The emergence of the fantastic tale in the late eighteenth and early nineteenth centuries reflects a growing fascination with the supernatural, the marvelous, and the occult as the site for literary innovation. Taking Jacques Cazotte's prototypical "The Devil in Love" as a starting point, this book examines the genre's early development in the fantastic tales of the German romantics Ludwig Tieck, Achim von Arnim, and E. T. A. Hoffmann; the subsequent French rediscovery of the genre in works by Theophile Gautier and Prosper Merimee; and Edgar Allan Poe's contributions to the new literary form.
The literary innovation of the fantastic tale contributed to the production of a mode of subjectivity intrinsic to the history of sexuality. It arose at a moment in the history of communication when similarity and perfect openness were no longer considered the unquestioned basis of friendship or love, when the other's potentially dark secrets became seductive and fascinating.

In Obeah, Race and Racism, Eugenia O'Neal vividly discusses the tradition of African magic and witchcraft, traces its voyage across the Atlantic and its subsequent evolution on the plantations of the New World, and provides a detailed map of how English writers, poets and dramatists interpreted it for English audiences. The triangular trade in guns and baubles, enslaved Africans and gold, sugar and cotton was mirrored by a similar intellectual trade borne in the reports, accounts and stories that fed the perceptions and prejudices of everyone involved in the slave trade and no subject was more fascinating and disconcerting to Europeans than the religious beliefs of the people they had enslaved. Indeed, African magic made its own triangular voyage; starting from Africa, Obeah crossed the Atlantic to the Caribbean, then journeyed back across the ocean, in the form of traveller's narratives and plantation reports, to Great Britain where it was incorporated into the plots of scores of books and stories which went on to shape and form the world view of explorers and colonial officials in Britain's far-flung empire. O'Neal examines what British writers knew or thought they knew about Obeah and discusses how their perceptions of black people were shaped by their perceptions of Obeah. Translated or interpreted by racist writers as a devil-worshipping religion, Obeah came to symbolize the brutality, savagery and superstition in which blacks were thought to be immured by their very race. For many writers, black belief in Obeah proved black inferiority and justified both slavery and white colonial domination. The English reading public became generally convinced that Obeah was evil and that blacks were, at worst, devil worshippers or, at best, extremely stupid and credulous. And because books and stories on Obeah continued to promulgate either of the two prevailing perspectives, and sometimes both together until at least the 1950s, theories of black inferiority continue to hold sway in Great Britain today.

This book is the first major study of England's biggest and best-known witch trial which took place in 1612, when ten witches were arraigned and hung in the village of Pendle in Lancashire. The book has equal appeal across the disciplines of both History and English Literature/Renaissance Studies, with essays by the leading experts in both fields. Includes helpful summaries to explain the key points of each essay. Brings the subject up-to-date with a study of modern Wicca and paganism, including present-day Lancashire witches. Quite simply, this is the most comprehensive study of any English witch trial. -- .

2013 Reprint of 1946 Fifth Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. Mr. Hall, himself an honorary 33x Mason, reveals the profounder aspects of this ancient Fraternity which has been a source of inspiration to so many individuals through the centuries. The basic symbolism of the three degrees of the Blue Lodge is explained. The text can be read with profit by both new and old Masons, for within its pages lies an interpretation of Masonic symbolism which supplements the monitorial instruction usually given in the lodges. The leading Masonic scholars of all times have agreed that the symbols of the Fraternity are susceptible of the most profound interpretation and thus reveal to the truly initiated certain secrets concerning the spiritual realities of life. Freemasonry is therefore more than a mere social organization a few centuries old, and can be regarded as a perpetuation of the philosophical mysteries and initiations of the ancients. This is in keeping with the inner tradition of the Craft, a heritage from pre-Revival days. The present volume will appeal to the thoughtful Mason as an inspiring work, for it satisfies the yearning for further light and leads the initiate to that Sanctum Sanctorum where the mysteries are revealed. The book is a contribution to Masonic idealism, revealing the profounder aspects of our ancient and gentle Fraternity - those unique and distinctive features which have proved a constant inspiration through the centuries. Chapters Include: Chapter I - The Eternal Quest Chapter II - The Candidate Chapter III - The Entered Apprentice Chapter IV - The Fellow Craft Chapter V - The Master Mason Chapter VI - The Qualifications of a True Mason Epilogue

What, in the sixteenth and seventeenth centuries, was 'superstition'? Where might it be found, and how might it be countered? How was the term used, and how effective a weapon was it in the assault on traditional religion?. The ease with which accusations of 'superstition' slipped into the language of Reformation debate has ensured that one of the most fought over terms in the history of early modern popular culture, especially religious culture, is also one of the most difficult to define. Offers a novel approach to the issue, based upon national and regional studies, and examinations of attitudes to prophets, ghosts, saints and demonology, alongside an analysis of Catholic responses to the Reformation and the apparent presence of 'superstition' in the reformed churches. Challenges the assumptions that Catholic piety was innately superstitious, while Protestantism was rational, and suggests that the early modern concept of 'superstition' needs more careful treatment by historians. Demands that the terminology and presuppositions of historical discourse on the Reformation be altered to remove lingering sectarian polemic. -- .

