Neopagan witchcraft

This article's lead section may be too short to adequately summarize the key points. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. (July 2023)

Part of a series on
Witchcraft
Neopagan Wicca Feminist Dianic
By region Africa Asia Europe Goetia Roma Latin America Middle East North America Oceania
Related topics Cunning folk Folk religion Magic Black Grey White Magic and religion Shamanism Witch as an archetype Witch-cult hypothesis Witch hunt in the early modern period
v t e

Neopagan witchcraft, sometimes referred to as The Craft, is an umbrella term for some

In contemporary Western culture, some adherents of these religions, as well as some followers of New Age belief systems, may self-identify as "witches", and use the term "witchcraft" for their self-help, healing, or divination rituals.^[3] Others avoid the term due to its negative connotations. Religious studies scholars class the various neopagan witchcraft traditions under the broad category of 'Wicca',^[4][5] although many within Traditional Witchcraft do not accept that title.^[6]

These Neopagans use definitions of witchcraft which are distinct from those used by many anthropologists and from some historic understandings of witchcraft, such as that of pagan Rome, which had laws against harmful magic.^[7]

Origins

Most societies that have believed in harmful witchcraft or black magic have also believed in helpful or white magic or cunning craft.^[8] In these societies, practitioners of helpful magic provided services such as breaking the effects of witchcraft, healing, divination, finding lost or stolen goods, and love magic.^[9] In Britain they were commonly known as cunning folk or wise people.^[9] Alan McFarlane writes, "There were a number of interchangeable terms for these practitioners, 'white', 'good', or 'unbinding' witches, blessers, wizards, sorcerers, however 'cunning-man' and 'wise-man' were the most frequent".^[10] Ronald Hutton prefers the term "service magicians".^[9] Often these people were involved in identifying alleged witches.^[8]

In the 1920s, the witch-cult hypothesis gained increasing attention in occult circles when it was popularized by Margaret Murray.^[11] The witch-cult hypothesis was the idea that those persecuted as witches were not workers of harmful magic, but followers of a pagan religion (the "Old Religion") that had survived the Christianization of Europe. This has been proven untrue by further historical research.^[12][13][14] Though the theory of accused witches being followers of an organized pagan religion was discredited in academia, it spurred renewed interest in witchcraft.^[15]

From the 1930s, occult neopagan groups began to emerge who re-defined the term 'witchcraft' and applied it to their religion. They were initiatory secret societies inspired by Murray's witch cult theory, ceremonial magic, Aleister Crowley's Thelema, and historical paganism.^[16][17][18] The earliest group was the Bricket Wood coven of English occultist Gerald Gardner. Gardner said he had been initiated by a group of pagan witches, the New Forest coven, whom he said were one of the few remnants of this pagan witch cult.^[19] His story is disputed by academics.^{[20][21][17][22][23]} Gardner's neopagan witchcraft religion, later known as Wicca, adopted many of the traditions ascribed to Murray's witch cult.^[24]

Gerald Gardner was not the only person who believed they were a member of a surviving pagan witch-cult. Others such as

English historian Ronald Hutton notes that neopagan witchcraft is "the only full-formed religion which England can be said to have given the world."^[27]

Following its establishment in Britain, Gardnerian Wicca was brought to the U.S. in the early 1960s^[28] by English initiate Raymond Buckland and his then-wife Rosemary, who together founded a coven in Long Island.^[16][29] In the U.S., numerous new variants of Wicca then developed.^[30]

