The Book of Changes, or I-Ching, is the primary reference work for advanced Armabella. While any version of the Book of Changes can be used, the commentaries in most are, at best, unhelpful and, at worst, misleading for the purposes of Armabella practice since they lean towards divination and philosophy, rather than the heavy focus on direct, real-time practical application that lies at the heart of Armabella. This is Armabella's own commentary-free version of the book, and has significantly better and more extensive cross referencing, as well as using Armabella's standard naming conventions for the Trigrams and Hexagrams, the unique SCRE classification system, and providing easy-access references for 21s in situ for all entries. This book is not suitable for beginners.

This book contains a detailed account of the various types of Icelandic folk-story, their likely origins and sources, the folk-beliefs they represent, and their meanings. In Iceland, people do not compose verse just to comfort themselves; they worship poetry and believe in it. In poetry is a power which rules men's lives and health, governs wind and sea. Icelanders have faith in hymns and sacred poems too, because of their content. They also have faith in secular poetry composed by themselves, believing it to be no less able to move mountains than religious faith is. By this belief in their own culture, they transfer it into the realm of mythology, and the glow of the super-human is shed over it. Whatever may have been their origin, the folk-stories of Iceland come to mirror the people's life and character, and in the period when the idea gained ground that all power comes from the people, their poetry and lore became sacred things that were revered and looked to as a potential source of strength. Icelandic folk-stories were similarly an important element in the Icelanders' struggle for national and cultural integrity in the nineteenth century. They were more truly Icelandic than anything else worthy of the name.

In Sorcery in Salem, local author John Hardy Wright examines the witchcraft delusion that afflicted Salem Village and Salem Town in the winter of 1691-92. Twenty inhabitants lost their lives at that time; nineteen were hanged on Gallows Hill, and one elderly man, Giles Cory, by remaining mute as a personal protest to the proceedings of the court, was pressed to death under heavy weights. Once the prosecuting examinations began on March 1, 1692, local authorities were uncertain what course the following trials would take. Spectral evidence, in which the shape of a suspected witch tortured people, was a primary indication of guilt, as was the "touch test," in which a victim was released from the witch's power upon the laying on of hands. Not being able to correctly recite the Lord's Prayer was also damning.