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Witchcraft, in various historical, anthropological, religious and mythological contexts, is the use of certain kinds of supernatural or magical powers. A witch (from Old English wicce f. / wicca m.) is a practitioner of witchcraft.

'Witchcraft' typically refers to malevolent or harmful magic, and is often considered to be a cultural ideology, a means of explaining human misfortune by blaming it either on a supernatural entity or a known person in the community. More broadly, the term can also encompass beneficent or ambiguous magic such as that of healers and seers, and the diabolical stereotypes surrounding it are often corruptions of more benign pre-Christian beliefs regarding spirits and the other-world.

Beliefs in witchcraft, and by consequence witch-hunts, are found in many cultures worldwide, today mostly in Sub-Saharan Africa (e.g. in the witch smellers in Bantu culture), and historically notably in Early Modern Europe, where witchcraft came to be seen as a vast diabolical conspiracy against Christianity, and accusations of witchcraft led to large-scale witch-hunts, especially in Germanic Europe.

From the mid 20th century on, a growing number of people have come to identify with the term "witch", especially in the Wicca tradition following Gerald Gardner who described Witchcraft as a religion with pre-Christian roots (see below, under Neopaganism).

Types of witch

The terms 'witch' and 'witchcraft' have slightly different meanings in different fields of study.

Social anthropology

Social-anthropological interpretations were pioneered in E. E. Evans-Pritchard's 1937 study of 'witchcraft' among the Azande. By such interpretations, witchcraft accusations are seen as a means of explaining human misfortune and regulating community conflicts, whereby calamities are blamed on someone within the community believed capable of causing harm by supernatural powers. This model identifies a web of functional relationships between malefactor, bewitched, witch identifier and healer. Those individuals who consciously and verifiably performed some physical 'bewitching' act (positive or negative) are normally termed 'sorcerers' rather than 'witches'; for the remainder of cases, the question of whether the accused person performed such an act or had any awareness of being a 'witch' is generally treated as irrelevant.

Witchcraft historiography

Historians of European witchcraft have found the anthropological definition difficult to apply to European and British witchcraft, which doesn't match African models. The presence or absence of magical techniques seems to have been of little concern to those participating in witch trials, and some of the accused really had attempted to cause harm by mere ill-wishing.

As in anthropology, witchcraft is seen by historians as an ideology for explaining misfortune, however this ideology manifested in diverse ways. There were a few varieties of witch in popular belief, and a few types of people accused of witchcraft for different reasons. Richard Kieckhefer places the accused into three categories: Those caught in the act of positive or negative sorcery; well-meaning sorcerers or healers who lost their clients' or the authorities' trust; and those did nothing more than gain the enmity of their neighbours. To these Christina Larner adds a fourth category: those reputed to be witches and surrounded with an aura of witch-beliefs. Éva Pócs in turn identifies three varieties of witch in popular belief:

• The 'neighbourhood witch' or 'social witch': a witch who curses a neighbour following some conflict.
• The 'magical' or 'sorcerer' witch: either a professional healer, sorcerer, seer or midwife, or a person who has through magic increased their fortune to the perceived detriment of a neighbouring household; due to neighbourly or community rivalries and the ambiguity between positive and negative magic, they can become labelled as 'witches'.
• The 'supernatural' or 'night' witch: portrayed in court narratives as a demon appearing in visions and dreams.

'Neighbourhood witches' are the product of neighbourhood tensions, and are found only in self-sufficient serf village communities where the inhabitants largely rely on each other. Such accusations follow the breaking of some social norm, such as the failure to return a borrowed item, and any person part of the normal social exchange could potentially fall under suspicion. Claims of 'sorcerer' witches and 'supernatural' witches could arise out of social tensions, but not necessarily; the supernatural witch in particular often had nothing to do with communal conflict, but expressed tensions between the human and supernatural worlds, and in Eastern and Southeastern Europe such supernatural witches became an ideology explaining calamities that befell entire communities.

Healers, diviners and mediators

In England, the term 'witch' was not used exclusively to describe malevolent magicians, but could also indicate cunning folk. "There were a number of interchangable terms for these practitioners, ‘white’, ‘good’, or ‘unbinding’ witches, blessers, wizards, sorcerors, however ‘cunning-man’ and ‘wise-man’ were the most frequent." The contemporary Reginald Scott noted “At this day it is indifferent to say in the English tongue, ‘she is a witch’ or ‘she is a wise woman’”. While cunning-folk could command a lot of respect, public perceptions of them were often ambivalent and a little fearful, for many were deemed just as capable of harming as of healing. Throughout Europe many such healers and wise men and women were convicted of witchcraft (Éva Pócs' 'sorcerer witches'): many English 'witches' convicted of consorting with demons seem to have been cunning folk whose fairy familiars had been demonised; many French devins-guerisseurs were accused of witchcraft; and over half the accused witches in Hungary seem to have been healers.

