Encyclopedia Of Witchcraft
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Following on from the hugely successful Element Encyclopedia of 5000 Spells, comes the next bumper encyclopedia celebrating all facets of witchcraft. This definite book is the most comprehensive, authoritative and entertaining guide you'll ever find on the mythology, folklore and traditions of magic.
In this mammoth magical treasure trove, Judika Illes explores the history, folklore, spirituality, and mythology of witchcraft. A feast of facts and curiosities, rooted in magical and spiritual traditions, from all over the world, there are recipes from the witch's cauldron, magical sacred dates, and methods of witches' flights. Discover how witchcraft has inspired popular culture from Shakespeare to Harry Potter, and how witches have suffered persecution and death in centuries past.
Ideal for both the dedicated follower and casual reader, as a perfect gift for yourself or someone else to treasure, this definitive encyclopedia is essential reading for anyone interested in folklore, mythology and magic.
to view the animation created in this example, click on the image below. simple flash animation - here - fla - simple flash animation you can download the fla file with that animation. save / open / export flash contentthe flash cs5 documents are saved (with file - save or 'ctrl+s') in the fla format, with '.fla' extension.rossell hope robbins (1912-1990), an acknowledged authority on witchcraft, was one of the half-dozen americans ever elected fellow of the royal society of literature. he authored over a dozen books and nearly 200 articles, including the definitive introduction to the catalogue of the witchcraft collection at cornell university library in 1979.this is the rare gift that every witch doctor, occult student, and paranormal investigator would find invaluable. every detailed fact, rumor, and rumor, are here. includes: the devil through the ages; the role of the devil in mythology; ancient witchcraft and demonology; a history of witchcraft, its magic and magick; the devil in european folklore; the devil in medieval literature; a history of the witchcraft persecutions; the rise of witchcraft in england; monsters and demons; witches; witchcraft and the law; black magic; hollows and haunted houses; witches and rappers; witchcraft trials in europe; the problem of witchcraft; the rise of the early modern witch-hunt; witchcraft in the united states; the devil in the new world; the role of witchcraft in the civil war.demonology is the study of demons, the study of evil, of supernatural or paranormal forces, and their connection with the christian faith. this book is a good introduction to the field, including topics such as humanoids and their nature, the hierarchy of demons, and the history and role of demons in the early christian world, along with a discussion of christian demonology. part i surveys the existence and nature of demons, including their physical appearance, their relationship to satan, and their origin and goals. part ii looks at the hierarchy of demons, with an introduction to the hierarchy, a survey of its role in satanology, and in-depth discussions of the related and lesser demons. 6a6f617c0c
The English colonists who came to Virginia in 1607 believed in the reality of witchcraft before they even set foot on North American soil. Like most Europeans, their Christian faith had deep roots, and they perceived the natural world as a place that could be shaped by supernatural forces. Witch trials had been a part of English life for centuries, and Parliament had passed a law criminalizing the practice of witchcraft in 1542, so the men and women who settled the English colony at Jamestown would have considered witchcraft to be a real and punishable offense.
The charges against Wright are typical of many witch trials during the colonial period: at a time when most misfortunes, like crop failure, illness, or death, had no apparent cause, witchcraft was a relatively logical explanation; an eccentric or unpopular member of the community made a convenient scapegoat. The fact that Wright was a woman is typical, too: in the surviving records of witchcraft cases in Virginia, only two accused witches were men, reflecting a trend that also exists in the legal records of England and the Massachusetts Bay Colony.
The last witchcraft trial on record in Virginia took place in 1730, five years before Parliament repealed the English statute against witchcraft. Justices charged the accused, a woman named Mary, with using witchcraft to find lost items and treasure. She was convicted and whipped thirty-nine times. This was likely the last criminal case of witchcraft tried in any of the mainland colonies. That same year, Benjamin Franklin published in the Pennsylvania Gazette a satirical report of a witch trial in New Jersey. His elaborate, mocking descriptions of the practices of court justices in trying witches illustrate the beginning of a shift in the colonial perception of witchcraft from terrifying reality to puritanical fantasy.