Wicca

Part of a series on
Wicca
Pentacle
History of Wicca History of Wicca Etymology of Wicca Bricket Wood coven New Forest coven Dettmer v. Landon Witch-cult hypothesis
Notable figures Gerald Gardner Doreen Valiente Alex Sanders Maxine Sanders Sybil Leek Dafo Margot Adler Victor Anderson Artemis Gavin Bone Lois Bourne Jack Bracelin Raymond Buckland Eddie Buczynski Zsuzsanna Budapest Charles Cardell Ipsita Roy Chakraverti Patricia Crowther Vivianne Crowley Robert Cochrane Scott Cunningham Phyllis Curott Cerridwen Fallingstar Janet Farrar Stewart Farrar Raven Grimassi Gavin Frost Yvonne Frost Philip Heselton Frederic Lamond Silver RavenWolf Starhawk Joseph Wilson
Rites and rituals Drawing down the Moon Great rite Handfasting Wiccaning Fivefold kiss Magic circle Cone of power Herbal medicine Scrying Spellwork / Incantation Banishing Divination Invocation Initiation Rite of passage Eko Eko Azarak Solitary practitioner Spiral dance
Deities Triple Goddess Horned God Green Man Holly King / Oak King Mother goddess
Traditions Alexandrian Wicca Algard Wicca Blue Star Wicca Central Valley Wicca Chthonioi Alexandrian Wicca Gardnerian Wicca 1734 Tradition Celtic Wicca Church and School of Wicca Cochrane's Craft Coven of Atho Dianic Wicca Faery Wicca Georgian Wicca Odyssean Wicca Reclaiming Seax-Wica Stregheria Universal Eclectic Wicca
Wiccan organisations Aquarian Tabernacle Church Coven Celeste Children of Artemis Church and School of Wicca Circle Sanctuary Covenant of the Goddess New Reformed Orthodox Order of the Golden Dawn Panthean Temple The Rowan Tree Church SpiralScouts International Universal Eclectic Wicca Wiccan Church of Canada Witchcraft Research Association
Holidays Wheel of the Year Solstice Equinox Imbolc Ostara Beltane Midsummer Lughnasadh Mabon Samhain Yule Esbat Wild Hunt
Key concepts Wiccan morality Wiccan Rede Rule of Three Wiccan views of divinity Coven Craft name Magic Witchcraft White magic Otherworld The Summerland Reincarnation Karma Skyclad Summoner Watchtower Familiar Animism
Paraphernalia Magical tools in Wicca Altar Amulet Athame Bell Besom Boline Book of Shadows Candles Cauldron Censer Chalice/Goblet Horn Incense Parchment Pentacle Runes Scourge Statue Talisman Tarot deck Theban alphabet Wand Witch's ladder
Literature Aradia, or the Gospel of the Witches The Meaning of Witchcraft The Spiral Dance What Witches Do Witchcraft Today Charge of the Goddess Enchanted Feminism
Other Cunning folk Cunning folk in Britain Enochian European witchcraft Fluffy Bunny Flying ointment Goetia Granny woman LGBT and Wicca Malleus Maleficarum Museum of Witchcraft and Magic Runes Theban Thelema Witch-hunt Witchcraft Research Association Witches' Sabbath Witching hour
v t e

Wicca is a

Various forms of Wicca are now practised as a religion with positive ethical principles, organised into autonomous covens and led by a High Priesthood. A survey published in 2000 cited just over 200,000 people who reported practicing Wicca in the United States.^[33] There is also "Eclectic Wicca", a movement of individuals and groups who share key Wiccan beliefs but have no formal link with traditional Wiccan covens. While some Wiccans call themselves witches, others avoid the term due to its negative connotations.^[34]

Gardnerian Wicca

Gardnerian Wicca, or Gardnerian Witchcraft, is the oldest tradition of Wicca. The tradition is itself named after Gerald Gardner (1884–1964). Gardner formed the Bricket Wood coven and in turn initiated many Witches who founded further covens, continuing the initiation of more Wiccans in the tradition. The term "Gardnerian" was probably coined by Robert Cochrane, who himself left that tradition to found his own.^[35]

