Doreen Valiente
Doreen Valiente | |
---|---|
Born | Doreen Edith Dominy 4 January 1922 Mitcham, Surrey, England |
Died | 1 September 1999[1] Brighton, England | (aged 77)
Occupations |
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Doreen Edith Dominy Valiente (4 January 1922 – 1 September 1999) was an English Wiccan who was responsible for writing much of the early religious liturgy within the tradition of Gardnerian Wicca. An author and poet, she also published five books dealing with Wicca and related esoteric subjects.
Born to a middle-class family in
Eager to promote and defend her religion, she played a leading role in both the
Valiente's magical artefacts and papers were bequeathed to her last High Priest, John Belham-Payne, who donated them to a charitable trust, the Doreen Valiente Foundation, in 2011. Having had a significant influence in the history of Wicca, she is widely revered in the Wiccan community as "the Mother of Modern Witchcraft", and has been the subject of two biographies.
Biography
Early life: 1922–1952
Valiente was born Doreen Edith Dominy on 4 January 1922 in the London outer suburb of
During the
After October 1943 she was transferred to the intelligence service's offices in
Developing an interest in
Gerald Gardner and the Bricket Wood Coven: 1952–1957
"We seemed to take an immediate liking to each other. I realised that this man [Gardner] was no time-wasting pretender to occult knowledge. He was something different from the kind of people I had met in esoteric gatherings before. One felt that he had seen far horizons and encountered strange things; and yet there was a sense of humour about him and a youthfulness, in spite of his silver hair."
Valiente on her first meeting with Gardner, 1989[27]
She had also become familiar with the idea of a pre-Christian witch-cult surviving into the modern period through the works of Charles Godfrey Leland, Margaret Murray, and Robert Graves, although believed that the religion was extinct.[20] It was in autumn 1952 that she read an article by the reporter Allen Andrews in Illustrated magazine titled "Witchcraft in Britain". Discussing the recent opening of the Folklore Centre of Superstition and Witchcraft in Castletown on the Isle of Man, it mentioned the museum's director, Cecil Williamson, and its "resident witch", Gerald Gardner.[28]
Intrigued by the article, Valiente wrote a letter to Williamson in 1952, who in turn put her in contact with Gardner.[29] Valiente and Gardner wrote several letters back-and-forth, with the latter eventually suggesting that she meet him at the home of his friend and fellow Wiccan Edith Woodford-Grimes ("Dafo"), who lived not far from Bournemouth, in the Christchurch area.[30] Before she left the meeting, Gardner gave her a copy of his 1949 novel, High Magic's Aid, in which he describes a fictionalised account of Wiccan initiates in the Middle Ages; he allegedly did so in order to gauge her opinion on ritual nudity and scourging, both of which were present in his tradition of Gardnerian Wicca.[31]
Gardner invited Valiente again to Woodford-Grimes's house on
Later in the year, Gardner invited Valiente to visit him at his flat in
Gardner spent his summers at the Museum of Magic and Witchcraft on the Isle of Man, and thus often relied on Valiente to deal with his affairs in Southern England.[42] He sent her to meet the occult artist Austin Osman Spare when he wanted some talismans produced by the latter. Spare subsequently described Valiente as "a myopic stalky nymph... harmless and a little tiresome" in a letter that he wrote to Kenneth Grant.[42] At Gardner's prompting, she also met with the occultist Gerald Yorke, who was interested in learning about Wicca; Gardner insisted that she lie to Yorke by informing him that she was from a longstanding family of hereditary Wiccan practitioners.[43] She also aided him in preparing his second non-fiction book about Wicca, The Meaning of Witchcraft, focusing in particular on those sections refuting the sensationalist accusations of the tabloid press.[44]