Some of the healers and diviners historically accused of witchcraft have considered themselves mediators between the mundane and spiritual worlds, roughly equivalent to shamans. Such people described their contacts with fairies, spirits or the dead, often involving out-of-body experiences and travelling through the realms of an 'other-world'. Beliefs of this nature are implied in the folklore of much of Europe, and were explicitly described by accused witches in central and southern Europe. Repeated themes include participation in processions of the dead or large feasts, often presided over by a female divinity who teaches magic and gives prophecies; and participation in battles against evil spirits, 'vampires' or 'witches' to win fertility and prosperity for the community.

Demonology

Under the monotheistic religions of the Levant (primarily Christianity, and Islam), sorcery came to be associated with heresy and apostasy. Among the Catholics, Protestants, and secular leadership of the European Late Medieval/Early Modern period, fears regarding witchcraft rose to fever pitch, and sometimes led to large-scale witch-hunts. Throughout this time, it was increasingly believed that Christianity was engaged in an apocalyptic battle against the Devil and his secret army of witches, who had entered into diabolical pact. In total, tens or hundreds of thousands of people were executed, and others were imprisoned, tortured, banished, and had lands and possessions confiscated. The majority of those accused were women, though in some regions the majority were men. Accusations of witchcraft were frequently combined with other charges of heresy against such groups as the Cathars and Waldensians.

The Malleus Maleficarum, a famous witch-hunting manual used by both Roman Catholics and Protestants, outlines how to identify a witch, what makes a woman more likely to be a witch, how to put a witch to trial and how to punish a witch. The book defines a witch as evil and typically female.

In the modern Western world, witchcraft accusations have often accompanied the Satanic Ritual Abuse hysteria. Such accusations are a counterpart to blood libel of various kinds, which may be found throughout history across the globe.

Pejorative use

Witchcraft is strictly reserved for harmful, evil magic. In a generalized pejorative sense it may refer to all magical or ritual practices other than those sanctioned by their own doctrines – although this has become less common, at least in the Western world. Use of "Witchcraft" in a non-pejorative sense is strictly reserved to the Romanticist witch-cult hypothesis and branches of neopaganism deriving from it. According to some religious doctrines, all forms of magic are labelled witchcraft, and are either proscribed or treated as superstitious. Such religions consider their own ritual practices to be not at all magical, but rather simply variations of prayer.

Alleged practices

Practices to which the witchcraft label have historically been applied are those which influence another person's mind, body or property against his or her will, or which are believed, by the person doing the labelling, to undermine the social or religious order. Some modern commentators consider the malefic nature of witchcraft to be a Christian projection. The concept of a magic-worker influencing another person's body or property against his or her will was clearly present in many cultures, as there are traditions in both folk magic and religious magic that have the purpose of countering malicious magic or identifying malicious magic users. Many examples can be found in ancient texts, such as those from Egypt and Babylonia, where malicious magic is believed to have the power to influence the mind, body or possessions, malicious magic users can become a credible cause for disease, sickness in animals, bad luck, sudden death, impotence and other such misfortunes. Witchcraft of a more benign and socially acceptable sort may then be employed to turn the malevolence aside, or identify the supposed evil-doer so that punishment may be carried out. The folk magic used to identify or protect against malicious magic users is often indistinguishable from that used by the witches themselves.

There has also existed in popular belief the concept of white witches and white witchcraft, which is strictly benevolent. Many neopagan witches strongly identify with this concept, and profess ethical codes that prevent them from performing magic on a person without their request.

Where belief in malicious magic practices exists, such practitioners are typically forbidden by law as well as hated and feared by the general populace, while beneficial magic is tolerated or even accepted wholesale by the people – even if the orthodox establishment objects to it.

Spellcasting

Probably the most obvious characteristic of a witch was the ability to cast a spell, a "spell" being the word used to signify the means employed to accomplish a magical action. A spell could consist of a set of words, a formula or verse, or a ritual action, or any combination of these. Spells traditionally were cast by many methods, such as by the inscription of runes or sigils on an object to give it magical powers, by the immolation or binding of a wax or clay image (poppet) of a person to affect him or her magically, by the recitation of incantations, by the performance of physical rituals, by the employment of magical herbs as amulets or potions, by gazing at mirrors, swords or other specula (scrying) for purposes of divination, and by many other means.