Alexandrian Wicca

Alexandrian Wicca is the tradition founded by Alex Sanders (also known as "King of the Witches")^[36] who, with his wife Maxine Sanders, established it in Britain in the 1960s. Alexandrian Wicca is similar to and largely based upon Gardnerian Wicca, in which Sanders was trained to the first degree of initiation.^[37] It also contains elements of ceremonial magic and Qabalah, which Sanders studied independently. It is one of Wicca's most widely recognized traditions.^[38]

Eclectic Wicca

While the origins of modern Wiccan practice lie in coven activity and the careful handing on of practices to a small number of initiates, since the 1970s a widening public appetite made this unsustainable. From about that time, larger, more informal, often publicly advertised camps and workshops began to take place and it has been argued^[39] that this more informal but more accessible method of passing on the tradition is responsible for the rise of eclectic Wicca. Eclectic Wiccans are more often than not solitary practitioners. Some of these solitaries do, however, attend gatherings and other community events, but reserve their spiritual practices (Sabbats, Esbats, spell-casting, worship, magical work, etc.) for when they are alone. Eclectic Wicca is the most popular variety of Wicca in America^[40] and eclectic Wiccans now significantly outnumber lineaged Wiccans; their beliefs and practices tend to be much more varied.^[41]

Traditional Witchcraft

Some strands of neopagan witchcraft refer to themselves as "Traditional Witchcraft",^[4][5] "Traditional Pagan Witchcraft"',^[42] or the "Traditional Craft". Their beliefs and practices are similar to Wicca, but they use these terms to differentiate themselves from mainstream Wicca. They may wish to practice neopagan witchcraft differently from mainstream Wicca and outside national Wiccan networks.^[42] Religious studies scholars consider these traditions to fall under the umbrella or broad category of Wicca;^[4][5] treating Wicca as a religion with denominations in the same way Christianity has denominations like Catholicism and Protestantism.^[4] Religious studies scholar Ethan Doyle White described Traditional Witchcraft as:

a broad movement of aligned

magico-religious groups who reject any relation to Gardnerianism and the wider Wiccan movement, claiming older, more "traditional" roots. Although typically united by a shared aesthetic rooted in European folklore, the Traditional Craft contains within its ranks a rich and varied array of occult groups, from those who follow a contemporary Pagan path that is suspiciously similar to Wicca, to those who adhere to Luciferianism.^[43]

The Sabbatic Craft is described by its founder Andrew D. Chumbley as "an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which – when engaged with beyond names – may be understood as a Key unto the Hidden Design of Arte."^[51] Chumbley sometimes referred to the Nameless Faith,^[52] Crooked Path, and Via Tortuosa.^[51][53] He reserved "Sabbatic Craft" as a unifying term to refer to the "convergent lineages"^[51] of the "Cultus Sabbati," a body of neopagan witchcraft initiates.^[53]

Chumbley's works and those of Daniel Schulke on the Cultus Sabbati's "ongoing tradition of sorcerous wisdom"

'Sabbatic Craft' describes a corpus of magical practices which self-consciously utilize the imagery and mythos of the "Witches' Sabbath" as a cipher of ritual, teaching and gnosis. This is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern "witches" or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about both "witches" and their "ritual gatherings" has been appropriated and re-orientated by contemporary successors of cunning-craft observance, and then knowingly applied for their own purposes.

— Andrew Chumbley defining Sabbatic Craft ^[51]

In his

An Italian neopagan religion similar to Wicca emerged in the 1970s, known as

Feminism

Wiccans often consider their beliefs to be in line with liberal ideals such as the

Green movement, and particularly with feminism, by providing young women with what they see as a means for self-empowerment, control of their own lives, and a way of influencing the world around them.^[55][56] Feminist ideals are prominent in some branches of Wicca, such as Dianic Wicca, which has a tradition of women-led and women-only groups.^[57] The 2002 study Enchanted Feminism: The Reclaiming Witches of San Francisco suggests that some branches of Wicca include influential members of the second wave of feminism, which has also been redefined as a religious movement.^[55] As of 2006, many within British Traditional Wicca do not believe that feminist Witches should be called Wiccan.^[6]

