural

England “ordinarymiddle-

an

aged English lady.”She describe her spirituality, “Witch.”

in

as

personal and meaningful.

path Pagan being “absolutely make

You

and Goddesses, and help.”To Green, Paganism is a ness, silence and solitude, as well scares

The

you.

scare

if

you;

Gods

and

they can

a

offerings

they give you “path of stllas a place that

should Goddesses the planets, then

move

that on a windscreen.” youlike comes from a noninitiatory Pagan

they can

splat

Green

background, and believes that magic it originate from inside a person—that something one can acquire with a ritual ‘She describes

baking;

as

magic need

one

cake.

As

of

rather

ingredients than buying

in the

end, the

a

our

proper

Invisible

include

Books,

being “much

not

be

have

and

to

proof of it

is

in

same

bake

to

more

ourselves

Wester

on

‘as

a

she

also

author,

founded).

whose

books

The Elements of Natwnal Magic (Element 1989); A Witch Alone (Thorsons, 1991);

Gothic

spirit

Pan

is

who appears

decorative

cathedrals

element

a

name in

for

the

folk ritual

foliate as

carnival

similarities

preliterate depicted in cave objects such as the to

to

as

inspiration for the

Green

early twentieth century the god along with the goddess Diana, as the new Paganism and its recur

the of

symbol nature.

The Green Man, shown as a face made up of leaves or even disgorging foliage, was a frequent decorative

element when

Reformation, for and an

In

icon

of

and

a

Man

demonic

folk

English

was

Adam

and

an

as

icon for

forces. Green

Men

parade at the Jack figure who

May Dayportrays large, shaggy, foliate, treelike of

in the

At

condemned

on

sort

the

tradition, the Jack of the

associated

plays the same hobby horse

until

degree of theolfigure developed.

the

pre-Fall

or

churches

in

certain

against

Hastings Castle as

a

time, the Green

fertility fool

as

does the

celebration (see ‘The Ritual Year: Beltane). He also has an aspect, at least by implication, of the grain god whois sacrificed in English folklore at harvest-time

Padstow

the person of John Barleycorn. In modern Witchraft, the Green Man is, along with the Horned

Man

and

artistic

used

was

Green

the

including through

magic,

(2) take part follies, and

nature,

rites

‘Man, andin

both

GREEN MAN

‘god

an

both

of Festivals (Element Books, 1991); A Path Through the Labyrinth(Thoth, 1994); and EverydayMagic (Thorsons, 1995). (STR)

or

have been

up with

teaches

of

initiatory drawings, pictographs, and Gundestrup cauldron. cis possible that the Green Man has some relationship to the Dionysian revelry and mysteries that were popular in the Roman Empire until about the fifth century. Certainly the figure of Bacchus or Pan draped in vines might

coming

seminars

established

Green

or

mix, but

A Calendar

The

shamanic

cake

and

College (which an

rituals

unredeemed writes

world

(3) have iconographic

ogy this

pre-mixed

a

se.

seasonal

in

a

not

per

make it

prepare

is

the

initiate

an

must

cake.”

mysteries and is

as

might

we

pagans

Currently, Green ‘one-dayand extended

She

to

the title

as

the Gods

to

labels

eschews

her

defines

all

the “uncivilized”

the

used

God, 2

major image of the Goddess.

consort

to

represent

(DKR)

well

Romanesque and throughout Europe. The in

origin of the Green Man can only be speculative, although he shares some qualities with the ‘StagMan/deity and the Wild Man of European tradition. All of these figures (1) are native to

GRIMOIRE This

an a

traditionally used to refer alchemist’s record of experimentations magician’s bookof spells. Ie retains both

these

term

senses

‘Whereas rituals

is

in

contemporary are

kept

in

a

to or

of

Pagan usage. Book of

Shadows,

— ”

126

GROUND

grimoireis polished. It

used

is

has

one

both

usually

a

those

AND CENTER

less

record

to

ritual

cast;

and

ornare

less

spells, including learned.

fragments

other people and marked for later use; recipes for anointing olls and incenses; correspondence tables; and any other magical odds ends

that

mightfind

one

useful.