However Gardner's increasing desire for publicity, much of it ending up negative, caused conflict with Valiente and other members of his coven like Ned Grove and Derek Boothby. She felt that in repeatedly communicating with the press, he was compromising the coven's security.[45] She was also not enthusiastic about two young people whom Gardner brought into the coven, Jack L. Bracelin and his girlfriend 'Dayonis', stating that "a more qualid pair of spivs it would be hard to find indeed".[46] Two factions emerged within the coven; Valiente led a broadly anti-publicity group, while Gardner led a pro-publicity one.[47] In 1957, Valiente and Grove drew up a list of "Proposed Rules of the Craft" which were partly designed to curtail Gardner's publicity-seeking. From his home in the Isle of Man, he responded that this was not necessary for a series of rules already existed—at which point he produced the Wiccan Laws. These laws limited the control of the High Priestess, which angered Valiente, who later realised that Gardner had simply made them up in response to her own Proposed Laws.[48] In summer 1957, the coven split.[49] According to Valiente, she and her followers "had had enough of the Gospel according to St. Gerald; but we still believed that the real traditional witchcraft lived".[50] According to Pagan studies scholar Ethan Doyle White, "Wicca had experienced its first great schism".[51]
Robert Cochrane and Where Witchcraft Lives: 1957–1969
After breaking from Gardner's Bricket Wood coven, Valiente formed her own coven with Grove as High Priest, still following the tradition of Gardnerian Wicca, albeit without the Wiccan laws, which she believed to be entirely an invention of Gardner's.
After her mother's death in August 1962, Valiente felt that she could be more open about being a Wiccan herself.[60]
Eager to spread information about Wicca throughout Britain, she also began to interact with press, sending a 1962 letter to the Spiritualist newspaper
Valiente began visiting local libraries and archives in order to investigate the history of witchcraft in Sussex.[68] On the basis of this research, the esoteric press Aquarian published her first book, Where Witchcraft Lives, in 1962.[69] Just as Gardner had done in his book Witchcraft Today, here Valiente did not identify as a practising Wiccan, but as an interested scholar of witchcraft.[70] It contained her own research into the history and folklore of witchcraft in her county of Sussex, which she had collected both from archival research and from the published work of the historian L'Estrange Ewen. It interpreted this evidence in light of the discredited theories of Margaret Murray, which claimed that a pre-Christian religious movement had survived to the present, when it had emerged as Wicca.[70] Hutton later related that it was "one of the first three books to be published on the subject" of Wicca, and that the "remarkable feature of the book is that it remains, until this date [2010], the only one produced by a prominent modern witch that embodies actual original research into the records of the trials of people accused of the crime of witchcraft during the early modern period."[71] In 1966, Valiente then produced a manuscript for a book titled I am a Witch!, a collection of poems with a biographical introduction; however, it was never published, publishers not believing that it would be commercially viable.[72]
Valiente learned of the non-Gardnerian Wiccan Charles Cardell from a 1958 article, and subsequently struck up a correspondence with him. Cardell suggested that they pool their respective traditions together, but Valiente declined the offer, expressing some scepticism regarding Cardell's motives and conduct.[73] In 1962, Valiente began a correspondence course run by Raymond Howard, a former associate of Cardell's; this course instructed her in a Wiccan tradition known as the Coven of Atho.[74] At Halloween 1963 she was then initiated into the Coven of Atho in a ritual overseen by Howard, entering the lowest rank of the course, that of 'Sarsen', and beginning to copy the teachings that she received into notebooks, where she was able to identify many of the sources from which Howard had drawn upon in fashioning his tradition.[75]
In 1964, Valiente was introduced to the Pagan witch
The Pagan Front, National Front, and further publications: 1970–1984