Conjuring the dead

Strictly speaking, "necromancy" is the practice of conjuring the spirits of the dead for divination or prophecy - although the term has also been applied to raising the dead for other purposes. The Biblical Witch of Endor is supposed to have performed it (1 Sam. 28), and it is among the witchcraft practices condemned by Ælfric of Eynsham:

"Witches still go to cross-roads and to heathen burials with their delusive magic and call to the devil; and he comes to them in the likeness of the man that is buried there, as if he arise from death."

By region

Europe

In Early Modern European tradition, witches have stereotypically, though not exclusively, been women. European pagan belief in witchcraft was associated with the goddess Diana and dismissed as "diabolical fantasies" by medieval Christian authors.

The familiar witch of folklore and popular superstition is a combination of numerous influences. The characterisation of the witch as an evil magic user developed over time.

Early converts to Christianity looked to Christian clergy to work magic more effectively than the old methods under Roman paganism, and Christianity provided a methodology involving saints and relics, similar to the gods and amulets of the Pagan world. As Christianity became the dominant religion in Europe its concern with magic lessened.

The Protestant Christian explanation for witchcraft, such as those typified in the confessions of the Pendle Witches, commonly involve a diabolical pact or at least an appeal to the intervention of the spirits of evil. The witches or wizards addicted to such practices were alleged to reject Jesus and the sacraments, observe "the witches' sabbath" (performing infernal rites which often parodied the Mass or other sacraments of the Church), pay Divine honour to the Prince of Darkness, and, in return, receive from him preternatural powers. It was a folkloric belief that a Devil's Mark, like the brand on cattle, was placed upon a witches skin by the devil to signify that this pact had been made. Witches were most often characterized as women. Witches disrupted the societal institutions, and more specifically, marriage. It was believed that a witch often joined a pact with the devil to gain powers to deal with infertility, immense fear for her children's well-being, or revenge against a lover.

The Church and European society was not always so zealous in hunting witches and blaming them for bad occurrences. Saint Boniface declared in the 8th century that belief in the existence of witches was un-Christian. The emperor Charlemagne decreed that the burning of supposed witches was a pagan custom that would be punished by the death penalty. In 820 the Bishop of Lyon and others repudiated the belief that witches could make bad weather, fly in the night, and change their shape. This denial was accepted into Canon law until it was reversed in later centuries as the witch-hunt gained force. Other rulers such as King Coloman of Hungary declared that witch-hunts should cease because witches (more specifically, strigas) do not exist.

The Church did not invent the idea of witchcraft as a potentially harmful force whose practitioners should be put to death. This idea is commonplace in pre-Christian religions. According to the scholar Max Dashu, the concept of medieval witchcraft contained many of its elements even before the emergence of Christianity. These can be found in Bacchanalias, especially in the time when they were led by priestess Paculla Annia (188-186).

However, even at a later date, not all witches were assumed to be harmful practicers of the craft. In England, the provision of this curative magic was the job of a witch doctor, also known as a cunning man, white witch, or wiseman. The term "witch doctor" was in use in England before it came to be associated with Africa. Toad doctors were also credited with the ability to undo evil witchcraft. (Other folk magicians had their own purviews. Girdle-measurers specialised in diagnosing ailments caused by fairies, while magical cures for more mundane ailments, such as burns or toothache, could be had from charmers.)

"In the north of England, the superstition lingers to an almost inconceivable extent. Lancashire abounds with witch-doctors, a set of quacks, who pretend to cure diseases inflicted by the devil... The witch-doctor alluded to is better known by the name of the cunning man, and has a large practice in the counties of Lincoln and Nottingham."

Such "cunning-folk" did not refer to themselves as witches and objected to the accusation that they were such. Records from the Middle Ages, however, make it appear that it was, quite often, not entirely clear to the populace whether a given practitioner of magic was a witch or one of the cunning-folk. In addition, it appears that much of the populace was willing to approach either of these groups for healing magic and divination. When a person was known to be a witch, the populace would still seek to employ their healing skills; however, as was not the case with cunning-folk, members of the general population would also hire witches to curse their enemies. The important distinction is that there are records of the populace reporting alleged witches to the authorities as such, whereas cunning-folk were not so incriminated; they were more commonly prosecuted for accusing the innocent or defrauding people of money.

The long-term result of this amalgamation of distinct types of magic-worker into one is the considerable present-day confusion as to what witches actually did, whether they harmed or healed, what role (if any) they had in the community, whether they can be identified with the "witches" of other cultures and even whether they existed as anything other than a projection. Present-day beliefs about the witches of history attribute to them elements of the folklore witch, the charmer, the cunning man or wise woman, the diviner and the astrologer.