While

her

the basic instruction

stood

to

ritual,

magical,

the

precede

of

used

calm

by many neo-Pagans fear, anxiety, or agitation. Many people prefer to perform this exercise in bare feet and, ideally, standing on bare earth or on grass. Grounding and centering can, however, be done regardless a

technique

any

It is also

divinatoryactivities.

or

of where

one is

to

how

or

When grounding, breath

from

dressed.

one is

takes

one

the

slowly, being held

diaphragm, visualizing any bythe body or the

downward

with

then

while

and

the

into

the breath, where

ground,

slow, deep

a

releases

negative mind as

‘ground,through the

it

energy

flowing

through harmlessly dis-

itis

the feet, and

lighting

one

the

each of

body's chakra points (energy points that up the center of the body)in turn. This will

run

the

center

flow of power

continues

with

and feels power

a

this

earth.

aworking.

the

until

Then

one

is

One

body. one

pattern two-way connection

strong

of the

within

calm

is

with the

ready to begin

(SLR)

GROVE A grove of

is

one

neo-Pagans

selves Witches. members

of the

name

who

Theterm various

used for

choose

not

to

is used Druid

a

most

local group call

them-

often

groups. It

is

or

of.

their

as

G'ZELL,MORNING GLORY (RAVENHEART) (1948-) ‘A

and

poet, writer, G’Zell has spent

known

scholar, Morning Glory than

more

thirty

she

and for

by also

Theron,

Potnia

as

began

a

she

her

Great

With

Oberon, she coedited

and

eral

married 1973

and

Oberon,

1975.

Her

she founded

Research

Association,

unicorns

and

mythical

creatures

also

worked wildlife rescue nion

with

writing

career,

Mother.

A search

of All

Green

published in a number feminist journals, and she published fantasy stories. With

1968,

in

Worlds, in

in 1974, the same year its founder Oberon G’Zell.

she

been

Goddess Lady of the

ordained

was

that

between

shamanic

the

the Church

to

a

quest

part-time writing

lecturing training led

is

of

vision

about the

which

and

“Our

or

initial

an

years studythe Goddess

of

and

Beasts.” After

the feet,

persed. With the next indrawing of breath, visualizes drawing positive energy up from

“Grove

ing myths legends throughout human cultures, Priestess serving the aspect

that is under-

commencement

court

a

GROUND AND CENTER is

outer

(STR)

name.

the

This

an

choose

covens

formal

(SLR)

grimoire.

own

circle some

Book of group might work from a common Shadows, it is likely that each member has his or

for

used

training associated with a coven, especially ifit has organizational independence. Finally,

some

from

and

sometimes

the

such with

as

Critter

team,

as

sheis

magical sev-

Ecosophical has bred living origins of other She has

mermaids.

Care, part trained

California

a

of her in

commu-

interspecies facilitator

communication, Joanna Macy and John Seed’s Council a

also

has written

Experienced

nature.

has

poetry of other

the

which

researched

Egg magazine

of

in

All

Beings process. Sheis

outspoken advocate of open one with relationships, having maintained Oberon throughout their relationship, and her article “A Bouquet of Lovers,”published in Green

also

an

Eggin May

1990,

coined thenow-common

polyamory. Morning Glory and Oberon currently live in the polyamorous Ravenheart family in Sonoma (IC) County, California. term

G'ZELL, OBERON

G’Zellis

G'ZELL,OBERON (OTTER,TIM ZELL) (RAVENHEART) (1942- ) Born

known

Timothy as

(CAW), the

founder

a

the

first

United

recognized Pagan

States.

Christie

students

at

Westminster

‘Missouri.

G’Zell

to

1996, which

Pagan

also

1968to

cofounded

He

Lance

from

1962

in

church CAW

while

both

in

with were

College in Fulton, published Green Egg magand again from

1975

played a key role his

Through

movement.

best

is

of the Church of All Worlds

Richard

azine

G’Zell

Oberon

Zell,

in the

1988

he

one

of

ecumenical Council

community, of Themis

was

involved

and

the Universal

in

G’Zell cofounded

ecumenical

the Council Federation

alliance,

of Earth of

the and

Religions Pagans.