Living in Brighton, Valiente took up employment in a branch of the
In April 1972 her husband Casimiro died;[91] he had never taken an interest in Wicca or esotericism and Valiente later claimed that theirs had been an unhappy relationship.[92] Newly widowed, she soon had to move as the local council decided that her home was unfit for human habitation; she was relocated into council accommodation in the mid-1960s tower block of Tyson Place in Grosvenor Square, Brighton.[93] Her flat was described by visitors as cramped, being filled with thousands of books.[94] It was there that she met Ronald Cooke, a member of the apartment block's residents' committee; they entered into a relationship and she initiated him into Wicca, where he became her working partner.[95] Together they regularly explored the Sussex countryside, and went on several holidays to Glastonbury, further considering moving there.[96] She also joined a coven that was operating in the local area, Silver Malkin, after it was established by the Wiccan High Priestess Sally Griffyn.[97]
During the early 1970s, Valiente became a member of a far right
It was also in the early 1970s that she read
In 1973, the publishing company
In 1978, Valiente struck up a friendship with the Alexandrian Wiccans Stewart Farrar and Janet Farrar, who were then living in Ireland.[112] With the Farrars, she agreed to publish the original contents of the Gardnerian Book of Shadows, in order to combat the garbled variants that had been released by Cardell and Lady Sheba. The original Gardnerian material appeared in the Farrars' two books, Eight Sabbats for Witches and The Witches' Way (1984), both published with Hale at Valiente's recommendation.[113] In these works, Valiente and the Farrars identified differences between early recensions of the Book and identified many of the older sources that it drew upon.[114] Hutton believed that later scholars such as himself had to be "profoundly grateful" to the trio for undertaking this task,[115] while Doyle White opined that these publications, alongside Witchcraft for Tomorrow, helped contribute to "the democratisation of Wicca" by enabling any reader to set themselves up as a Wiccan practitioner.[116] As an appendix to The Witches' Way she also published the result of her investigations into "Old Dorothy", the woman whom Gardner had claimed had been involved with the New Forest coven. The academic historian Jeffrey Burton Russell had recently suggested that Gardner invented "Old Dorothy" as an attempt to hide the fact that he had invented Wicca himself. Valiente sought to disprove this, discovering that "Old Dorothy" was a real person: Dorothy Clutterbuck.[117] Valiente biographer Jonathan Tapsell described it as "one of Doreen's greatest known moments".[118]
Autobiography and final years: 1985–1999
In the mid-1980s, Valiente began writing an autobiography in which she focused on her own place within Wiccan history. It would be published by Hale in 1989 as The Rebirth of Witchcraft.[119] In this work she did not dismiss the Murrayite witch-cult theory, but she did undermine the belief that Wicca was the survival of it by highlighting the various false claims made by Gardner, Cochrane, and Sanders, instead emphasising what she perceived as the religion's value for the modern era.[120] She also provided a foreword for Witchcraft: A Tradition Renewed, a book published in 1990 by Hale. It had been written by Evan John Jones, a former member of the Clan of Tubal Cain who also lived in Brighton.[121] Heselton has expressed the view that Valiente likely did more than this, and that she wrote a number of the chapters herself.[122] As Valiente became better known, she came to correspond with a wide range of people within the Pagan and esoteric communities.[123] Through this, she met the American Wiccan Starhawk – whom she greatly admired – on one of the latter's visits to Britain.[124] She also communicated with the American Wiccan and scholar of Pagan studies Aidan A. Kelly during his investigations into the early Gardnerian liturgies. She disagreed with Kelly that there had been no New Forest coven and that Gardner had therefore invented Wicca, instead insisting that Gardner had stumbled on a coven of the Murrayite witch-cult.[125]
