"Shaman of Oberstdorf " tells the fascinating story of a sixteenth-century mountain village caught in a panic of its own making. Four hundred years ago the Bavarian alpine town of Oberstdorf, surrounded by the towering peaks of the Vorarlberg, was awash in legends and rumors of prophets and healers, of spirits and specters, of witches and soothsayers. The book focuses on the life of a horse wrangler named Chonrad Stoeckhlin 1549-1587], whose extraordinary visions of the afterlife and enthusiastic practice of the occult eventually led to his death--and to the death of a number of village women--for crimes of witchcraft.

In addition to recounting Stoeckhlin's tale, this book examines the larger world of alpine myths concerning ghosts and other spirits of the night, documenting how these myths have been abused by German political movements over the years. As an introduction to modern German witchcraft research, as a study of the local impact of the Counter Reformation, and as a historical investigation into popular culture, Behringer's book has the advantage of telling a compelling individual story amidst larger discussions of peasant raptures, magical healing, and unfamiliar alpine notions such as the "furious army," the "wild hunt," popular bonfire festivals, and eerie echoes of pagan Wotan.

Wolfgang Behringer is one of the premier historians of German witchcraft, not only because of his mastery of the subject at the regional level, but because he also writes movingly, forcefully, and with an eye for the telling anecdote. Reminiscent of such classics as "The Cheese and the Worms" and "The Return of Martin Guerre," "Shaman of Oberstdorf" is an unforgettable look at early modern German folklore and culture.

In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.

Throughout history, magic has been as widely and passionately practiced as religion. But while religion continues to flourish, magic stumbles towards extinction. What is magic? What does it do? Why do people believe in magic? Ariel Glucklich finds the answers to these questions in the streets of Banaras, India's most sacred city, where hundreds of magicians still practice ancient traditions, treating thousands of Hindu and Muslim patients of every caste and sect. Through study and interpretation of the Banarsi magical rites and those who partake in them, the author presents fascinating living examples of magical practice, and contrasts his findings with the major theories that have explained (or explained away) magic over the last century. These theories, he argues, ignore an essential sensory phenomenon which he calls "magical experience": an extraordinary, though perfectly natural, state of awareness through which magicians and their clients perceive the effects of magic rituals.

To many Westerners, the disappearance of African traditions of witchcraft might seem inevitable with continued modernization. In The Modernity, of Witchcraft, Peter Geschiere uses his own experiences among the Maka and in other parts of eastern and southern Cameroon, as well as other anthropological research, to argue that contemporary ideas and practices of witchcraft are more a response to modern exigencies than a lingering cultural custom. The prevalence of witchcraft, especially in African politics and entrepreneurship, demonstrates the unlikely balance it has achieved with the forces of modernity. Geschiere explores why modern techniques and commodities, usually of Western provenance, have become central in rumors of the occult.

Witchcraft is viewed as both a leveling and an oppressive force: a weapon of the weak to attack the powerful but also a tool of the powerful to maintain their position. Modern witchdoctors play a pivotal role not only in local cultures but also in stories of success and failure of state politicians, businessmen, and local football teams. Since the early 1980s they have been used as expert witnesses in state trials, helping to condemn defendants by their supposed expertise, rather than by hard evidence. The belief in witchcraft pervades all political levels: President Soglo of Benin, one of the few democratically elected on the continent, nearly missed his own inauguration because of an alleged witchcraft attack. Geschiere suggests that the African state is a true breeding ground for modern transformations of witchcraft because the ambiguity of this discourse can contain both the obsession of power and the increasing feelings of powerlessness among thepeople in the face of modern developments. There are unexpected parallels here with certain aspects of politics in Western democracies.

The ease with which witchcraft has incorporated the money economy, new power relations, and modern consumer goods is a striking example of its resilience in the face of Western influences. Geschiere uses the evolving relationship of witchcraft and modernity to demonstrate that democracy in Africa can succeed only if it is related to local cultures and their discourse on power.

This study is one that anthropologists, political scientists, and others concerned with contemporary Africa cannot afford to ignore.

Make your sabbat celebrations more meaningful and enjoyable with this exceptional book full of unique rituals designed to perfectly fit your needs, whether you re a solitary practitioner or part of a group. Jason Mankey provides three all-new rituals for every sabbat one for solitaries, one for covens, and one for large gatherings. Each ritual is flexible enough for you to pick and choose the components that best suit your intentions. Explore the history and traditions of all eight sabbats and discover why and how rituals became such an important part of Witchcraft. Learn the ins and outs of ritual practice, including guidance on planning, decorating, presenting, and adapting. Witch s Wheel of the Year is incredibly versatile for any Witch looking to enhance their craft and their connection to the sacred sabbats.

Unlock the mysteries of the heart... Love is at the heart of everything we do. It is the intensity and ferocity with which we give ourselves to another. It is the unlimited, uncomplicated affection we have for our friends. It is the respect and small kindnesses we show ourselves each day. It is the magical essence that nourishes and animates all things. Featuring stunning illustrations by the author, this little guide will teach you to honour love's divine magic through spells, rituals and enchantments that will nurture your innate intuition, cultivate self-love and promote sensual well-being. The magic of an open heart will encourage your relationships to flourish by strengthening true bonds and healing old wounds. The Little Book of Love Magic enables you to connect and draw on love in its many guises to truly find the happiness you seek. Only through love can you take your spiritual practice to another level.

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.

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.