also known

heavily. G’Zell has also published anumber of articles on history, Gaian thealogy, shamanism, mythology, magic, archaeology, cosmology, and dinosaurs, and holds academic degrees in sociology, anthropology, clinical psychology, and theology. and

lectured

With

magazine,

127

for his thealogy of deep ecology, an explicitly pantheistic system that he developed in 1970, independently of James Lovelock’s version, and on which he has written

nascent

first people to use the term neothe ‘Paganto describe what he called “the emerging nature religions of the 1960s.” A long-term to create proponent of initiatives alarger Pagan was

(OTTER,TIM ZELL)(RAVENHEART)(1942-)

he also

his soul cofounded

Association, which and has researched cal

creatures

such

mate,

Morning Glory G’Zoll,

the

Ecosophical Research has bred living unicorns the origins of other mythias

mermaids.

Morning Glory G’Zell currently polyamorous Ravenheart family (IC) County, California.

Oberon and live in the in Sonoma

a

HANDFASTING/HANDPARTING These and are, effectively, the marriage divorce rites among neo-Pagans. In some juris. dictions, the performance of a handfasting by a recognized member of the Pagan clergy will constitute a legal marriage, but in many jurisdictions this is not the case, and civil or

universe. Assuch, itcan be performed by the couple itself without any witnesses, much

church

from

be held before

weddingmay handfasting.

do

Because

handfastings legally binding, they can and celebrate ted

kinds

more

after the

or

have

not

be

to

recognize, affirm, of

intimate,

handfasted,

as

can

a

or

same-sex

mixed-sex

a

triad.

done as Handfastings are sometimes “trial marriages,”with a term of a year and a day,freely renegotiable at the end of that time. Some handfastings are also done with the intention that they are to last beyond a single incarnation; most people will advise reflecting into one of these, very carefully before entering because are believed to be they particularly hard any ated

dissolve.

to

che

time

summer

solstice,

flowers

are

cut.

time

This to

is

between

when

associ-

and

the

waxing, the are

not

vows

to

so ‘community,

to

yet

auspicious

their

while tied

tied until

name

they have the

required to

as

later also

have been said, and leav-

vows

for the first time after

whowill

handfastingcomes tying che couple's hands

of

custom

together once ing them so

by those The

it.

support

the

though,

common,

be made before the participants? that the relationshipcan be wit-

nessed and celebrated have

more

vows.

jump

the

sexual

relations

Often, the couple broom

or

besom

well.

‘A

handpartingis the rite to undo a handfasting. It should ideally be done very early on in the separation, before bad feelings have a time to build and the participants become hostile. It may be symbolized in a number of ways, chalice used at including the breaking of the the handfasting, the undoing of a lover’s knot, or the cutting of the cord that had been used to bind the participant’shands at the earlier ceremony. Regardless of the specific symbolused,

the

intent

of the

rice

is

to

break

magical and spiritual bond that links ticipants together, so that each is free his orher own (SLR) path alone. (See also

The Ritual Year:

the

the parto walk

Beltane; The Ritual Year:

Midsummer/Litha; Community in Neo-Paganism.)

a

recitation

of commitment

wimessed

by

128

crops be an

at

committed arrangement. element of a handfasting is the

on

‘The essential

Beltane

thelight is

blooming, and the viewed by many to

embark

often

done

is

elopement. It

an

for the

ism be

Alchough a handfasting can time of year, they are most with

like

will also be

commit-

relationships than traditional marriages For example, a same-sex couple can be

can.

forcesofthe

vows

within

the God and Goddess

and

a

HANDMAIDEN ‘Sometimes

clele, all the

the

handmaiden

referred is

simplyas the Maiden, associated primarily with to

a

129

HARRIS, ADRIAN

neo-Pagan Witchcraft

groups.

is the High Priestess's

second

ritual

Often,

purposes.

The handmaiden in

she is

Hewas

command

training

in

for be

to

a

High Priestess in herown right once she and her partner are prepared to hve off. This role is usually given toa woman; whenthe duties are given toa is man, the equivalentticle usually “page.” Theduties the

preparing around

the

High

Priest

‘candleif

altar

wich

such

require her, In

ponents.

quarters

moving Priestess and

of Shadows

and

a

be read; cleaning and tools after the ritual; and to

Priestess

High shoppingfor

might

ricual the

once

is

before

(SLR)

with

archical

‘Adrian

Harris

founded

the

1990 with

theaim

ronmental

Network

together

Paganism and

talism.