In 1997 Valiente discovered the Centre for Pagan Studies (CFPS), a Pagan organisation based in the Sussex hamlet of Maresfield that had been established in 1995. Befriending its founders, John Belham-Payne and his wife Julie Belham-Payne, she became the centre's patron and gave several lectures for the group.[128] In 1997 Cooke died, leaving Valiente grief-stricken.[129] Her final public speech was at the Pagan Federation's annual conference, held at Croydon's Fairfield Halls in November 1997; here she praised the work of early twentieth-century occultist Dion Fortune and urged the Wiccan community to accept homosexuals.[130] Valiente's health was deteriorating as she was diagnosed first with diabetes and then terminal pancreatic cancer; increasingly debilitated, John Belham-Payne and two of her friends became her primary carers.[131] In her last few days she was moved to the Sackville Nursing Home, there requesting that Belham-Payne publish an anthology of her poems after her death.[132] She died on 1 September 1999, with Belham-Payne at her side.[133] CFPS' barn in Maresfield, where an all-night vigil was held; those invited included Ralph Harvey, and Ronald Hutton. After this Pagan rite was completed, her coffin was cremated at Brighton's Woodvale crematorium, in an intentionally low-key service with John Belham-Payne, Doreen's last High priest as celebrant for the funeral.[134] As per her wishes, Valiente's ashes were scattered in Sussex woodland.[135] Her magical artefacts and manuscripts, including her Book of Shadows, were bequeathed to John Belham-Payne. Her book of poems was published posthumously in 2000, followed by an enlarged second edition in 2014.[136]
Personality
Hutton characterised Valiente as "a handsome woman of striking, dark-haired, aquiline looks, possessed of a strong, enquiring, candid, and independent personality, and a gift for poetry and ritual".[38] Belham-Payne noted that Valiente was "very tall, rather reserved and preferred to be in the background",[137] while Doreen Valiente Foundation Trustee, Ashley Mortimer described her as "sensible, practical, decent, honest and, perhaps most importantly, pragmatic".[138] The writer Leo Ruickbie described her as "a plain, owlishly bespectacled woman with a slight stoop and a friendly twinkle in her eye".[139] Throughout her life, Valiente remained a believer in the Murrayite Witch-Cult theory despite its having been academically discredited by the 1970s.[140]
Valiente had a strong dislike of unexpected visitors, and would often refuse to answer the door to those who knocked unannounced.[141] She was an avid fan of football, and closely followed the World Cup, refusing to open the door to any visitors while she was watching the competition on television.[142] She also enjoyed betting on horse races.[143]
Reception and legacy
Within the Wiccan community, Valiente has become internationally known as the "Mother of Modern Witchcraft" or "Mother of Wica",[144] although she herself disliked this moniker.[137] Heselton believed that Valiente's influence on Wicca was "profound and far-reaching",[135] while Ruickbie characterised her as Gardner's "most gifted acolyte".[145] Doyle White stated that an argument could be made that Gardner would "never have been anywhere near as successful" in promoting Wicca had he not had Valiente's help.[146] In 2016, Heselton expressed the view that Valiente was best known for her books, which are "still some of the most readable on the subject" of Wicca,[147] further highlighting that they often appeared on Wiccan reading lists.[148] The ritual liturgies that Valiente composed also proved highly influential within the Wiccan religion and constitute a core element of her legacy.[148]
Kelly asserted that Valiente "deserves credit for having helped transform the Craft from being the hobby of a handful of eccentric Brits into being an international religious movement".[149] Describing her as "a major personality in the development" of Wicca,[150] Hutton also expressed the view that "her enduring greatness lay in the very fact that she was so completely and strong-mindedly dedicated to finding and declaring her own truth, in a world in which the signposts to it were themselves in a state of almost complete confusion".[151]