Powers typically attributed to European witches include turning food poisonous or inedible, flying on broomsticks or pitchforks, casting spells, cursing people, making livestock ill and crops fail, and creating fear and local chaos.

The Russian word for witch is ведьма (ved'ma, literally "the one who knows", from Old Slavic вѣдъ "to know").

North America

The most famous witchcraft incident In the British North America were the witch trials that took place in Salem, Massachusetts. The Salem witch trials were a series of hearings before local magistrates followed by county court trials to prosecute people accused of witchcraft in Essex, Suffolk, and Middlesex Counties of colonial Massachusetts, between February 1692 and May 1693. Over 150 people were arrested and imprisoned, with even more accused who were not formally pursued by the authorities. The two courts convicted twenty-nine people of the capital felony of witchcraft. Nineteen of the accused, fourteen women and five men, were hanged. One man who refused to enter a plea was crushed to death under heavy stones in an attempt to force him to do so. At least five more of the accused died in prison. Despite being generally known as the "Salem" witch trials, the preliminary hearings in 1692 were conducted in a variety of towns across the province: Salem Village, Ipswich, Andover, as well as Salem Town, Massachusetts. The best-known trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town. All twenty-six who went to trial before this court were convicted. The four sessions of the Superior Court of Judicature in 1693, held in Salem Town, but also in Ipswich, Boston, and Charlestown, produced only three convictions in the thirty-one witchcraft trials it conducted. Likewise, alleged witchcraft was not isolated to New England. In 1706 Grace Sherwood the "Witch of Pungo" was imprisoned for the crime in Princess Anne County, Virginia.

Asia

Ancient Near East

The belief in sorcery and its practice seem to have been widespread in the past. Both in ancient Egypt and in Babylonia it played a conspicuous part, as existing records plainly show. It will be sufficient to quote a short section from the Code of Hammurabi (about 2000 B.C.). It is there prescribed,

If a man has put a spell upon another man and it is not justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcome him and he is drowned, the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him.

Hebrew Bible

In the Hebrew Bible references to sorcery are frequent, and the strong condemnations of such practices found there do not seem to be based so much upon the supposition of fraud as upon the abomination of the magic in itself. In the King James Bible the Hebrew words כשף (kashaph or kesheph) and קסם (qesem) and the Greek φαρμακεια (pharmakeia) are translated 'witch', 'witchcraft' or 'witchcrafts'.

Verses such as Deuteronomy 18:11-12 and Exodus 22:18 "Thou shalt not suffer a witch to live" provided scriptural justification for Christian witch hunters in the early Modern Age (see Christian views on witchcraft). The word "witch" is a translation of the Hebrew kashaph, "sorcerer". As such a closer translation would be "one who uses magic to harm others". The Bible provides some evidence that these commandments were enforced under the Hebrew kings:

"And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?" (The Hebrew verb "Hichrit" (הכרית) translated in the King James as "cut off", can also be translated as "kill wholesale" or "exterminate")

New Testament

See also: Christian views on witchcraft

The New Testament condemns the practice as an abomination, just as the Old Testament had (Galatians 5:20, compared with Revelation 21:8; 22:15; and Acts 8:9; 13:6). The word in most New Testament translations is "sorcerer"/"sorcery" rather than "witch"/"witchcraft".

Judaism

Jewish law views the practice of witchcraft as being laden with idolatry and/or necromancy; both being serious theological and practical offenses in Judaism. According to Traditional Judaism, it is acknowledged that while magic exists, it is forbidden to practice it on the basis that it usually involves the worship of other gods. Rabbis of the Talmud also condemned magic when it produced something other than illusion, giving the example of two men who use magic to pick cucumbers (Sanhedrin 67a). The one who creates the illusion of picking cucumbers should not be condemned, only the one who actually picks the cucumbers through magic. However, some of the Rabbis practiced "magic" themselves. For instance, Rabbah created a person and sent him to Rabbi Zera, and Rabbi Hanina and Rabbi Oshaia studied every Sabbath evening together and created a small calf to eat (Sanhedrin 65b). In these cases, the "magic" was seen more as divine miracles (i.e., coming from God rather than pagan gods) than as witchcraft.

Judaism also makes clear that witchcraft while always forbidden to Jews, may be performed by Gentiles outside the holy land (i.e. Israel).