Despierte la pasion con violetas o adquiera prosperidad y abundancia para usted y su familia con avena. Desde el perejil hasta la canela, la gente disfruta de las plantas por sus aromas, sabores y capacidades curativas, pero muy pocas personas conocen sus beneficios y sus extraordinarios poderes. Ellen Dugan nos conduce al lado magico del segundo reino natural, presentandonos los poderes de las flores, raices, arboles, especies y otras hierbas que se pueden conseguir facilmente. Siguiendo sus consejos, los lectores aprenderan como pueden explorar la magia blanca de una manera segura, utilizando hierbas para mejorar su salud, obtener prosperidad, encontrar el romance, lograr proteccion y mucho mas.

Scotland, in common with the rest of Europe, was troubled from time to time by outbreaks of witchcraft which the authorities sought to contain and then to suppress, and the outbreak of 1658-1662 is generally agreed to represent the high water mark of Scottish persecution. These were peculiar years for Scotland. This work deals with this subject.

How does democracy fare when the people governed insist they live in a world with witches? If the government of a people afflicted by witchcraft refuses to punish witches, how does it avoid becoming alienated from the perceived needs of its people or, worse, seen as being in league with witches? In Soweto, South Africa, the constant threat of violent crime, the increase in black socio-economic inequality, the AIDS pandemic, and a widespread fear of witchcraft have converged to create a pervasive sense of insecurity among citizens and a unique public policy problem for government.
In "Witchcraft, Violence, and Democracy in South Africa, " Adam Ashforth examines how people in Soweto and other parts of post-apartheid South Africa manage their fear of 'evil forces' such as witchcraft. Ashforth examines the dynamics of insecurity in the everyday life of Soweto at the turn of the twenty-first century. He develops a new framework for understanding occult violence as a form of spiritual insecurity and documents new patterns of interpretation attributing agency to evil forces. Finally, he analyzes the response of post-apartheid governments to issues of spiritual insecurity and suggests how these matters pose severe long-term challenges to the legitimacy of the democratic state.

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.

This volume is about the history, literature, ritual, and thought associated with ancient Mesopotamian witchcraft. With chapters on the changing forms and roles of witchcraft beliefs, the ritual function, form, and development of the Maqlu text (the most important ancient work on the subject), and the meaning of the Maqlu ceremony, as well as the ideology of the final version of the text. The volume significantly contributes to our understanding of the Maqlu text, and the reconstruction of the development of thought about witchcraft and magic in Mesopotamia.

PrefaceAcknowledgments1. Prelude in Antiquity2. Changing views of the Devil and his power3. The demonization of medieval heretics (1)4. The demonization of medieval heretics (2)5. The crushing of the Knights Templars6. The reality of ritual magic7. Demon-worshipping magicians that never were8. The society of witches that never was9. The night-witch in popular imagination10. How the great witch-hunt did not start11. How the great witch-hunt really started (1)12. How the great witch-hunt really started (2)Note on the IllustrationsBibliographical NotesIndex

In late seventeenth-century New England, the eternal battle between God and Satan was brought into the courtroom. Between January 1692 and May 1693 in Salem, Massachusetts, neighbors turned against neighbors and children against parents with accusations of witchcraft, and nineteen people were hanged for having made pacts with the devil.

Peter Charles Hoffer, a historian long familiar with the Salem witchcraft trials, now reexamines this notorious episode in American history and presents many of its legal details in correct perspective for the first time. He tells the real story of how religious beliefs, superstitions, clan disputes, and Anglo-American law and custom created an epidemic of accusations that resulted in the investigation of nearly two hundred colonists and, for many, the ordeal of trail and incarceration. He also examines life during this crisis period of New England history--a time beset by Indian wars, disease, severe weather, and challenges to Puritan hegemony--to show how an atmosphere of paranoia contributed to this outbreak of persecution.

Hoffer examines every aspect of this history, from accusations to grand jury investigations to the conduct of the trials themselves. He shows how rights we take for granted today--such as rules of evidence and a defendant's right to legal counsel--did not exist in colonial times, and he demonstrates how these cases relate to current instances of children accusing adults of abuse.

"The Salem Witchcraft Trials," a concise history written expressly for students and general readers, contains much new material not found in the author's earlier work. It sheds important light on the period and shows that our horror of these infamous proceedings must be tempered with sympathy for a people who gave in to panic in the face of a harsh and desolate existence.

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.

Quiere atraer al amor? Lleve consigo una bolsa de pA(c)talos de Rosa o raA-ces de Iris Florentina. ANecesita dinero extra? Queme Clavo en forma de incienso. AQuiere conocer el futuro? Prepare tA(c) con capullos de Rosa, tA3melo antes de ir a dormir y luego recuerde sus sueAos. Esta es la clase de magia que encontrarA en estas pAginas-fAcil, descomplicada y sin rituales-.

Among the most important sources for understanding the cultures and systems of thought of ancient Mesopotamia is a large body of magical and medical texts written in the Sumerian and Akkadian languages. An especially significant branch of this literature centers upon witchcraft. Mesopotamian anti-witchcraft rituals and incantations attribute ill-health and misfortune to the magic machinations of witches and prescribe ceremonies, devices, and treatments for dispelling witchcraft, destroying the witch, and protecting and curing the patient. The Corpus of Mesopotamian Anti-Witchcraft Rituals aims to present a reconstruction of this body of texts; it provides critical editions of the relevant rituals and prescriptions based on the study of the cuneiform tablets and fragments recovered from the libraries of ancient Mesopotamia.

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.