Born

in

always had

a

March

in

interest

strong

the environment.

ing began

practical

London

in

in

Dragon Ent of

drawing

environmen-

1959,

Harris

spirituality

and

in

philosophy and

literature

degree.Seeking a

more

with

and

coven

the

During

1990s, Harris

UK. anti-roads

movement,

Wood,

road

the

the

M11

Down

Twyford

Dragon

Network

newsletter,

environmental

issues

ples, and

several

wrote

with images as ‘experiment spiritual vision

continues

to

way of

expressing a

philosophy and

ecology led

a

cranow

nonhierHekate

in

in the

active

Oxleas

at

London,

and

He edited

the

which

discussed

and

princi-

eco-magic articles for U.K.

including

magazines,

was

campaign.

the

Pagan

“Sacred

Earth”

for Pagan Dawn Magazine, the newsof the Pagan Federation in the United

letter

Kingdom. Dragon

has

and

attracted

through

considerable

his

media

Harris

interviews

helps encourage a more positive public understanding of Paganism.He has also been active in interfaith work, working mainly with Christians, notably the Creation Spirituality movement founded Father Matthew Fox of by the United He

States.

currently

coordinates

Network

and edits the

Harris's

academic

the

Dragon DragonEco-MagicJournal.

work

ference in 1994 and “Goddess Consciousness:

He

eclectic

protests

to

(1994)in photographic studies.

He

notably

Ecology,”presented

a

slant.

closely with

intuitive

way to express his ideas, Harris started work with photography, and later completed bachelor’s degree (1991) and a master's degree

and Gardnerian an

works

Progressive

into

and the fair folk.

His environmental

campaignthe early 1980s while he studied fora

1991

environmental

au

Witchcraft

practices

attention,

HARRIS, ADRIAN

in

of Alexandrian

a mix

ditions

series

com-

circle

thecircle

purifies

called.

are

High

traditions,

some

ritual;

the

as

the handmaiden

cast,

the

include:

can

a

Book

tasks

small

of

the

che

liturgy is the altar

away

other

before

with

elrele

the

putting any

of the handmaiden

Wicca,

Initiated

includes

“Sacred

the

Paganism Today con(published in Paganism Today) at

Sex, Ecology and the Sacred,”presented 1995

Lancaster

of

Dimensions

University conference,

at

the

Nature

Dreaming the Dark, Harris called a meeting to establish a Pagan environmental group~and the Dragon Environmental

Religion Today. His personal magic is focused on our relationship to the sacred. He draws on an understanding that is grounded in the body and can of the bring a mystical awareness unity of all distrustful of traditional things. He remains Western which he views as analytical magic, and ego centered. Harris currently works as a Web designer specializing in work for the nongovernmental organization and nonprofit

Network

community.

His

him

Paganism,

to

working Earth.

in

interest

at

the London office

Paganism

was

philosophical ideas spiritual dimension Inspired by Starhawk's

was

which

born.

a

while

of Friends

of the

clear expression of the

he had to

he discovered

pursued,

and

added

his environmentalism.

130

HARROW, JUDITH

Harris’

of

(1945- ) “The Wisdom

entitled,

PhD. thesis

the

Body: Embodied Knowing Paganism”,was completed in July 2008.

(the journal

Eco-

Ethical

(AH)

Gnosis, and

in

and

Songs of the

of the

for

Association

Spiritual, Religious Values in Counseling), such small Pagan publications as DaysbiftForeman, Harvest, and the

HARROW,JUDITH (1945- )

‘CoG newsletter.

Judy Harrow was born in the Bronx (New York City) in March 1945, and received a bachelor’s degree in American at government ‘Western 1966. She subCollege for Women in sequently completed the La Jolla Program in

Paganism: Wicca Covens, and SpiritualMentoring: A Pagan Guide. (STR)

Facilitation

Group ter’s in

degree in social counseling. Harrow

Proteus

present

Wicca

began

to

study

tiated

as

a

the

in

Priestess

in

Inwood

Study Group

Proteus

in

Covenant national

their

she

The

became first

member

officer

of

CoG

She

to

and was founded

inithe

1985. be

her

with

and

She

co-chair

the first

was

legally registered

York City in 1985, after of New year effort requiring the assistance Civil Liberties Union. She founded the Pastoral served

thefirst

cation.

