Vast like the subcontinent itself and teeming with outrageous and exotic characters, "Net of Magic" is an enthralling voyage through the netherworld of Indian magic. Lee Siegel, scholar and magician, uncovers the age-old practices of magic in sacred rites and rituals and unveils the contemporary world of Indian magic of street and stage entertainers.
Siegel's journeys take him from ancient Sanskrit texts to the slums of New Delhi to find remnants of a remarkable magical tradition. In the squalid settlement of Shadipur, he is initiated into a band of Muslim street conjurers and performs as their shill while they tutor him in their con and craft. Siegel also becomes acquainted with Hindu theatrical magicians, who claim descent from court illusionists and now dress as maharajahs to perform a repertoire of tricks full of poignant kitsch and glitz.
Masterfully using a panoply of narrative sleights to recreate the magical world of India, Net of Magic intersperses travelogue, history, ethnography, and fiction. Siegel's vivid, often comic tale is crowded with shills and stooges, tourists and pickpockets, snake charmers and fakirs. Among the cast of characters are Naseeb, a poor Muslim street magician who guides Siegel into the closed circle of itinerant performers; the Industrial Magician, paid by a bank, who convinces his audience to buy traveler's checks by making twenty-rupee notes disappear; the Government Magician, who does a trick with condoms to encourage family planning; P. C. Sorcar, Jr., the most celebrated Indian stage magician; and the fictive Professor M. T. Bannerji, the world's greatest magician, who assumes various guises over a millennium of Indian history and finally arrives in the conjuring capital of the world--Las Vegas.
Like Indra's net--the web of illusion in which Indian performers ensnare their audience--"Net of Magic" captures the reader in a seductive portrayal of a world where deception is celebrated and lies are transformed into compelling and universal truths.

To find out why reasonable people are drawn to the seemingly bizarre practices of magic and witchcraft, Tanya Luhrmann immersed herself in the secret lives of Londoners who call themselves magicians. She came to know them as friends and equals and was initiated into various covens and magical groups. She explains the process through which once-skeptical individuals--educated, middle-class people, frequently of high intelligence--become committed to the ideas behind witchcraft and find magical ritual so compellingly persuasive. This intriguing book draws some disturbing conclusions about the ambivalence of belief within modern urban society.

All the known theories and incidents of witchcraft in Western Europe from the fifth to the fifteenth century are brilliantly set forth in this engaging and comprehensive history. Building on a foundation of newly discovered primary sources and recent secondary interpretations, Professor Russell first establishes the facts and then explains the phenomenon of witchcraft in terms of its social and religious environment, particularly in relation to medieval heresies. He treats European witchcraft as a product of Christianity, grounded in heresy more than in the magic and sorcery that have existed in other societies. Skillfully blending narration with analysis, he shows how social and religious changes nourished the spread of witchcraft until large portions of medieval Europe were in its grip—"from the most illiterate peasant to the most skilled philosopher or scientist." A significant chapter in the history of ideas and their repression is illuminated by this book. Our growing fascination with the occult gives the author's affirmation that witchcraft arises at times and in areas afflicted with social tensions a special quality of immediacy.

In early modern England, the practice of ritual or ceremonial magic - the attempted communication with angels and demons - both reinforced and subverted existing concepts of gender. The majority of male magicians acted from a position of control and command commensurate with their social position in a patriarchal society; other men, however, used the notion of magic to subvert gender ideals while still aiming to attain hegemony. Whilst women who claimed to perform magic were usually more submissive in their attempted dealings with the spirit world, some female practitioners employed magic to undermine the patriarchal culture and further their own agenda. Using unpublished diaries and journals, literature and legal records, Frances Timbers studies the practice of ritual magic in the sixteenth and seventeenth centuries focusing especially on gender and sexual perspectives. Based on numerous case studies and using the examples of well-known individuals, including John Dee, Simon Forman and William Lilly, this book provides a unique analysis of early modern ceremonial magic from a gender perspective.

With their dramatic descriptions of black masses and cannibalistic feasts, the records generated by the Basque witch-craze of 160914 provide us with arguably the most demonologically-stereotypical accounts of the witches sabbath or akelarre to have emerged from early modern Europe. While the trials have attracted scholarly attention, the most substantial monograph on the subject was written nearly forty years ago and most works have focused on the ways in which interrogators shaped the pattern of prosecutions and the testimonies of defendants. Invoking the Akelarre diverts from this norm by employing more recent historiographical paradigms to analyze the contributions of the accused. Through interdisciplinary analyses of both French- and Spanish-Basque records, it argues that suspects were not passive recipients of elite demonological stereotypes but animated these received templates with their own belief and experience, from the dark exoticism of magical conjuration, liturgical cursing and theatrical misrule to the sharp pragmatism of domestic medical practice and everyday religious observance. In highlighting the range of raw materials available to the suspects, the book helps us to understand how the fiction of the witches sabbath emerged to such prominence in contemporary mentalities, whilst also restoring some agency to the defendants and nuancing the historical thesis that stereotypical content points to interrogatorial opinion and folkloric content to the voices of the accused. In its local context, this study provides an intimate portrait of peasant communities as they flourished in the Basque region in this period and leaves us with the irony that Europes most sensationally-demonological accounts of the witches sabbath may have evolved out of a particularly ardent commitment, on the part of ordinary Basques, to the social and devotional structures of popular Catholicism.