Events and organisations
In 2009, the CFPS organised "A Day for Doreen", an event in central London dedicated to Valiente. Sixteen speakers from within the Wiccan and Pagan community came to talk at the event, which was a sell-out.[152] On 21 June 2013, the Centre For Pagan Studies unveiled a blue plaque at the Tyson Place tower block, Valiente's final home. Julie Belham-Payne performed the unveiling at the ceremony, and a speech was given by Denise Cobb, the Mayor of Brighton. It had been preceded by an open solstice ritual in Brighton's Steine Gardens, led by Ralph Harvey.[153]
Following Valiente's death, John Belham-Payne received offers of substantial amounts of money from buyers seeking to purchase parts of her collection.[154] In 2011 he entrusted the collection of artefacts that he had inherited from Valiente to the newly established the Doreen Valiente Foundation.[155] A charitable trust, the Foundation was designed to prevent the collection being broken up and sold,[156] moreover allowing for future Wiccans and researchers to start "delving into it, protecting it, making it accessible and available for people to research, learn from and enjoy."[157] John Belham-Payne became the group's chairman, while Ashley Mortimer, Brian Botham, and Trish Botham were appointed as trustees.[158]
Aside from Valiente's autobiography, The Rebirth of Witchcraft, the first published biography of Valiente was written by Jonathan Tapsell and published as Ameth: The Life and Times of Doreen Valiente by Avalonia Books in 2013.[159] Doyle White characterised this volume as being "all-too-brief".[159] Belham-Payne initially considered writing a biography of Valiente, but feeling that he was not academically qualified to do so, he commissioned Heselton – who had previously published several books on Gardner – to do so, publishing the result as Doreen Valiente: Witch through his Doreen Valiente Foundation in 2016.[159] It held its launch party at the esoteric-themed bookstore, Treadwell's, in central London, in February 2016, shortly after Belham-Payne's death.[159]
Bibliography
Heselton's 2016 biography of Valiente includes a bibliography of her published work, as well as her contributions to other books.[160]
Publication year | Title | Publisher |
---|---|---|
1962 | Where Witchcraft Lives | Aquarian |
1973 | An ABC of Witchcraft | Robert Hale (London) |
1975 | Natural Magic | Robert Hale (London) |
1978 | Witchcraft for Tomorrow | Robert Hale (London) |
1989 | The Rebirth of Witchcraft | Robert Hale (London) |
2000 | Charge of the Goddess | Hexagon Hoopix |
2011 | Where Witchcraft Lives limited edition | Centre For Pagan Studies |
2014 | Charge of the Goddess expanded edition | Centre For Pagan Studies |
References
Footnotes
- ^ "Obituary: Doreen Valiente". The Independent. London. 20 September 1999. Retrieved 5 April 2019.
- ^ Tapsell 2013, p. 12; Heselton 2016, p. 14.
- ^ Tapsell 2013, p. 12.
- ^ Heselton 2016, pp. 17–18.
- ^ Heselton 2016, p. 17.
- ^ Tapsell 2013, p. 13.
- ^ Tapsell 2013, p. 14.
- ^ Heselton 2016, p. 28.
- ^ Tapsell 2013, pp. 14–15; Heselton 2016, pp. 31–32.
- ^ Heselton 2016, p. 32.
- ^ Tapsell 2013, p. 15; Heselton 2016, pp. 33–35.
- ^ Heselton 2016, pp. 36–37.
- ^ Heselton 2016, p. 40.
- ^ Tapsell 2013, p. 15; Heselton 2016, p. 44.
- ^ Tapsell 2013, p. 15; Heselton 2016, p. 47.
- ^ Heselton 2016, p. 48.
- ^ Heselton 2016, p. 50.
- ^ Valiente 1989, p. 36; Tapsell 2013, p. 16; Heselton 2016, pp. 52–54.
- ^ Valiente 1989, p. 36; Tapsell 2013, p. 16; Heselton 2016, pp. 55–56.
- ^ a b Valiente 1989, p. 36.
- ^ Heselton 2016, pp. 65–66.
- ^ Tapsell 2013, pp. 17–18; Heselton 2016, pp. 62–64.
- ^ Heselton 2016, p. 66.
- ^ Valiente 1989, pp. 15–17; Tapsell 2013, p. 17; Heselton 2016, pp. 60–61.
- ^ Valiente 1989, pp. 35–36; Heselton 2016, pp. 60–61.
- ^ Valiente 1989, p. 35; Howard 2009, pp. 110–111; Heselton 2016, p. 58.
- ^ Valiente 1989, p. 37.
- ^ Valiente 1989, pp. 14, 35; Tapsell 2013, p. 18; Heselton 2016, p. 67.
- ^ Valiente 1989, pp. 14–15, 37; Hutton 1999, p. 244; Ruickbie 2004, p. 126; Howard 2009, p. 113; Tapsell 2013, pp. 18–19; Heselton 2016, p. 68.