Reclaiming Collective (1978–1997). It was founded in 1979, amidst the peace and anti-nuclear movements, by two neopagan women of Jewish descent, Starhawk (Miriam Simos) and Diane Baker, to explore and develop feminist neopagan emancipatory rituals.^[58] Today, the organization focuses on progressive social, political, environmental and economic activism.^[59]

Deborah Willis writes that "the magical practices of modern feminist and New Age witches closely resemble those of early modern cunning folk", whose work involved thwarting witchcraft. Yet she notes that the ideology of these neopagan movements "would be quite alien to the sixteenth-century cunning woman, whose magical beliefs coexisted comfortably with her Christian ones".^[60]

Media

Some of the recent growth in Wicca has been attributed to popular media such as

Indigenous definitions.^[57] A case study, "Mass Media and Religious Identity: A Case Study of Young Witches", found that the portrayal of positive witchcraft in popular culture is one reason young people are choosing to become Wiccans or self-identify as witches. The Internet is also thought to be driving growth in Wicca.^[61]

Demographics

Main article:

Demographics of Paganism

Neopagan witchcraft has been extremely difficult to pinpoint due to many religious surveys grouping it with general Paganism, stigmatization from much of the outside world, poor public opinion, and the secrecy prevalent among Neopagan Witches (and Pagans as a whole). This causes the demographics to fluctuate drastically and become difficult to track. Establishing exact numbers pertaining to witchcraft is difficult.[62] Nevertheless, there is a slow growing body of data on the subject.^[63] Based on studies conducted in the United States, all that can be said accurately of the growth rate of Neopagan Witchcraft in the U.S. is that "as of 2001 the ARIS organization reports that contemporary witchcraft saw a 1.575% growth rate between 1990 and 2001, effectively a doubling of adherents every two years."^[64] The limited tracking by ARIS has kept Neopagan Witchcraft from being continually and accurately tracked. However, there have been spikes over the years. These are attributed to growth as well as an increase in practitioner’s willingness to report, and increasingly positive views of Wicca in America.^[65]

The examples and perspective in this section may not represent a worldwide view of the subject. You may improve this section, discuss the issue on the talk page, or create a new section, as appropriate. (July 2023) (Learn how and when to remove this template message)

United States

Based on the most recent survey by the

per mill of respondents answered "Pagan" or "Wiccan" when polled.^[67]

According to Dr. Helen A. Berger's 1995 survey, "The Pagan Census", most American Pagans are middle class, educated, and live in urban/suburban areas on the East and West coasts.^[68]

See also

• Aleister Crowley bibliography
• Babalon – Goddess in Thelema
• English qaballa
   – English Qaballa system of James LeesPages displaying short descriptions of redirect targets
• Enochian magic – System of Renaissance magic
• European witchcraft – Belief in witchcraft in Europe
• Great rite – Wiccan ritual
• Lunar deity – Deity that represents the Moon
• Magical organization – Organization for the practice of occult magic
• Priestess – Women's ordination in religious groups
• Sorcery (goetia) – Magical practice involving evocation of demons
• The Thunder, Perfect Mind – Text in the Nag Hammadi library
• Semitic neopaganism – Religions attempting to reconstruct ancient Semitic religions, which may include traditions of Jewish witchcraft
• Worship of heavenly bodies – Worship of stars and other heavenly bodies as deities

References

This article has an unclear citation style. The references used may be made clearer with a different or consistent style of citation and footnoting. (July 2023) (Learn how and when to remove this template message)

This article needs more complete citations for verification. Please help add missing citation information so that sources are clearly identifiable. (July 2023) (Learn how and when to remove this template message)