Harrow

Coven

Leaders’

served

as

‘Atlantic

well

as

as

Peer

coordinator program Pan Pagan Conference

for

other

seven

contributed

Harrow

forthe and

She

has

first MidFestival

as

Pagan gatherings. essays to Modern in the Witchoraft Today two

of Passage (book two anthology series;see Clifton, Chas), and one tothe anthology MagicalReligionand Modern Witchcraft, published in 1996 by SUNY Press. She has also written for AHPPerspective (the newsletter of the Association for Humanistic Psychology, of Rites

which

she

is

a

low

heathen

term

referring to Christianity.

as

and Values member), Counseling

from

comes

first

Its

of the Bible the fourth

Paulus

Diaconus

known

Theword

it

as

continued of

the

old

Germanic

to

is in the

use

made

which itis

in

a

the sixth century, for

rustic.

refer

to

synonym

be used

to

the

throughout

a

that

can

more,

as

the

well

name

Old

cover as

Asatru

gods”).The

heath leads wholive of

used

inclusive

more

of

is

by many for

Middle

(Old Norse similarity of

of

Pagan

or ‘pagus,” countryside. However, cal relationship between the questioned. (DLP)

also the United

(See

for“the the

translate heathen to the heath”—a Germanic

the interpretation

Heathenry; Asatru

States.)

religions

Saxon, Anglo-Saxon, and

many

on

no

as

practitioners

Germanic

a

of the

‘Ages,until it eventually came to mean someone who, not being a Christian, obviously had

religion at all. Today,it

by

used

polytheistic religion

countries

fol-

not

Gothic

into

century,

uses

a

who does

someone

equivalentfor gentile.In

an

Germanic

the New York Area

Support Group.

word

York

Network in 1982, and editor of the network’s publi-

also founded

Spellwork: Healing.

The

follower

Pagan

Coven of Artemis.

HEATHEN

five-

a

Counseling as

‘See

Ulfilasin of

on

HEALING

translation

New

clergy in

third-

of the Goddess

1984

‘See Order and

became

1981.

(CoG)in

in

She

affiliated

coven

in

States.

received

Covenant

council

grand

of

1980, which

in

of the Goddess

Harrow

subset

a

1976

in

1977,

after

1980

initiation.

degree

of

books

two

RALPH AND AUDREY (DE STRAET VON HARVEY, KOLLMAN)

specializing

United

Witchcraft

mas-

a

High Priestess

(see Proteans),

Coven

Gardnerlan

finished

work in 1979,

the

is

and

1977

in

She has authored

in

as

troth

word

to

“people equivalent as

“person of the the etymologi-

words

has been

Iceland; Asatru

in

=

131.

HEATHENRY

HEATHENRY The

both

term

the

to

be used

heathenry can Pagan

ancient

to

religion

denote

of

the

Germanic

peoples and modern reconstructed versions of that religion such as Asatru. The term Germanic linguistic/anthropological refers to a group of Northern European tribes who at one point shared a common language, culture and religion. By the year $00 ct, the Germanic culture had spread out into the areas of Europe that were to become presentday Denmark, Norway, Sweden, Germany, Holland, and England. By 700, the various dialects of the common Germanic language were becoming mutually unintelligible and evolving into German, Dutch, English, and the ‘Scandinavian

tongues. Theinformation

has

come

down

pre-Christian religion of the Germanic peoples a wide in spans range of time and terms place. The religion of centhIcelanders as described in the Sagas century is notably different from the religion of the Germanic tribes bordering the Roman Empire a as described by Tacitus~although comparito

‘son

about

that

us

between

belief

at

a

the

the

two

deeper

level. Some

on the groups focus out all incarnations

Others

focus

on

yieldscontinuous of Germanic

throughPaganism.