- ^ Valiente 1989, pp. 37–38; Hutton 1999, p. 244; Tapsell 2013, pp. 19–20; Heselton 2016, p. 70.
- ^ Valiente 1989, pp. 39–40; Ruickbie 2004, p. 126; Tapsell 2013, p. 20; Heselton 2016, p. 71.
- ^ Valiente 1989, pp. 40, 47; Hutton 1999, p. 244; Tapsell 2013, p. 20; Heselton 2016, pp. 73–74.
- ^ Valiente 1989, pp. 40–41; Tapsell 2013, p. 20; Heselton 2016, pp. 74–75.
- ^ Valiente 1989, p. 47; Hutton 1999, p. 244; Ruickbie 2004, p. 126.
- ^ Hutton 1999, p. 244; Ruickbie 2004, p. 126; Doyle White 2016, p. 30.
- ^ Hutton 1999, p. 244.
- ^ Valiente 1989, pp. 54, 57, 60–61; Ruickbie 2004, p. 127; Howard 2009, p. 115; Heselton 2016, pp. 81–82; Doyle White 2016, p. 30.
- ^ a b Hutton 1999, p. 246.
- ^ Hutton 1999, p. 246; Ruickbie 2004, p. 127.
- ^ Hutton 1999, p. 247; Ruickbie 2004, p. 128.
- ^ Hutton 1999, p. 247.
- ^ a b Heselton 2016, p. 89.
- ^ Hutton 1999, p. 246; Heselton 2016, p. 88.
- ^ Heselton 2016, pp. 90–92.
- ^ Valiente 1989, pp. 65–68; Heselton 2016, p. 97.
- ^ Heselton 2016, p. 95.
- ^ Valiente 1989, p. 69.
- ^ Valiente 1989, pp. 69–71; Ruickbie 2004, pp. 128–129; Heselton 2016, pp. 98–99; Doyle White 2016, p. 31.
- ^ Valiente 1989, p. 72; Heselton 2016, p. 100; Doyle White 2016, p. 31.
- ^ Valiente 1989, p. 72.
- ^ Doyle White 2016, p. 31.
- ^ Tapsell 2013, p. 48.
- ^ Heselton 2016, pp. 100–102.
- ^ Tapsell 2013, p. 48; Heselton 2016, p. 93.
- ^ Heselton 2016, p. 271.
- ^ Valiente 1989, pp. 137–162; Tapsell 2013, pp. 48–51; Heselton 2016, p. 109.
- ^ Valiente 1989, p. 80; Hutton 1999, p. 311; Ruickbie 2004, p. 129; Heselton 2016, pp. 119–120; Doyle White 2016, p. 32.
- ^ Howard 2009, p. 186; Heselton 2016, p. 127.
- ^ Heselton 2016, pp. 223–224.
- ^ Heselton 2016, p. 169.
- ^ Tapsell 2013, pp. 60–61.
- ^ Heselton 2016, pp. 166–167.
- ^ Heselton 2016, p. 168.
- ^ Hutton 1999, p. 312; Heselton 2016, p. 140.
- ^ Hutton 1999, p. 312; Heselton 2016, pp. 141–144.
- ^ Doyle White 2015, pp. 156–158.
- ^ Hutton 1999, p. 312; Heselton 2016, p. 231.
- ^ Heselton 2016, pp. 105–107.
- ^ Tapsell 2013, p. 60; Heselton 2016, p. 107.
- ^ a b Hutton 1999, p. 309.
- ^ Hutton 2010, pp. xv–xvi.
- ^ Heselton 2016, pp. 169–170.
- ^ Hutton 1999, p. 298; Heselton 2016, pp. 115–119.
- ^ Tapsell 2013, p. 52; Heselton 2016, pp. 122–124.
- ^ Heselton 2016, p. 124; Doyle White 2016, p. 37.
