By Scott Cunningham
Provided as a set for the 1st time ever, Scott Cunningham's essays, spells, and rituals—originally released within the first variations of Llewellyn's Magical Almanac—grace this publication of magical writings penned within the early 1990s.
New and longtime enthusiasts of Cunningham will get pleasure from the author's undying knowledge on perennially renowned issues similar to the sabbats, Hawaiian magic, magical gardening, security magic, poultry charms, moon spells, yuletide timber, natural treatments, and historic Greek oracles.
Read Online or Download Cunningham's Magical Sampler: Collected Writings and Spells from the Renowned Wiccan Author PDF
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Extra info for Cunningham's Magical Sampler: Collected Writings and Spells from the Renowned Wiccan Author
178. 43. This happened in Mecklenburg (see Moeller, Dass Willkür über Recht ginge, 229) and Electoral Cologne (see Heuser, ‘Kurkölnische Hexenprozesse’, 172–3). The ‘instrumentalization’ of accusations is discussed in further detail later in this chapter. 44. Lowes is discussed in Chapter 8; Junius in Chapter 3; Flade in Chapter 4. Over 80 per cent of the male witches from the Saar territories were either property-less or poor, see Labouvie, ‘Men in witchcraft trials’, 59. 45. Rowlands, Witchcraft Narratives, 24–33, 161–4.
See Chapter 2 of this book, p. 50. 28 Alison Rowlands 48. This phenomenon has also been identified for Scotland (see Larner, Enemies of God, 94), Würzburg (see Roper, Witch Craze, 264), and Rothenburg (see Rowlands, Witchcraft Narratives, 150–61), for example. 49. Apps and Gow, Male Witches, 43. 50. On the Sami, see R. Hagen, ‘Traces of shamanism in the witch trials of Norway: The 1692 trial of the Sami shaman Anders Poulsen’, in H. de Waardt, J. M. Schmidt, H. C. E. Midelfort, S. Lorenz and D.
However, Roper also argues that they had a genuine sense of themselves as godly crusaders against the forces of evil and, in an age of elite obsession with paternal authority, as patriarchs responsible for the spiritual and social well-being of their subjects. For them, witches were malevolent and destructive tools of the Devil, an imaginative stance that enabled them to believe that their hunting of witches sprang not from ruthlessness, but from sympathy – for the suffering of the witch’s victims and for the good of the witch’s own soul, which could be saved only by her renunciation of the Devil and execution.