1. ^ Berger 1999, p. 10.
2. ^ "magick". pluralism.org. Retrieved 2023-10-26.
3. ^ Clifton 2006, p. ^{[page needed]}; Tosenberger 2010; Berger & Ezzy 2009; Kelly 1992.
4. ^ ^{a b c d} Doyle White, Ethan (2015). Wicca: History, Belief & Community in Modern Pagan Witchcraft. Liverpool University Press. pp. 160–162.
5. ^ ^{a b c} Aitamurto, Kaarina; Simpson, Scott (2016). "36: The Study of Paganism and Wicca". The Oxford Handbook of New Religious Movements, Volume 2. Oxford University Press. p. 482.
6. ^ ^{a b} Adler 2006, p. 230.
7. ^ Dickie, Matthew (2003). Magic and Magicians in the Greco-Roman World. Routledge. pp. 138–142.
8. ^ ^{a b} Hutton, Ronald (2017). The Witch: A History of Fear, from Ancient Times to the Present. Yale University Press. pp. 24–25.
9. ^ ^{a b c} Hutton, Ronald (2017). The Witch: A History of Fear, from Ancient Times to the Present. Yale University Press. pp. x–xi.
10. ISBN 978-0415196123. Archived
    from the original on 26 January 2021. Retrieved 31 October 2017 – via Google Books.
11. ^ Hutton 1999, pp. 206–207.
12. ^ Hutton, Ronald (2017). The Witch: A History of Fear, from Ancient Times to the Present. Yale University Press. p. 121.
13. ^ Rose, Elliot, A Razor for a Goat, University of Toronto Press, 1962.
14. Blackwell Publishers
    , 1993.
15. ^ Adler 2006, pp. 44–46.
16. ^ ^{a b} Hutton 1999, pp. 205–252.
17. ^ ^{a b} Kelly 1991, p. ^{[page needed]}.
18. ^ Valiente 1989, pp. 35–62.
19. ^ Phillips, Julia (2004) [1991], History of Wicca in England: 1939 to the Present Day (PDF), the Australian Wiccan Conference in Canberra (2004 Revised ed.), Canberra, archived (PDF) from the original on 5 March 2016{{citation}}: CS1 maint: location missing publisher (link)
20. ISBN 978-1861631107
    .
21. ISBN 978-1861631640.^{[page needed}
    ]
22. ^ Hutton 1999, p. ^{[page needed]}.
23. ISBN 978-0709075677.^{[page needed}
    ]
24. doi:10.1080/0015587X.1994.9715877
25. ^ Hutton 1999, p. 305.
26. ^ Clifton 2006, p. ^{[page needed]}.
27. ^ ^{a b} Hutton 1999, p. vii.
28. ^ Lipp 2007, p. 13.
29. ^ Clifton 2006, pp. 24–25.
30. ^ Lipp 2007, ch. 1.
31. OCLC 44936549
    .
32. ^ Seims, Melissa (2008). "Wica or Wicca? - Politics and the Power of Words". The Cauldron (129). Archived from the original on 2010-10-20. Retrieved 2012-08-26.
33. JSTOR 2654107
    .
34. ^ Lewis, James (1996). Magical Religion and Modern Witchcraft. SUNY Press. p. 376.
35. ^ ^{a b} Valiente 1989, p. 122.
36. ISBN 0-432-07675-1
    .
37. ISBN 0-8065-2407-3
    .
38. ^ Adler 2006, p. ^{[page needed]}.
39. ^ Howard, Michael (2009). Modern Wicca. Woodbury, Minnesota: Llewellyn. pp. 299-301.
40. ^ Smith, Diane (2005). Wicca and Witchcraft for Dummies. Wiley Publishing. Pg. 125.
41. ^ "British Traditional Wicca F.A.Q." Sacramento, CA: New Wiccan Church International. Archived from the original on 2011-07-27. Retrieved 2009-07-22.