2013 Reprint of 1937 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. The first chapter of this essay provides a soundly skeptical, mythicist take on Christian origins, while simultaneously asserting Lemurian and Atlantean sources for esoteric traditions. The next three chapters are organized according to the book's pattern: brain/spirit, heart/emotions, and generative organs/physical sensation. In the chapter on "The Spinal Column" corresponding to the heart, there is also a discussion of clairvoyance and mediumship, and in the chapter on "The Infernal Worlds" Hall additionally provides an exposition of color symbolism. The final chapter of Occult Anatomy is on "embryology," which offers readings of religious texts as perinatal allegories. It then continues with a thumbnail description of the seven-year cyclical climacteric pattern of individual human development.

In the courtrooms of seventeenth-century Russia, the great majority of those accused of witchcraft were male, in sharp contrast to the profile of accused witches across Catholic and Protestant Europe in the same period. While European courts targeted and executed overwhelmingly female suspects, often on charges of compacting with the devil, the tsars' courts vigorously pursued men and some women accused of practicing more down-to-earth magic, using poetic spells and home-grown potions. Instead of Satanism or heresy, the primary concern in witchcraft testimony in Russia involved efforts to use magic to subvert, mitigate, or avenge the harsh conditions of patriarchy, serfdom, and social hierarchy.

Broadly comparative and richly illustrated with color plates, Desperate Magic places the trials of witches in the context of early modern Russian law, religion, and society. Piecing together evidence from trial records to illuminate some of the central puzzles of Muscovite history, Kivelson explores the interplay among the testimony of accusers, the leading questions of the interrogators, and the confessions of the accused. Assembled, they create a picture of a shared moral vision of the world that crossed social divides. Because of the routine use of torture in extracting and shaping confessions, Kivelson addresses methodological and ideological questions about the Muscovite courts' equation of pain and truth, questions with continuing resonance in the world today. Within a moral economy that paired unquestioned hierarchical inequities with expectations of reciprocity, magic and suspicions of magic emerged where those expectations were most egregiously violated.

Witchcraft in Russia surfaces as one of the ways that oppression was contested by ordinary people scrambling to survive in a fiercely inequitable world. Masters and slaves, husbands and wives, and officers and soldiers alike believed there should be limits to exploitation and saw magic deployed at the junctures where hierarchical order veered into violent excess.

Druidry and Wicca are the two great streams of Western Pagan tradition. Both traditions are experiencing a renaissance all over the world, as more and more people seek a spirituality rooted in a love of nature and the land. Increasingly, readers are combining the ideas of both traditions to craft their own spiritual practice. In this down-to-earth, inspiring guide, Philip Carr-Gomm offers a name for this Path that draws on the common beliefs and practices of Wicca and Druidry: DruidCraft. DruidCraft draws on the traditions of scholarship, storytelling, magical craft and seasonal celebration of both the Craft and Druidry to offer inspiration, teachings, rituals, and magical techniques that can help you access your innate powers of creativity, intuition and healing.

2013 Reprint of 1939 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. In the background of what has become known as ceremonial magic is medieval Jewish magic. In turn this was based on the Kabbalah, the Jewish traditions known as Haggadah, and other esoteric beliefs. This is a comprehensive review of Jewish magic from the 10th to the 15th century, including a rich lode of folklore. Many well-known Jewish traditions are explained, such as why a glass is broken at a wedding, and how the expression mazel tov is related to a belief in Astrology. Trachtenberg deals extensively with Golems, Succubi, the Lillim, (from Lilith--Adam's first wife), and other magical creatures, some well known such as werewolves, and others not so well, such as estrie, mare and broxa. There are detailed descriptions of talismans, amulets, charms, and other curious magical objects. There are chapters dealing with dream interpretation, medical beliefs, necromancy, and other forms of divination. There is also a short glossary, so if you are having trouble telling the difference between a Kaddish and a Kiddush, you're in luck. The author, Joshua Trachtenberg (b. 1904, d. 1959) was a reform rabbi on the east coast of the US. This is an elaboration of his Columbia University Ph.D. thesis. Trachtenberg's appreciation of the role of folk-magic in Jewish culture is important for the study of Judaism, and also the roots of modern Pagan beliefs and practices.