Islam

Divination and Magic in Islam encompass a wide range of practices, including black magic, warding off the evil eye, the production of amulets and other magical equipment, conjuring, casting lots, astrology and physiognomy. Muslims do commonly believe in magic (Sihr) and explicitly forbid its practice. Sihr translates from Arabic as sorcery or black magic. The best known reference to magic in Islam is the Surah Al-Falaq (meaning dawn or daybreak), which is a prayer to ward off black magic.

Say: I seek refuge with the Lord of the Dawn From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practise secret arts; And from the mischief of the envious one as he practises envy. (Quran 113:1-5, translation by YusufAli)

Many Muslims believe that the devils taught sorcery to mankind:

And they follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind sorcery and that which was revealed to the two angels in Babel, Harut and Marut.... And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew. (al-Qur'an 2:102)

However, whereas performing miracles in Islamic thought and belief is reserved for only Messengers and Prophets; supernatural acts are also believed to be performed by Awliyaa - the spiritually accomplished. Disbelief in the miracles of the Prophets is considered an act of disbelief; belief in the miracles of any given pious individual is not. Neither are regarded as magic, but as signs of Allah at the hands of those close to Him that occur by His will and His alone.

Muslim practitioners commonly seek the help of the Jinn (singular--jinni) in magic. It is a common belief that jinn can possess a human, thus requiring Exorcism. (The belief in jinn is part of the Muslim faith. Imam Muslim narrated the Prophet said: "Allah created the angels from light, created the jinn from the pure flame of fire, and Adam from that which was described to you (i.e., the clay.)") To cast off the jinn from the body of the possessed, the "ruqya," which is from the Prophet's sunnah is used. The ruqya contains verses of the Qur'an as well as prayers which are specifically targeted against demons. The knowledge of which verses of the Qur'an to use in what way is what is considered "magic knowledge".

Students of the history of religion have linked several magical practises in Islam with pre-islamic Turkish and East African customs. Most notable of these customs is the Zar Ceremony.

In 2006 Fawza Falih Muhammad Ali, a citizen of Saudi Arabia, was condemned to death for practicing witchcraft.

Africa

Africans have a wide range of views of traditional religions. African Christians typically accept Christian dogma as do their counterparts in Latin America and Asia. The term witch doctor, often attributed to Zulu inyanga, has been misconstrued to mean "a healer who uses witchcraft" rather than its original meaning of "one who diagnoses and cures maladies caused by witches". Combining Roman Catholic beliefs and practices and traditional West African religious beliefs and practices are several syncretic religions in the Americas, including Vodou, Obeah, Candomblé, Quimbanda and Santería.

In Southern African traditions, there are three classifications of somebody who uses magic. The thakathi is usually improperly translated into English as "witch", and is a spiteful person who operates in secret to harm others. The sangoma is a diviner, somewhere on a par with a fortune teller, and is employed in detecting illness, predicting a person's future (or advising them on which path to take), or identifying the guilty party in a crime. She also practices some degree of medicine. The inyanga is often translated as "witch doctor" (though many Southern Africans resent this implication, as it perpetuates the mistaken belief that a "witch doctor" is in some sense a practitioner of malicious magic). The inyanga's job is to heal illness and injury and provide customers with magical items for everyday use. Of these three categories the thakatha is almost exclusively female, the sangoma is usually female, and the inyanga is almost exclusively male.

In some Central African areas, malicious magic users are believed by locals to be the source of terminal illness such as AIDS and cancer. In such cases, various methods are used to rid the person from the bewitching spirit, occasionally Physical abuse and Psychological abuse. Children may be accused of being witches, for example a young niece may be blamed for the illness of a relative. Most of these cases of abuse go unreported since the members of the society that witness such abuse are too afraid of being accused of being accomplices. It is also believed that witchcraft can be transmitted to children by feeding. Parents discourage their children from interacting with people believed to be witches.

As of 2006, between 25,000 and 50,000 children in Kinshasa, Democratic Republic of the Congo, had been accused of witchcraft and thrown out of their homes. On April, 2008, Kinshasa, the police arrested 14 suspected victims (of penis snatching) and sorcerers accused of using black magic or witchcraft to steal (make disappear) or shrink men's penises to extort cash for cure, amid a wave of panic. Arrests were made in an effort to avoid bloodshed seen in Ghana a decade ago, when 12 alleged penis snatchers were beaten to death by mobs. It was reported on May 21, 2008 that in Kenya a mob had burnt to death at least 11 people accused of witchcraft. In Tanzania in 2008, President Kikwete publicly condemned witchdoctors for killing albinos for their body parts which are thought to bring good luck. 25 albinos have been murdered since March 2007.