for the actual

folklore

Germanic

real parts viduals action, are

all these

regard

of the natural

entities

world, distinct

as

indi-

capable of independent thought and just as humans themselves are. Wights

understood

behavior

and vary in their concerns the basis of mood, character, and to

on

wights of the same different personalities.

circumstance; have

from

(elves, brownies, trolls, and

Heathens

forth).

spir-

very

heathens beneficial

kind

ewo

form

various relationships with

may

may Individual

of mutually of any number

sorts

particular wights of their acquaintance. One heathen to Thor and leave might be oathbound offerings for his house brownie, another might honor her disir (female ancestral spirits) on a regular basis, another might work closely with the class of gods known as the Vanir. Many of the gods honored by heathens are well known from Norse mythology— Odin, Frigg, Thor, Tyr, Freya, it is

misleading

Scandinavian,

co

since

cetera—but

et

think

of heathen

some

of

them

gods as widely

were

recognized throughout the Germanic The god known to early Germanic

world.

tribes

as

Wobanaz

became Odin in Old Norse, Woden in Anglo-Saxonand Old Saxon, and Wuotan in

(Old High German. Some deities recognized and honored by heathens today were neverknown in

Iceland.

the Scandinavian

The

sources

beliefs and practices

peoples are suband reinject to a great deal of interpretation terpretation by philologists, archaeologists, and historians and are being examined by new academic disciplines all the time. The continuing scholarly debate allows modern heathen a measure of leeway in determining groups which religious practices are “authentic.” Heathenry,like all ancient European Pagan is Heathens religions, polytheistic. recognize numerous sentient entities, generally referred pre-Christian

its,

so

these

practices of a parsuch as Anglo-Saxon

the heathen

place and time, England or Viking-age of the

of

heathen

threads

common

ticular

and evidence

core

modern

to humans, “wights.”In addition lude major gods, local gods, ancestral and various sorts of beings familiar

as

Germanic

countries, such

the

as

Saxon

Anglogoddess

goddess Eostre, the German Holda, and the Dutch goddess Nehalennia. The main heathen religious rite is called a blét (rhymes with a boat). In ancient times, blét were

was

a

held

ancestors

ceremonial

honor

to or

gain

to

poses such as weather. Blood upon

all present

as

shared

at

and

thank

their

statues

favor

the for

of the

blessing.

a

a

community

The

Bléts

sacrifice.

peace, victory, or from the sacrificed

sprinkled and

animal

gods and specific purgood sailing animal

gods

meat

and

was

was

upon cooked

feast. It would

be

132

HEATHENRY

for modern

highly impractical the

ancient

the skills

since

way,

humanely slaughter routinely taught under

stances

our

which

are

the cireumbekilled

can

with

associated

mead

blessed a

and

honey to

blood

the

holy. (In called

being

wise

mead

with

offering bowl, Sometimes

onto

it

A feast

pants. Sumbel

also

is

earth).

the partici-

on

ritual

drinking

of the

drinking of the minni (memory cup). usually takes place following a bl6t. or ale is ritually blessed. Depending on preference,either a horn containing the

Mead group

blessed in

mead

Germanic

ancient

passed

is

the

blessed

tradition

mead

is

poured into participant’s individual drinking vesRounds of toasting follow, with gods and

turn,

each sel.

or

named

being

ancestors

sumbel, deeds

participants

they

intend

and

honored. also

may

During

boast

about

Such

boasts

accomplish.

to

as

Kindreds

become other

part

of the

with

wyrd

the

of the

mead

and

speaker

and

called

kindreds

countries).

Most

members.

bership members

or

that

Different

swear

completely informal. are led by a priest or pidbja (Old Norse

seasonal and

religious

heathen

leading

most

have

five formal

include oaths.

kindreds

priestess

called

meaning,

mem-

asking Others or a

fif-

to

new are

hearths

godbior roughly,

celebrations

sumbel, and feasting at rites

feast

autumn

focus.

The

strive

ideals

of

‘own

of winter;

beginning

honor,

live up

on

Yule, a (or near)

of the

goddess

the Germanic

to

and

courage, to be true

hospitaltheir word,

to

oaths, and take personal respon-

for their

Heathens believe

actions.

they

action

and therefore

future

to

expected

are

wyrd

Winternights, an end of the agricul-

solstice; and a feast (or Ostara) in spring.