42. ^ ^{a b} De Blécourt, Willem; Hutton, Ronald; La Fontaine, Jean (1999). Witchcraft and Magic in Europe, Volume 6: The Twentieth Century. A&C Black. pp. 55–58.
43. ^ Doyle White 2011, pp. 205–206.
44. ^ Valiente 1989, pp. 120ff.
45. ^ Valiente 1989, p. 123.
46. ^ Valiente 1989, p. 117.
47. ^ Valiente 1989, p. 129.
48. ^ Pearson 2002, p. 38; Doyle White 2016, p. 46.
49. ^ Doyle White 2016, p. 161.
50. ^ Doyle White 2016, p. 162.
51. ^ ^{a b c d e} Chumbley, Andrew D.; Howard, Michael; Fitzgerald, Robert (February 2002). "An Interview with Andrew D. Chumbley" (PDF). The Cauldron (103). In essence, the Crooked Path Teachings intend a direct means of autonomous initiation into the Knowledge of the Magical Quintessence.^{[permanent dead link]}
52. ^ ^{a b} Chumbley, Andrew D. (May 2002). "Cultus Sabbati: Provenance, Dream and Magistry". The Cauldron (104). Archived from the original on 2010-06-19.
53. ^ ^{a b c d e} Schulke, Daniel A. (November 2006). "Way and Waymark—Considerations of Exilic Wisdom in the Old Craft". The Cauldron (122). Archived from the original on 2011-07-28.
54. ^ Rabinovitch, Shelley; Lewis, James (200). The Encyclopedia of Modern Witchcraft and Neo-Paganism.
55. ^
    S2CID 14030498. Archived
    (PDF) from the original on 2019-01-05. Retrieved 2018-11-11.
56. ^ Merskin, Debra (23 May 2007). Joining Forces: Teen Girl Witches and Internet Chat Groups. Annual Meeting of the International Communication Association. San Francisco.
57. ^ ^{a b c} Tosenberger 2010.
58. ^ Salomonsen 2002, p. 1.
59. ^ Starhawk (1995), The Five-Point Agenda, Reclaiming.org, Starhawk, archived from the original on 8 March 2012, retrieved 10 September 2012
60. ^ Willis, Deborah (2018). Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England. Cornell University Press. p. 24.
61. ^ Berger & Ezzy 2009.
62. ^ Berger 1999, p. 9.
63. ^ Robinson, B.A. (4 April 2008), Estimates of the number of Wiccans in the U.S., Ontario Consultants on Religious Tolerance, archived from the original on 22 October 2012, retrieved 3 September 2012
64. ISBN 978-1479894604
    .
65. ^ "How many Wiccans are there?". www.religioustolerance.org. Archived from the original on 5 May 2016. Retrieved 2016-02-12.
66. ^ Pitzl-Waters, Jason (26 February 2008), Parsing the Pew Numbers, Patheos, archived from the original on 16 July 2011
67. ^ Pew Forum on Religion & Public Life; Pew Research Center; Princeton Survey Research Associates International (PSRAI); Princeton Data Source, LLC (PDS) (February 2008), "Chapter 1: The Religious Composition of the United States", The U.S. Religious Landscape Survey: Religious Affiliation (PDF), Washington D.C.: Pew Forum Web Publishing and Communications, p. 12
68. ^ Berger 1999, pp. 8–9.