Neopaganism

Modern practices identified by their practitioners as "witchcraft" have arisen in the twentieth century which may be broadly subsumed under the heading of Neopaganism. However, as forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably despite the shared name.

Contemporary witchcraft often involves the use of divination, magic, and working with the classical elements and unseen forces such as spirits and the forces of nature. The practice of natural medicine, folk medicine, and spiritual healing is also common, as are alternative medical and New Age healing practices. Some schools of modern witchcraft, such as traditional forms of Wicca, are secretive and operate as initiatory secret societies. There have been a number of pagan practitioners such as Paul Huson claiming inheritance to non-Gardnerian traditions as well.

More recently a movement to recreate pre-Christian traditions has taken shape in polytheistic reconstructionism, including such practices as Divination, Seid and various forms of Shamanism.

Wicca

During the 20th century interest in witchcraft in English-speaking and European countries began to increase, inspired particularly by Margaret Murray's theory of a pan-European witch-cult originally published in 1921, since discredited by further careful historical research. Interest was intensified, however, by Gerald Gardner's claim in 1954 in Witchcraft Today that a form of witchcraft still existed in England. The truth of Gardner's claim is now disputed too, with different historians offering evidence for or against the religion's existence prior to Gardner.

The Wicca that Gardner initially taught was a witchcraft religion having a lot in common with Margaret Murray's hypothetically posited cult of the 1920s. Indeed Murray wrote an introduction to Gardner's Witchcraft Today, in effect putting her stamp of approval on it. Wicca is now practised as a religion of an initiatory secret society nature with positive ethical principles, organised into autonomous covens and led by a High Priesthood. There is also a large "Eclectic Wiccan" movement of individuals and groups who share key Wiccan beliefs but have no initiatory connection or affiliation with traditional Wicca. Wiccan writings and ritual show borrowings from a number of sources including 19th and 20th century ceremonial magic, the medieval grimoire known as the Key of Solomon, Aleister Crowley's Ordo Templi Orientis and pre-Christian religions. Both men and women are equally termed "witches." They practice a form of duotheistic universalism.

Since Gardner's death in 1964 the Wicca that he claimed he was initiated into has attracted many initiates, becoming the largest of the various witchcraft traditions in the Western world, and has influenced other Neopagan and occult movements.

Stregheria

Stregheria is an Italian witchcraft religion popularised in the 1980s by Raven Grimassi, who claims that it evolved within the ancient Etruscan religion of Italian peasants who worked under the Catholic upper classes. Other scholars argue that it is a newly invented religion largely based upon Charles Godfrey Leland's Aradia, or the Gospel of the Witches, which was also used as a basis for Wicca.

Leland's account depicts the followers of Italian witchcraft as worshipping the Goddess Diana, along with her brother Dianus/Lucifer, and their daughter Aradia. Leland's witches do not see Lucifer as the evil Satan of Christian myth, but a benevolent god of the sun and moon.

The ritual format of contemporary Stregheria is roughly similar to that of other Neo-Pagan witchcraft religions such as Wicca. The pentagram is the most common symbol of religious identity. Most followers celebrate a series of eight festivals equivalent to the Wiccan Wheel of the Year, though others follow the ancient Roman festivals. An emphasis is placed on ancestor worship.

Feri Tradition

The Feri Tradition is a modern witchcraft practice founded by Victor Anderson and his wife Cora. It is an ecstatic tradition with strong emphasis is placed on sensual experience and awareness, including sexual mysticism, which is not limited to heterosexual expression.

Most practitioners worship three main deities; the Star Goddess, and two divine twins, one of whom is the blue God. They believe that there are three parts to the human soul, a belief taken from the Hawaiian religion of Huna.

See also

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• Baba Yaga
• Balthasar Bekker
• Catalan mythology about witches
• Circe
• Kalku
• Alice Young

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• List of fictional witches
• List of magical terms and traditions
• Lysa Hora (folklore)
• Madonna Oriente
• Magician (fantasy)
• Osculum infame

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• Séance
• Ouija board
• Walpurgis Night
• Warlock
• Witchcraft in Native American mythology
• Witch (etymology)
• Witch-hunt
• Appalachian Granny Magic
• Witchcraft Act