Heathens

every

the

cultural

widespread

most

and the coming

season

winter

are

different

their

on

three

heralding

twelve-day celebration the

observe

groups

holidays today

sibility

certain

terms

turns

hold

holidays, depending

of around

Some

share

take

hearths

heathen

ity. They keepall sworn

groups may

members

passage (such as weddings or baby namings), seasonal holidays, oath takings, rites in honor ofa particular god or gods, and rites of need (in which the gods are asked for help). Some groups meet for a blét on a monthly basis, while others celebrate together only a few times a year.

commonly (in English-speaking

consist

Some

criteria to

groups hearths

are

and

blot,

around

heroic

participants. Local heathen

teen

down

the

of

Eostre

drunk

are

gydfrom

recognized clergy

as

priests. In such groups, organizational duties and

bel horn

public

as

and

godhis

grant

as

tural

seen

(Some countries from major hea-

the job. Many kindreds person for that all heathens are capable of acting

believe

and the boaster promises, is held accountable byall present, including the gods. Sacred words spoken over the sumare

interna-

the best

based

all the participants

to

(or

religions.) Alternatively, a person may become known as a godhi or gydhja simply by being accepted byhis or her hearth or kindred

cere-

based

on

and

rights

same

national

rites.

mony Sumbel

the

the

onto

follows.

heathen

a

or

sprinkled

usually

is

fire,

a

hjas

bl6t, god (into an

the

credentials

accept

other

as

modern a

states

of

organizations.

it

with

for

heathen

peoples

mixed

ceremonially poured

is

tional)

one

the

blood

a

with

organizations

saw

was

program

then

mythology, the

Kvasir

A person iden“god-man”or “god-woman”). tified as a godhi or gydhja may have received formal credentials after completing a training

or

offering

and

mead.) During

create

for

heathens

are

have

longer

no

and

society animals

to

necessary

animal

an

blot

to

highly regulated. Modern therefore replaced the animal an offering of mead. Germanic

meat

of

in

heathens

choices

take

will

have and

affect

the

that web

implicationsfor

for

the

future

of

their choices

of others.

Although Germanic

was magic culture, it did not

of

part

play

a

part

ancient in

the

=

-133

HEDGE WITCH

of bl6t and

religious rituals it

not

is

seen

as

intrinsic

an

Therefore,

sumbel.

part

of

the

religion.

Although all heathens share a belief in the ability of the gods to enact change in the world, they do not all believe in the ability of magido

to

cians

choose

Still,

so.

many

modern

and

heathens forms

Germanic

there

ancient

Greeks

eral, there with

and

are

is

remarkable

any

individual

approaches

was

and

(See also The Ritual Year; Asatru in Iceland; Thor's Hammer; Asatru in the United States; Vilva;

wholearns

the

forms

do

In ancient

Seldkona.)

sacrifice

so.

of

from

HEDGEWITCH Kitchen

See

HELLENIC

Witch.

RELIGION has

gion to

(Greek) a

great for

many

things

ous

occur,

gaps in our Reconstructionists

on

either

ic is

are

of

the

or

basic

that

Reconstructionism

which

Greeks

ancient

granted, leaving knowledge. Where

creativity

one

from

sources

many however, the

work,

reli-

Reconstructionist

forced

took

some

curi-

those

gaps

to

depend

personal gnosis; but principles of Hellenic the

practitioner has

are taken make clear which items the historical record and which

directly are

to

from

arrived

at

personally. This

does

contemporary ancient

“put

not

a

straightjacket”on however.

practitioners,

Hellenes

were

not

a

The

homogeneous

people, and every city state had its own ways of honoring the gods. A single deity might have several temples within a geographic area, each with different and emphasis. There practice was

form

however,

a

considerable

consistency

place to place that made the rituals recognizably Hellenic, and which, while having much

from

of

in

common

Paganism, is

with also quite

other

forms

different.

of modem

of

of

differences

They

the

that

the

gods. Historically

is

this

and

differing

is, was

empowered usually the times

modern

In

may

of incense

meal, toa

be distributed

thing

part,

usefull

these

and

was,

sacrifice

sacral

tial

all

most

are

the sacrifice;and anyone

is

simple pinch

part ‘g00dsto of

(GREEK)RECONSTRUCTIONIST

Hellenic

a

small

times

of the

substance

genavailable

researchers.