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.

The Arcane Veil: 'analogue of Craft historiography, brought up to date through the author's own experiential praxis' A discursive investigation of magical beliefs and practises in England since 600CE to the post-modern fall-out of the 21st century, analysing in particular its influences and survival strategies. Emphasis is placed on Christian, Heathen, and Hermetic Praxis, with provocative, critical study of the concepts of Lucifer, Witch-Blood, Sin-Eating and their influences on modern Traditional Craft praxes. "A driving thirst for knowledge is the forerunner of wisdom. Knowledge is a state that all organic life possesses, wisdom is the reward of the spirit, gained in the search for knowledge. Truth is variable - what is true now, will not be true tomorrow, since the temporal truths are dependent upon ethics and social mores - therefore wisdom is possibly eternal Truth, untouched by man's condition. So we must come to the heart of the people, a belief that is based upon Eternity, and not upon social needs or pressures - the 'witch' belief then is concerned with wisdom, our true name, then the wise people and wisdom is our aim." - Robert Cochrane 1931-1966

Witchcraft in Early Modern England provides a fascinating introduction to the history of witches and witchcraft in England from the sixteenth to the eighteenth century. Witchcraft was a crime punishable by death in England during this period and this book charts the witch panics and legal persecution of witches that followed, exploring topics such as elite attitudes to witchcraft in England, the role of pressures and tensions within the community in accusations of witchcraft, the way in which the legal system dealt with witchcraft cases, and the complex decline of belief in witchcraft. Revised and updated, this new edition explores the modern historiographical debate surrounding this subject and incorporates recent findings and interpretations of historians in the field, bringing it right up-to-date and in particular offering an extended treatment of the difficult issues surrounding gender and witchcraft. Supported by a range of compelling primary documents, this book is essential reading for all students of the history of witchcraft.

Now available with an updated cover, The Truth About Witchcraft provides a wonderful introduction to Witchcraft and Wicca for those new to the craft. Exploring the history of folk magic and the contemporary practices of Witchcraft and Wicca, this highly accessible book shares simple rituals for love, prosperity, raising energy, and more. You will also discover helpful tips and techniques for utilizing crystals, herbs, candles, cauldrons, and wands. Dispelling the many myths and misunderstandings that surround Witchcraft, this convenient guide shows how to work with timeless rituals and natural energies in order to create positive changes in your life. Whether you want to learn about the Goddess and the God or the special holidays known as sabbats and esbats, you will discover the answers you seek.

Stories of witchcraft and demonic possession from early modern England through the last official trials in colonial New England Those possessed by the devil in early modern England usually exhibited a common set of symptoms: fits, vomiting, visions, contortions, speaking in tongues, and an antipathy to prayer. However, it was a matter of interpretation, and sometimes public opinion, if these symptoms were visited upon the victim, or if they came from within. Both early modern England and colonial New England had cases that blurred the line between witchcraft and demonic possession, most famously, the Salem witch trials. While historians acknowledge some similarities in witch trials between the two regions, such as the fact that an overwhelming majority of witches were women, the histories of these cases primarily focus on local contexts and specifics. In so doing, they overlook the ways in which manhood factored into possession and witchcraft cases. Vexed with Devils is a cultural history of witchcraft-possession phenomena that centers on the role of men and patriarchal power. Erika Gasser reveals that witchcraft trials had as much to do with who had power in the community, to impose judgement or to subvert order, as they did with religious belief. She argues that the gendered dynamics of possession and witchcraft demonstrated that contested meanings of manhood played a critical role in the struggle to maintain authority. While all men were not capable of accessing power in the same ways, many of the people involved-those who acted as if they were possessed, men accused of being witches, and men who wrote possession propaganda-invoked manhood as they struggled to advocate for themselves during these perilous times. Gasser ultimately concludes that the decline of possession and witchcraft cases was not merely a product of change over time, but rather an indication of the ways in which patriarchal power endured throughout and beyond the colonial period. Vexed with Devils reexamines an unnerving time and offers a surprising new perspective on our own, using stories and voices which emerge from the records in ways that continue to fascinate and unsettle us.

Contrarreste los efectos del "mal de ojo," limpie su nueva vivienda de energA-as negativas, incremente su poder de seducciA3n, interprete sus sueAos profA(c)ticos. Obtenga todo lo que desea a travA(c)s de Hechizos y Conjuros. Por medio de velas, hierbas o cualquier cosa que tenga a la mano, aprenderA la prActica de la magia folklA3rica basada en viejas tradiciones europeas y africanas.