\"Witchcraft\" and \"sorcery\" are the terms used in the Bible to designate the practise of the arts of divination, which were tabooed by orthodox religious sentiment. As this orthodox sentiment was not a constant quantity, practises which at one time were regarded as innocent at another were relegated to the domain of sorcery or witchcraft. These practises were varied, and are denoted by several different Hebrew words.
Ewald and W. R. Smith have both observed thatDeut. xviii. 10-11 contains a formal list of all the important kinds of witchcraft or divination known at the time the passage was written. These various modes of obtaining oracles really diverted popular attention from spiritual prophecy. The Deuteronomist banished them from the realm of legitimate practise and promised in lieu of them a perennial succession of prophets. Among these various kinds of divination, \"ḳesem\" (by sacred lots in the presence of an idol) held a foremost place. It stands next in the list to making one's son or daughter \"pass through the fire.\" This was a part of Molochworship, and was probably a means of obtaining an oracle: hence it was classed with witchcraft.
If the date of the Deuteronomic code given by modern critics is accepted (about 650 B.C.), the prominence given to \"ḳesem\" is easily understood. The Prophets were raising popular practises to a higher level; and arts which had before been esteemed innocent, or regarded as the handmaids of religion, were now condemned as witchcraft. It is probable that other forms of sorcery in the list had passed through a similar history. Isaiah (viii. 19) indicates that in the eighth century B.C. necromancy (consulting the dead by either an ob or a yidde'oni) was the most popular competitor of prophecy for popular favor. It can not be supposed, as Stade and others hold, that ancestor worship in a pronounced form ever existed among the Semites (comp. Frey, \"Seelenglaube und Seelenkult im Alten Israel,\" Leipsic, 1898, and Grüneisen, \"Der Ahnenkultus und die Urreligion Israels,\" Halle, 1900); yet, when it is borne in mind how easily an ancestor or a departed sheik becomes a \"wali\" among the modern Arabs, it is not difficult to believe that the necromancy of ancient Israel had a semi-religious origin. The movement against necromancy was much older than that against \"ḳesem,\" for it began as early as the reign of Saul (comp. I Sam. xxviii. 3); but old customs are persistent, and \"seeking unto the dead\" was still a popular practise in the time of Isaiah.
The denunciations of Isaiah and the Deuteronomist did not, however, annihilate witchcraft. It still existed in the time of the author of the Ethiopic Book of Enoch, although it was then in bad odor. This writer ascribes all kinds of sorcery and divination to the angels, who, in Gen. vi. 2-4, are said to have come down to earth and taken human wives (comp. Ethiopic Enoch, vii. 1, viii. 1, ix. 7, and xvi. 3). In this writer's view sin came into the world through these angels, and not through the eating of the fruit in paradise (viii. 1 et seq.). His idea of witchcraft as consisting of nefarious knowledge is expressed in ch. xvi. 3, where he says that the angels had been in heaven, and so knew \"illegitimate mysteries.\"
The Apocalypse of Baruch (lx. 1) regards the religion of the Amorites as \"spells and incantations,\" but its author also remembers that Israel in the days of the Judges was polluted by similar sins. Any foreign religion is here counted as witchcraft and a wicked mystery. This is analogous to the classification as sorcery, in Deut. xviii. 10-11, of Moloch-worship, which is attributed to the Ammonites. See Magic.
The Salem Witch Trials are one of the best known, most studied, and most important events in early American history. The afflictions started in Salem Village (present-day Danvers), Massachusetts, in January 1692, and by the end of the year the outbreak had spread throughout Essex County, and threatened to bring down the newly formed Massachusetts Bay government of Sir William Phips. It may have even helped trigger a witchcraft crisis in Connecticut that same year. The trials are known for their heavy reliance on spectral evidence, and numerous confessions, which helped the accusations grow. A total of 172 people are known to have been formally charged or informally cried out upon for witchcraft in 1692. Usually poor and marginalized members of society were the victims of witchcraft accusations, but in 1692 many of the leading members of the colony were accused. George Burroughs, a former minister of Salem Village, was one of the nineteen people convicted and executed. In addition to these victims, one man, Giles Cory, was pressed to death, and five died in prison. The last executions took place in September 1692, but it was not until May 1693 that the last trial was held and the last of the accused was freed from prison.
Finally, it was nothing but the awakening of common sense towards the end of