Works cited

• Adler, Margot (2006). Drawing Down the Moon; Witches, Druids, Goddess-Worshippers, and Other Pagans in America. Penguin Books.
  ISBN 9780807032374
  .
• ISBN 1-57003-246-7
  .
• Berger, Helen A.; Ezzy, Douglas (September 2009). "Mass Media and Religious Identity: A Case Study of Young Witches". Journal for the Scientific Study of Religion. 48 (3): 501–514.
  JSTOR 40405642
  .
• Clifton, Chas S. (2006). Her Hidden Children: The Rise of Wicca and Paganism in America. Lanham, MD: AltaMira Press.
  ISBN 0-7591-0201-5
  .
• Doyle White, Ethan (2011). "Robert Cochrane and the Gardnerian Craft: Feuds, Secrets, and Mysteries in Contemporary British Witchcraft". The Pomegranate: The International Journal of Pagan Studies. 13 (2).
  doi:10.1558/pome.v13i2.205
  .
• Doyle White, Ethan (2016). Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Brighton: Sussex Academic Press.
  ISBN 978-1-84519-754-4
  .
• ISBN 978-0192854490
  .
• ISBN 978-0875423708
  .
• Kelly, Aidan A. (1992). "An Update on Neopagan Witchcraft in America". In Lewis, James R.; Melton, J. Gordon (eds.). Perspectives on the New Age. Albany: State University of New York Press. pp. 136–151.
  ISBN 978-0791412138
  .
• Lipp, Deborah (2007). The Study of Witchcraft: A Guidebook to Advanced Wicca. San Francisco: Red Wheel/Weiser.
  ISBN 978-1-57863-409-5
  .
• Pearson, Joanne (2002). "The History and Development of Wicca and Paganism". In Joanne Pearson (ed.). Belief Beyond Boundaries: Wicca, Celtic Spirituality and the New Age. Aldershot: Ashgate. pp. 15–54.
  ISBN 9780754608202
  .
• Salomonsen, Jone (2002). Enchanted Feminism: Ritual, Gender and Divinity Among the Reclaiming Witches of San Francisco. Routledge.
  ISBN 978-0415223928
  .
• Tosenberger, Catherine (2010). "Neo-Paganism for Teens". Jeunesse: Young People, Texts, Cultures. 2 (2): 172–182.
  Project MUSE 406886
  .
• OCLC 59694320
  .

Further reading

• De Mattos Frisvold, Nicholaj (2014). Craft of the Untamed: An Inspired Vision of Traditional Witchcraft. Mandrake.
• Del Rio, M. A. (2000). Maxwell-Stuart, P. G. (ed.). Investigations Into Magic. Translated by P. G. Maxwell-Stuart. Manchester: Manchester University Press.
  ISBN 978-0719049767
  .
• Doyle White, Ethan (2010). "The Meaning of "Wicca": A Study in Etymology, History and Pagan Politics". The Pomegranate: The International Journal of Pagan Studies. 12 (2): 185–207.
  doi:10.1558/pome.v12i2.185
  .
• Gary, Gemma (2011). Traditional Witchcraft: A Cornish Book of Ways. Troy Books.
• Harris, N. (2004). Witcha: A Book of Cunning. Oxford: Mandrake of Oxford.
  ISBN 978-1869928773
  .
• Howard, Michael (2011). Children of Cain: A Study of Modern Traditional Witches. Richmond Vista, California: Three Hands Press.
  ASIN B006XKJF2U
  .
• Mastering Witchcraft: a Practical Guide for Witches, Warlocks, and Covens
  . New York: G. P. Putnam's Sons.
• Montesano, Marina, ed. (2020). Witchcraft, Demonology and Magic. Switzerland: Mdpi AG.
  ISBN 978-3039289592
  .
• Morgan, Lee (2013). A Deed Without a Name: Unearthing the Legacy of Traditional Witchcraft. Moon Books.
• Murray, Margaret A. (1921). The Witch-Cult in Western Europe. Oxford University Press.
• ISBN 978-0919690066
  .
• Radulović, Nemanja; Hess, Karolina Maria, eds. (2019). Studies on Western Esotericism in Central and Eastern Europe. Hungary: JATE Press.
  ISBN 978-9633153970
  .
• Salomonsen, Jone (1998). "Feminist Witchcraft and Holy Hermeneutics". In Geoffrey Samuel; Joanne Pearson; Richard H. Roberts (eds.). Nature Religion Today: Paganism in the Modern World. Edinburgh University Press.
  ISBN 978-0748610570
  .

External links

• Wicca, Witchcraft or Paganism? at Learnreligions.com
• Witchcraft and Wicca at the
  CUNY
  Academic Commons