These days, development inspires scant trust in the West. For critics who condemn centralized efforts to plan African societies as latter day imperialism, such plans too closely reflect their roots in colonial rule and neoliberal economics. But proponents of this pessimistic view often ignore how significant this concept has become for Africans themselves. In "Bewitching Development," James Howard Smith presents a close ethnographic account of how people in the Taita Hills of Kenya have appropriated and made sense of development thought and practice, focusing on the complex ways that development connects with changing understandings of witchcraft.
Similar to magic, development's promise of a better world elicits both hope and suspicion from Wataita. Smith shows that the unforeseen changes wrought by development--greater wealth for some, dashed hopes for many more--foster moral debates that Taita people express in occult terms. By carefully chronicling the beliefs and actions of this diverse community--from frustrated youths to nostalgic seniors, duplicitous preachers to thought-provoking witch doctors--"Bewitching" "Development" vividly depicts the social life of formerly foreign ideas and practices in postcolonial Africa.

Originally published in 1968. Far from being an isolated outburst of community insanity or hysteria, the Massachusetts witchcraft trials were an accurate reflection of the scientific ethos of the seventeenth century. Witches were seldom hanged without supporting medical evidence. Professor Fox clarifies this use of scientific knowledge by examining the Scientific Revolution's impact on the witchcraft trials. He suggests that much of the scientific ineptitude and lack of sophistication that characterized the witchcraft cases is still present in our modern system of justice. In the historical context of seventeenth-century witch hunts and in an effort to stimulate those who must design and operate a just jurisprudence today, Fox asks what the proper legal role of medical science-especially psychiatry-should be in any society. The legal system of seventeenth-century Massachusetts was weakened by an uncritical reliance on scientific judgments, and the scientific assumptions upon which the colonial conception of witchcraft was based reinforced these doubtful judgments. Fox explores these assumptions, discusses the actual participation of scientists in the investigations, and indicates the importance of scientific attitudes in the trials. Disease theory, psychopathology, and autopsy procedures, he finds, all had their place in the identification of witches. The book presents a unique multidisciplinary investigation into the place of science in the life of the Massachusetts Bay Colony in the seventeenth century. There, as in twentieth-century America, citizens were confronted with the necessity of accommodating both the rules of law and the facts of science to their system of justice.

Essential reading for anyone seeking to understand witchcraft branding as a contemporary form of child abuse. Witchcraft accusations against children are occurring ever more frequently in the UK yet continue to be underestimated by social work professionals. This concise book provides a personal narrative of witchcraft being used as a tool for the infliction of child abuse. The narrative is interspersed with reflective questions, practice dilemmas and relevant links to contemporary policy and practice in social work. Written in an accessible style, it gives an honest insider's perspective of the unusual form of cruelty and abuse suffered by children in minority communities in the UK. For those embarking on or already in a career in social work, this book is an invaluable read.

In Colonial Transactions Florence Bernault moves beyond the racial divide that dominates colonial studies of Africa. Instead, she illuminates the strange and frightening imaginaries that colonizers and colonized shared on the ground. Bernault looks at Gabon from the late nineteenth century to the present, historicizing the most vivid imaginations and modes of power in Africa today: French obsessions with cannibals, the emergence of vampires and witches in the Gabonese imaginary, and the use of human organs for fetishes. Struggling over objects, bodies, agency, and values, colonizers and colonized entered relations that are better conceptualized as "transactions." Together they also shared an awareness of how the colonial situation broke down moral orders and forced people to use the evil side of power. This foreshadowed the ways in which people exercise agency in contemporary Africa, as well as the proliferation of magical fears and witchcraft anxieties in present-day Gabon. Overturning theories of colonial and postcolonial nativism, this book is essential reading for historians and anthropologists of witchcraft, power, value, and the body.

The result of a perfect storm of factors that culminated in a great moral catastrophe, the Salem witch trials of 1692 took a breathtaking toll on the young English colony of Massachusetts. Over 150 people were imprisoned, and nineteen men and women, including a minister, were executed by hanging. The colonial government, which was responsible for initiating the trials, eventually repudiated the entire affair as a great ""delusion of the Devil."" In Satan and Salem, Benjamin Ray looks beyond single-factor interpretations to offer a far more nuanced view of why the Salem witch-hunt spiraled out of control. Rather than assigning blame to a single perpetrator, Ray assembles portraits of several major characters, each of whom had complex motives for accusing his or her neighbors. In this way, he reveals how religious, social, political, and legal factors all played a role in the drama. Ray's historical database of court records, documents, and maps yields a unique analysis of the geographic spread of accusations and trials, ultimately showing how the witch-hunt resulted in the execution of so many people - far more than any comparable episode on this side of the Atlantic.

This excellent little book is a wonderful introduction to the story of the trial of the witches of Pendle in 1612. In a very lively and readable style, Christine Goodier provides a who's who of the events, as well as an interesting angle on the trials themselves. She emphasises that the accused were merely flesh and blood, not demons, arguing that they were poor, uneducated people who were at worst misguided. Her inevitable conclusion is that a terrible injustice was done 400 years ago when they were famously convicted of witchcraft and hanged.