animal.

an

in

of formats

the agreement for of them is considered

one

the way

on

rituals

on

appropriate today. The central rite

to

data

conducted

based

by

at

much

so

number

a

variations

arrived in

study practice of magic involving runes, galdor, or seldr, and some into their groups incorporate such magic religious rituals. (AHA) to

the

Because

to votive

the poor.

to

the

greatly,

vary the

burning offering of Theessen-

gives back something

one

to

priesthoods—some even hereditary, elected, bought. Today it is usually agreed that the priesthood is there to assist people with the forms, or to perform rituals where requested. Several difthere

were

some

ferent

some

organizations

intention

of

have sprung

with

up

the

and offercommunity for thedifferent priesthoods, for

providing

ing education it is understood

that

a

priesthood

is held

with

specific deity, not an “across the board” ordination; though one may hold more than one priesthood. In addition to making sacrifice, the ancient regard

to

Hellenes

both the

a

and contemporary

make most

use

of

notable

Reconstructionists

various kinds of divination, of which is oracular; a tech-

nique which can usually be taught, and which is usually practiced with safeguards.

Hellenic “hard

polytheism,”in that individuality of the Gods. Reconstructionist on

theviews

views of

the

interpretations psychology. Their ern

tend

Reconstructionists

of

ancient or

ritual

on

they More

the

hold

to

to

the

important:

gods

are

based

Greeks, not on modJungian archetype is

based

on

ancient

134

HERBCRAFT AND HERBALISM

ritual,

Wicca.

‘or

the

on

not

formats

of Ceremonial

Indeed, pethapsthe

ference

between

notable

most

Hellenic

of moder

the majority

that

magic, though practiced by some,

ther

central

HERBCRAFT One of

Pagan

the

is

religions is

to

AND HERBALISM the

Paganism

hallmarks

general

in

of Wicca that

is

that

religions, meaning

they

and

they hold

neo-

nature

are

that all

life

is

by spiritual bonds. For a Witch, therefore, knowing plants and their uses is as basic to the ability to serve the community as doing spells. The history of the use of herbs for flavor, dates back before preservation, and medicine written history. Five thousand years ago in China, Shen-Nung, the Red Emperor, experimented with herbs for health and longevity; in the third century 8.c.e,, Neijing Suvewn, the united

Yellow Emperor, left based

Taoist

on

both medicine

heights cals

make food sical

treatise

Egypt,

arts mortuary four millennia

reached

in

medieval

healthful.

the system

the four elemental

on

theit

ordinary cooking

tasty and

developed

where botani-

ago,

The

clas-

and

early modern practice was based. Witches were persecuted and burned, along with their books, by the pre-Christian the political implications Romans, who feared of their knowledge of herbal poisons. Thelate Greek Pagan physicians antique Dioscorides

the

as

the

and

foundation

Middle

and

Galen

Ages.

works

of herbalism Most

kept

convents

wrote

medieval

herbals

in

libraries

where

herbal

and whose

medicinal

tinctures

manufacture

and was

syrups

en's

be

menstrual

were

which

said

was

her devotees. these

postpartum the mantle

like

shaped

dutifully recorded,

The

ber

the

whose

use

of

itis

names

were

German

the

was

protect possible that

also

developed

the

bookis

Culpeper,

cine. a

His

herbal

who

on

‘The

until

use

scientific

modern

than

on

occult

a

used

identify plantand medi-

produced based

one

times,

principles.

modern

highly regarded

most

to

Gerard

John

contemporary in

was

fourhumor-based

in

use

mne-

remem-

his herbal,

seventeenth-century Puritan of astrology popular notions planetary ruler of each medicinal its

as

herbalist Nicholas

plant.

to

to

devout

the

seen

Virgin Mary, used

the country

famous

most

the

of

been

However,

help

to

monics

have

to

common

herbal

is

the

early-twentieth-century two-volume work by Mrs. M. Grieve, who, along with Hilda Leyel,vir While encytually founded modern herbalism.