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Notes

1. Pócs 1999, pp. 9-12.
2. Ginzburg 1990 Part 2, ch. 1
3. Pócs 1999 pp. 13-14
4. Adler, Margot (1979) Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Boston: Beacon Press. pp. 45-47, 84-5, 105.
5. Pócs (1999) p. 9.
6. Thomas, Keith (1997). Religion and the Decline of Magic. Oxford: Oxford University Press. pp. pp. 464-5. {{cite book}}: |pages= has extra text (help); Ankarloo, Bengt & Henningsen, Gustav (1990) Early Modern European Witchcraft: Centres and Peripheries. Oxford: Oxford University Press. pp. 1, 14.
7. Pocs 1999 pp. 9-10
8. Pocs 1999 pp. 10-11
9. Pocs 1999 pp. 11-12
10. Macfarlane 1970 p. 130; also Appendix 2.
11. Scot 1989 V. ix.
12. Wilby, Emma (2005) Cunning Folk and Familiar Spirits. pp. 51-4.
13. Emma Wilby 2005 p. 123; See also Alan Macfarlane 1970 p. 127 who notes how 'white witches' could later be accused as 'black witches'.
14. Monter () Witchcraft in France and Switzerland. Ch. 7: "White versus Black Witchcraft"
15. Pócs 1999, p. 12
16. As defined by Mircea Eliade in Shamanism, Archaic Techniques of Ecstacy, Bollingen Series LXXVI, Pantheon Books, NY NY 1964, pp.3-7.
17. Ginzburg (1990) Part 2, Ch. 1.
18. Ginzburg (1990) Part 2, Ch. 1.
19. ^ Gibbons, Jenny (1998) "Recent Developments in the Study of the Great European Witch Hunt" in The Pomegranate #5, Lammas 1998.
20. Barstow, Anne Llewellyn (1994) Witchcraze: A New History of the European Witch Hunts San Francisco:Pandora. p. 23
21. For a book-length treatment, see Lara Apps and Andrew Gow, Male Witches in Early Modern Europe, Manchester University Press (2003), ISBN 0719057094. Conversely, for repeated use of the term "warlock" to refer to a male witch see Chambers, Robert, Domestic Annals of Scotland, Edinburgh, 1861; and Sinclair, George, Satan's Invisible World Discovered,Edinburgh, 1871.
22. Oxford English Dictionary, the Compact Edition, Oxford University Press, p. 2955, 1971
23. for instance, see Luck, Georg, Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds; a Collection of Ancient Texts, Baltimore: John Hopkins University Press, 1985, 2006; also Kittredge, G. L., Witchcraft in Old and New England, New York: Russell & Russell, 1929, 1957, 1958; and Davies, Owen, Witchcraft, Magic and Culture, 1736-1951, Manchester University Press, 1999
24. Semple, Sarah (2003), "Illustrations of damnation in late Anglo-Saxon manuscripts", Anglo-Saxon England, 32: 231–245
25. Semple, Sarah (1998), "A Fear of the Past: The Place of the Prehistoric Burial Mound in the Ideology of Middle and Later Anglo-Saxon England", World Archaeology: 117 {{citation}}: Unknown parameter |vol= ignored (|volume= suggested) (help)
26. Pope, J.C. (1968), Homilies of Aelfric: a supplementary collection (Early English Text Society 260), vol. II, Oxford University Press, p. 796, lines 118-125, from the second manuscript in an appendix to De Auguriis, lesson XVII from Ælfric's "Lives of the Saints"
27. Meaney, Audrey L. (1984), "Aelfric and Idolatry", Journal of Religious History, 13: 119–35, source of English translation from Anglo-Saxon
28. Drury, Nevill (1992) Dictionary of Mysticism and the Esoteric Traditions Revised Edition. Bridport, Dorset: Prism Press. "Witch".
29. Regino of Prüm (906), see Ginzburg (1990) part 2, ch. 1 (89ff.)
30. Maxwell-Stuart, P. G. (2000) "The Emergence of the Christian Witch" in History Today, Nov, 2000
31. Drymon, M.M. Disguised as the Devil: How Lyme Disease Created Witches and Changed History, 2008.
32. Mackay, C., Extraordinary Popular Delusions and the Madness of Crowds
33. See also Ryan, W.F. The Bathhouse at Midnight: An Historical Survey of Magic and Divination in Russia, Pennsylvania State University Press, 1999
34. International Standard Bible Encyclopedia article on Witchcraft, last accessed 31 March 2006. There is some discrepancy between translations; compare with that given in the Catholic Encyclopedia article on Witchcraft (accessed 31 March 2006), and the L. W. King translation (accessed 31 March 2006)
35. Template:Sourcebible; Template:Sourcebible; Template:Sourcebible; Template:Sourcebible; Template:Sourcebible; Template:Sourcebible; Template:Sourcebible
36. I Samuel 28
37. Geister, Magier und Muslime. Dämonenwelt und Geisteraustreibung im Islam. Kornelius Hentschel, Diederichs 1997, Germany
38. Magic and Divination in Early Islam (The Formation of the Classical Islamic World) by Emilie Savage-Smith (Ed.), Ashgate Publishing 2004
39. BBC News, "Pleas for condemned Saudi 'witch'", 14th February 2008
40. Is witchcraft alive in Africa?, BBC News
41. Thousands of child 'witches' turned on to the streets to starve
42. Penis theft panic hits city.., Reuters
43. 7 killed in Ghana over 'penis-snatching' episodes, CNN, January 18, 1997.
44. Mob burns to death 11 Kenyan "witches"
45. Living in fear: Tanzania's albinos, BBC News
46. Huson, Paul Mastering Witchcraft: a Practical Guide for Witches, Warlocks, and Covens, New York: G.P.Putnams Sons, 1970.
47. Clifton, Chas S., Her Hidden Children: The Rise of Wicca and Paganism in America, Lanham, MD: Altamira, 2006, ISBN 0759102023
48. Rose, Elliot, A Razor for a Goat, University of Toronto Press, 1962. Hutton, Ronald, The Pagan Religions of the Ancient British Isles, Cambridge, Mass.: Blackwell Publishers, 1993. Hutton, Ronald, The Triumph of the Moon: A History of Modern Pagan Witchcraft, Oxford University Press, 1999
49. Heselton, Philip. Wiccan Roots.
50. Heselton, Philip. Gerald Gardner and the Cauldron of Inspiration.
51. Kelly, Aidan, Crafting the Art of Magic, Llewellyn Publications, 1991
52. Hutton, Ronald, Triumph of the Moon, Oxford University Press, 1999.
53. Ruickbie, Leo. Witchcraft Out of the Shadows.
54. Murray, Margaret A., The Witch-Cult in Western Europe,Oxford University Press, 1921
55. Hutton, R.,The Triumph of the Moon: A History of Modern Pagan Witchcraft, Oxford University Press, pp. 205-252, 1999
56. Kelly, A.A., Crafting the Art of Magic, Book I: a History of Modern Witchcraft, 1939-1964, Minnesota: Llewellyn Publications, 1991
57. Valiente, D., The Rebirth of Witchcraft, London: Robert Hale, pp. 35-62, 1989