- ^ Valiente 1989, p. 117; Heselton 2016, p. 128.
- ^ Heselton 2016, p. 129.
- ^ Valiente 1989, p. 117.
- ^ Valiente 1989, p. 122; Tapsell 2013, p. 56; Heselton 2016, p. 132.
- ^ Valiente 1989, p. 129; Doyle White 2011, pp. 43–44; Doyle White 2013, p. 90; Doyle White 2016, pp. 38–39; Heselton 2016, p. 135.
- ^ Valiente 1989, p. 129.
- ^ Valiente 1989, p. 133; Tapsell 2013, p. 59; Heselton 2016, pp. 136–137.
- ^ Doyle White 2013, p. 90.
- ^ Tapsell 2013, p. 83.
- ^ Tapsell 2013, p. 68.
- ^ Tapsell 2013, p. 72.
- ^ Tapsell 2013, p. 78.
- ^ Hutton 1999, p. 371; Tapsell 2013, p. 65; Heselton 2016, p. 152.
- ^ Hutton 1999, p. 371.
- ^ Heselton 2016, pp. 149–151.
- ^ Tapsell 2013, p. 65.
- ^ Heselton 2016, pp. 272–273.
- ^ Tapsell 2013, p. 65; Heselton 2016, pp. 274–275.
- ^ Heselton 2016, p. 276.
- ^ Tapsell 2013, p. 76; Heselton 2016, pp. 282–284.
- ^ Heselton 2016, p. 284.
- ^ Heselton 2016, pp. 295–296.
- ^ Heselton 2016, pp. 153, 157.
- ^ Heselton 2016, pp. 153–154.
- ^ Heselton 2016, pp. 157–158.
- ^ Heselton 2016, pp. 159–162.
- ^ Heselton 2016, pp. 162–163.
- ^ Heselton 2016, pp. 171–172.
- ^ Heselton 2016, pp. 172–175.
- ^ Heselton 2016, p. 172.
- ^ Tapsell 2013, p. 70.
- ^ Heselton 2016, pp. 176–178.
- ^ Heselton 2016, pp. 186–191.
- ^ Heselton 2016, pp. 191–200; Doyle White 2016, p. 54.
- ^ Heselton 2016, p. 202.
- ^ Heselton 2016, pp. 217–218.
- ^ Heselton 2016, pp. 233, 235.
- ^ Heselton 2016, pp. 235–239.
- ^ Hutton 1999, pp. 226–227.
- ^ Hutton 1999, p. 206.
- ^ Doyle White 2016, p. 54.
- ^ Tapsell 2013, pp. 90–96; Heselton 2016, pp. 239–246.
- ^ Tapsell 2013, p. 96.
- ^ Hutton 1999, pp. 382–383; Heselton 2016, pp. 258–266.
- ^ Hutton 1999, p. 383.
- ^ Heselton 2016, pp. 266–269.
- ^ Heselton 2016, p. 267.
- ^ Tapsell 2013, pp. 72–73.
- ^ Tapsell 2013, p. 84.
- ^ Tapsell 2013, pp. 96–97; Heselton 2016, pp. 251–253.
- ^ The Charge of the Goddess, Doreen Valiente, Hexagon Hoopix, page 66
- ^ Heselton 2016, p. 217.
- ^ Tapsell 2013, p. 102; Heselton 2016, pp. 298–300.
- ^ Tapsell 2013, p. 104; Heselton 2016, p. 296.
- ^ Tapsell 2013, pp. 104–105; Heselton 2016, pp. 301–303.
- ^ Tapsell 2013, pp. 103, 105; Heselton 2016, p. 305.
- ^ Tapsell 2013, p. 108; Heselton 2016, p. 306.
- ^ Tapsell 2013, p. 109.
- ^ Tapsell 2013, p. 110; Heselton 2016, pp. 307–308.
- ^ a b Heselton 2016, p. 310.
- ^ Heselton 2016, pp. 220–221.