Alchemy is best known as the age-old science of turning base metal into gold. But it is much more: essentially, it is a path of self-knowledge, unique in the Western tradition, with vital relevance for the modern world. The symbols of Alchemy lie deep in the collective unconscious, in the world of dreams and imagery: the practices of alchemy are rooted in an understanding of the oneness of spirit and matter through which we celebrate our sexuality and spirituality. Jay Ramsay takes us step by step through the stages of the alche-mical process using a wide range of original exercises to create a memorable journey that challenges, inspitres and transforms us at every stage. We too can be kings and queens: we too, once we leave our dross behind, are gold. It's full of fi ne things... --Ted Hughes, Poet Laureate 1984-1998, playwright and author. So much good work... --Robert Bly, award winning poet, essayist, activist and author. Jay Ramsay has written a luminous and wise guide to the mysteries of soul, and to the images and texts of alchemy, which explores these mysteries... --Anne Baring, philosopher, visionary and author of several books including: The Dream of the Cosmos: a Quest for the Soul and The Myth of the Goddess. Ramsay is among those who have been working most assiduously to share this archetypal language of the soul... --Lindsay Clarke, review in Caduceus. The clearest account of the alchemical process I've read... --Peter Redgrove, poet, novelist and playwright. Extremely wonderful and important... --Robert Sardello, author and co-founder of The School of Spiritual Psychology.

2012 Reprint of 1933 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. Unsurpassed in its sheer scope and depth, the first definitive work on were-wolfs, employs a theological and philosophical approach, incorporating an extensive range of historical documentation and folklore. Summers examines the supernatural practice of shape-shifting, notes the finer distinctions between werewolfery and lycanthropy, and explores the differences of opinion on exactly how ordinary humans are transformed into creatures. Augustus Montague Summers was an English author and clergyman. He is known primarily for his scholarly work on the English drama of the 17th century, as well as for his idiosyncratic studies on witches, vampires, and werewolves, in all of which he professed to believe. He was responsible for the first English translation, published in 1928, of the notorious 15th-century witch hunter's manual, the Malleus Maleficarum

"On the whole, the volume reads like a cohesive book ... and maintains a high standard of scholarship throughout. Investigators of Russian literary demonism in the future will surely want to consult this excellent work." . The Russian Review ..". this collection displays a degree of mutual collaboration, as well as a consistently high quality, that surpasses that of most collections of essays ... it has much to praise and little to fault." . Slavic Review "It will become a valuable reference for undergraduates and postgraduates in the Slavic and Comparative Literature fields." . Australian and East European Studies "The scholarly excellence of individual contributions and the high standard that marks the constituent articles without exception . this volume is well thought out in conception and every effort appears to have been made by the editor to give it methodological cohesion. No doubt will it become a valuable reference for undergraduates and postgraduates in Slavic and Comparative Literature fields." . Australian Slavonic and East European Studies Merezhkovsky's bold claim that "all Russian literature is, to a certain degree, a struggle with the temptation of demonism" is undoubtedly justified. And yet, despite its evident centrality to Russian culture, the unique and fascinating phenomenon of Russian literary demonism has so far received little critical attention. This substantial collection fills the gap. A comprehensive analytical introduction by the editor is follwed by a series of fourteen essays, written by eminent scholars in their fields. The first part explores the main shaping contexts of literary demonism: the Russian Orthodox and folk tradition, the demonization of historical figures, and views of art as intrinsically demonic. The second part traces the development of a literary tradition of demonism in the works of authors ranging from Pushkin and Lermontov, Gogol and Dostoevsky, through to the poets and prose writers of modernism (including Blok, Akhmatova, Bely, Sologub, Rozanov, Zamiatin), and through to the end of the 20th century. Pamela Davidson is Lecturer in Russian at the School of Slavonic and East European Studies, University of London."

As the "companion" to the Book of Satanic Magic, the Book of Satanic Ritual goes in depth to explain ritual and theory behind magical workings. Written for the serious practitioner of the Satanic Arts, this book reveals the secrets to successful ceremonies and Satanic Rituals in an "easy to understand" format. Celebrated as a follow up book on the subject, Magus Aleister Nacht guides the reader to logical understanding while allowing them freedom to retain their Satanic individuality during rituals, spells, curses, rites and other practices used by a single practitioner or a Satanic Coven. The Book of Satanic Ritual is a must for any serious practitioner of the Sinister Magical Arts.