Literature

• Lizanne Henderson, ‘Witch-Hunting and Witch Belief in the Gàidhealtachd’’, Witchcraft and Belief in Early Modern Scotland Eds. Julian Goodare, Lauren Martin and Joyce Miller. Basingstoke: Palgrave MacMillan, 2007
• Lindquest, Galina. Conjuring Hope: Healing and Magic in Contemporary Russia. Vol. 1. New York: Berghahn Books, 2006.
• Pentikainen, Juha. "Marnina Takalo as an Individual." C. Jstor. 26 Feb. 2007.
• Pentikainen, Juha. "The Supernatural Experience." F. Jstor. 26 Feb. 2007.
• Moore, Henrietta L. and Todd Sanders 2001. Magical Interpretations, Material Realities: Modernity, Witchcraft and the Occult in Postcolonial Africa. London: Routledge.
• Worobec, Caroline. "Witchcraft Beliefs and Practices in Prerevolutionary Russia and Ukrainian Villages." Jstor. 27 Feb. 2007.
• Pócs, Éva (1999). Between the Living and the Dead: A perspective on Witches and Seers in the Early Modern Age. Budapest: Central European University Press. ISBN 963-9116-19-X.
• Ginzburg, Carlo (1990) Ecstasies: Deciphering the Witches' Sabbath.

External links

• The Witches' Voice 1997-2007 The Witches' Voice Inc
• Bibliography for the Study of Magic Witchcraft and Religion, James Dow, Professor of Anthropology at Oakland University
• Some historical notes on the witch-craze from historian Trevor Roper
• Kabbalah On Witchcraft - A Jewish view (Audio) chabad.org
• Over One Hundred Free Articles On Witchcraft
• Jewish Encyclopedia: Witchcraft
• Witchcraft in the Catholic Encyclopedia on (New Advent)
• Witchcraft and Devil Lore in the Channel Islands, 1886, by John Linwood Pitts, from Project Gutenberg
• A Treatise of Witchcraft, 1616, by Alexander Roberts, from Project Gutenberg
• Traditional British witchcraft site.
• University of Edinburgh's Scottish witchcraft database

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• Articles with specifically marked weasel-worded phrases from July 2008
• Witchcraft
• Anthropology
• Anthropology of religion