- ^ a b Belham-Payne 2016, p. 315.
- ^ Heselton 2016, p. 237.
- ^ Ruickbie 2004, p. 125.
- ^ Kelly 2007, pp. 86–87.
- ^ Heselton 2016, p. 292.
- ^ Heselton 2016, pp. 291–292.
- ^ Heselton 2016, p. 291.
- ^ Doyle White 2013, p. 90; Doyle White 2016, p. 30; Doyle White 2016b, p. 108.
- ^ Ruickbie 2004, p. 213.
- ^ Doyle White 2016b, p. 108.
- ^ Heselton 2016, p. 165.
- ^ a b Heselton 2016, p. 311.
- ^ Kelly 2007, p. 26.
- ^ Hutton 1999, p. 207.
- ^ Hutton 1999, pp. 383–384.
- ^ Belham-Payne 2016, p. 322.
- ^ Tapsell 2013, p. 113.
- ^ Mortimer 2016, p. 328.
- ^ Belham-Payne 2016, p. 319.
- ^ Mortimer 2016, p. 329.
- ^ Belham-Payne 2016, p. 331.
- ^ Mortimer 2016, pp. 329, 331.
- ^ a b c d Doyle White 2016b, p. 109.
- ^ Heselton 2016, pp. 338–339.
Bibliography
- Belham-Payne, John (2016). "Doreen As I Knew Her". Doreen Valiente: Witch. Philip Heselton. N.p.: The Doreen Valiente Foundation. pp. 315–325. ISBN 978-0992843069.
- 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): 205–224. .
- ——— (2013). "An Elusive Roebuck: Luciferianism and Paganism in Robert Cochrane's Witchcraft" (PDF). Correspondences: An Online Journal for the Academic Study of Western Esotericism. 1 (1): 75–101.
- ——— (2015). "An' it Harm None, Do What Ye Will: A Historical Analysis of the Wiccan Rede". Magic, Ritual, and Witchcraft. 10 (2): 142–171. S2CID 162659899.
- ——— (2016). Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Brighton: Sussex Academic Press. ISBN 978-1-84519-754-4.
- ——— (2016b). "Review of Philip Heselton's Doreen Valiente: Witch". The Pomegranate: The International Journal of Pagan Studies. 18 (1): 108–111. .
- Heselton, Philip (2016). Doreen Valiente: Witch. N.p.: The Doreen Valiente Foundation. ISBN 978-0992843069.
- Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. New York: Oxford University Press. ISBN 0-19-820744-1.
- ——— (2010). "Foreword". Where Witchcraft Lives (second ed.). Copenhagen: Whyte Tracks. ISBN 978-87-92632-09-8.
- Howard, Michael (2009). Modern Wicca: A History from Gerald Gardner to the Present. Woodbury: Llewellyn. ISBN 9780738722887.
- Kelly, Aidan A. (2007). Inventing Witchcraft: A Case Study in the Creation of a New Religion. Loughborough, Leicestershire: Thoth Publications. ISBN 978-1870450584.
- Mortimer, Ashley (2016). "Foundation: The Legacy of Doreen Valiente". Doreen Valiente: Witch. Philip Heselton. N.p.: The Doreen Valiente Foundation. pp. 327–334. ISBN 978-0992843069.
- Ruickbie, Leo (2004). Witchcraft Out of the Shadows: A Complete History. London: Robert Hale. ISBN 978-0709075677.
- Tapsell, Jonathan (2013). Ameth: The Life and Times of Doreen Valiente. London: Avalonia. ISBN 978-1905297702.
- Valiente, Doreen (1989). The Rebirth of Witchcraft. London: Robert Hale. ISBN 978-0709037156.
External links
- Official website of the Doreen Valiente Foundation
- Doreen Valiente biography Archived 14 June 2006 at the Wayback Machine
- Letters from Doreen Valiente to Rev. T. Allen Greenfield
- The Wica – Information on Doreen Valiente and other craft elders
- The Centre for Pagan Studies website