The long-awaited magical autobiography of Gareth Knight covers a long career in pursuit of the Mysteries, from the adventures of New Dimensions magazine to the calling of King Arthur, from the rituals of Sherwood Forest to the Somme, from the wrath of fellow ritual magicians to the shining allure of Faery.

This book addresses the troubling questions confronting the modern Jewish worshiper by bringing to the reader the insights of such twentieth-century Jewish theologians as Herman Cohen, Franz Rosenzweig, Avraham Y. Kook, Mordecai M. Kaplan, R. Arele, Aaron Rote, Elie Munk, Abraham J. Heschel, Jakob J. Petuchowski, Eugene B. Borowitz, and Lawrence A. Hoffman, as well as a variety of feminist theologians. By discussing these theologians, the author discusses a variety of obstacles to prayer: the inability to concentrate on the words and meaning of formal liturgies, the paucity of emotional involvement and lack of theological conviction among worshipers, and the anthropomorphic and, particularly, the masculine emphasis of prayer nomenclature. The result is a book of great interest not just for Jewish worshipers but for anyone interested in the meaning of prayer and the modern approaches to it.

Most studies of witchcraft and magic have been concerned with the era of the witch trials, a period that officially came to an end in Britain with the passing of the Witchcraft Act of 1736. But the majority of people continued to fear witches and put their faith in magic. Owen Davies here traces the history of witchcraft and magic from 1736 to 1951, when the passing of the Fraudulent Mediums Act finally erased the concept of witchcraft from the statute books. This original study examines the extent to which witchcraft, magic and fortune-telling continued to influence the thoughts and actions of the people of England and Wales in a period when the forces of "progress" are often thought to have vanquished such beliefs.

"Sociologist Victor began his involvement with satanic-cult phenomena by investigating a local panic centered in southwestern New York state. After an introductory section, his book begins with a description of this research, then proceeds with an excellent general review of recent fear about satanic cults in the U.S. He concludes that there is no evidence for the actual existence of organized satanic cults." -- Choice

John Van Auken combines the collection of Egyptian past lives found in the Cayce readings with Egyptian legends that appear in papyruses, on temple walls, and in pyramid texts for a complete picture that reveals the full story of priestesses, healers, female pharaohs, and gods among humans. This book includes more than 80 illustrations with Cayce's insights into the pyramids, ancient flight, the Hall of Records, the Great Initiate, and the seven stages of soul growth.

One day, Christopher Hyatt and his friend Rick were enjoying the day and "tossing back a few", as Rick would say. So, naturally, they broke out the video camera to conduct an "interview". The result is this fun-filled, straight-from-the-shoulder and definitely gossipy DVD. Hyatt discusses his lineage from Aleister Crowley; S. Jason Black as galley slave; his relationship with Israel Regardie; his rather "unfulfilling" history with the OTO, sailing for AIDS research; the direction of his current work; his favorite cognac; the future of Magick, and a whole bunch more.

This volume is a multidisciplinary, peer-reviewed print publication, covering all areas of magic, witchcraft, paganism and all geographical regions and all historical periods.

Why does the Torah begin with the letter beit, the second letter of the Hebrew alphabet? In seeking answers to this question, Michael J. Alter has gathered a wealth of material drawing from the Oral Law (Mishnah and Talmud), the Midrash, anonymous kabbalistic texts, and the works of many prominent rabbis, scribes, and writers spanning the past 2,000 years.

The Book of Satanic Magic contains powerful Rites, Rituals, Conjurations, Spells and Invocations used by those who worship Satan. This book also contains the Theology of Darkness of the Left Hand Path and Demonic Invocations.

1965-1967 ...As the New Age seemed to explode into being, everything spiritual had to be Eastern. Psychedelic artwork showed Glastonbury Tor overshadowed by the Maharishi Mahesh Yogi, or Stonehenge sending its energies up to Lord Krishna - imagery which William G. Gray summed up quite simply as "Balls." He was working hard to make sure that our weakened (or slumbering) Western Traditions would survive. Among his endeavours at the time was this guide to the inner and outer practicalities of ritual magic, which includes instruction on god-forms, words of power, magic circles, initiation, extension of consciousness and raising power through ritual. Previously unpublished, Working with Inner Light is the first new book by William G. Gray since the author's death in 1992. Written in the form of a journal or magical diary, it includes his original sketches, and forms a detailed course in modern Qabalistic magic which will be of immense value to esoteric students and practitioners working within the Western Mysteries today.