Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com
PERSECUTION: ANCIENT AND MODERN This is the text of a talk entitled PERSECUTION: ANCIENT AND MODERN. Written by Julia Phillips, it was presented by Julia and Matthew Sandow at the Wiccan Conference, Canberra, September 1992, and was illustrated with slides of medieval woodcuts, paintings and documents. To begin, an example of religious persecution: I am told that, moved by some foolish urge, they consecrate and worship the head of a donkey, that most abject of all animals. This is a cult worthy of the customs from which it sprang! Others say that they reverence the genitals of the presiding priest himself, and adore them as though they were their father's... As for the initiation of new members, the details are as disgusting as they are well-known. A child, covered in dough to deceive the unwary, is set before the would-be novice. The novice stabs the child to death with invisible blows; indeed, he himself, deceived by the coating of dough, thinks his stabs harmless. Then - it's horrible! - they hungrily drink the child's blood, and compete with one another as they divide his limbs. Through this victim they are bound together; and the fact that they all share the knowledge of the crime pledges them all to silence. Such holy rites are more disgraceful than sacrilege. It is well-known too what happens at their feasts.... On the feast day they forgather with all their children, sisters, mothers, people of either sex and all ages. When the company is all aglow from feasting, and impure lust has been set afire by drunkenness, pieces of meat are thrown to a dog fastened to a lamp. The lamp, which would have been a betraying witness, is overturned and goes out. Now, in the dark so favourable to shameless behaviour, they twine the bonds of unnameable passion, as chance decides. And so all alike are incestuous, if not always in deed, at least by complicity; for everything that is performed by one of them corresponds to the wishes of them all... Precisely the secrecy of this evil religion proves that all these things, or practically all, are true. (Minucius Felix: Octavius) Although the language is not modern, the description of the practices could have come straight from last week's "Picture" magazine! And this is the point that I wish to make; the facts of persecution have not changed in almost 2,000 years, for that piece was written in the 2nd century AD. Moreover, the religion it condemns is Christianity, not Paganism, for Paganism at that time was the dominant state religion. In fact the author is a Christian apologist, and is attempting to rebuke what he sees as unfair criticism, by parodying the offences which Pagans accuse Christians of perpetrating. Persecution of religious minorities is quite simply that; it is persecution by a large body of people - generally those who represent "society" - against a smaller one; generally comprised of those who have either rejected, or for one reason or another, fall outside of the social "norm". 1628 Let us look at the medieval picture of the witch; society's scapegoat par excellence: here we see her - for it is most often "her" - an old, ugly woman, most likely poor, and most likely on the fringe of the society in which she lives. This is the stereotype of the witch. We know it is false; we know it has no basis in fact; however, it became an integral part of the mindset of medieval Europe, and through fairy tales, drama and literature, and more latterly, cinema, the media and television, it has remained an integral image in modern society. One has only to look to Roald Dahl's "Witches", or Frank Baum's "Wizard of Oz", for proof of this. It came as a surprise to me to learn that "The Wizard of Oz" was in fact a deliberate propaganda exercise, released just at the beginning of World War II. If you remember, the magic words are: "There's no place like home"; and where was "home"? Kansas! that epitome of the WASP culture. When looking at medieval persecution of heresy, the waters are muddied by the many different causes and effects which permeate the whole matter. There was no single cause, and no single victim. It is a fact that far more women than men were persecuted; there are a number of reasons for this, not least that throughout this period, Europe was engaged in one war after another - most notably The Crusades - and men were in rather short supply. There were also several epidemics of the plague, not to mention other diseases such as dysentery and cholera, which in the Middle Ages were sure killers. Another reason is the rampant misogyny which, begun with the earliest Christians, has permeated their theology ever since: "What else is woman but a foe to friendship, an inescapable punishment, a necessary evil, a nat- ural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted in fair colours... The word woman is used to mean the lust of the flesh, as it is said: I have found a woman more bitter than death, and a good woman more subject to carnal lust... [Women] are more credulous; and since the chief aim of the devil is to corrupt faith, therefore he rather attacks them [than men]... Women are naturally more impressionable... They have slippery tongues, and are unable to conceal from their fellow-women those things which by evil arts they know.... Women are intellectually like children... She is more carnal than a man, as is clear from her many carnal abominations... She is an imperfect animal, she always deceives.... Therefore a wicked woman is by her nature quicker to waver in her faith, and consequently quicker to abjure the faith, which is the root of witchcraft.... Just as th- rough the first defect in their intelligence they are more prone to abjure the faith; so through their second defect of inordinate affections and passions they search for, brood over, and inflict various vengeances, either by witchcraft or by some other means.... Women also have weak mem- ories; and it is a natural vice in them not to be disciplined, but to follow their own impulses without any sense of what is due... She is a liar by nature... (Malleus Maleficarum, edited by Jeffrey Russell). 1629 It is easy to comprehend the persecution of women when one is con- fronted with such obvious hatred and fear of the sex. But perhaps the most powerful impetus of the witch trials era is one which is subtly - and sometimes not so subtly! - present in all the trials; that of a pursuit of power or wealth. For an example we can look to Gilles de Rais, who as the wealthiest man in Europe (as well as Joan of Arc's military Captain), was a prime victim for a charge of heresy. Found guilty, his lands, properties and wealth were confiscated by his accusers. Curiously though he was buried on consecrated ground in the Churchyard; normally forbidden to heretics. In "The Encyclopaedia of Witchcraft and Demonology", Russell Hope Robbins says: "At first, Gilles dismissed their accusations as "frivolous and lacking credit", but so certain were the principals of finding him guilty that on September 3, fifteen days before the trial began, the Duke disposed of his anticipated share of the Rais lands. Under these circumstances, it is difficult to place any credence in the evidence against him, among the most fantastic and obscene presented in this Encyclopaedia." Charges included the now obligatory conjurations of devils and demons - Satan, Beelzebub, Orion and Belial are mentioned by name - and the practice of that dreadful art: geomancy! And of course the charges included human sacrifice and paedophilia; no self-respecting Christian could exclude these crimes from charges against a confirmed heretic! There were not many who had the wealth of Gilles de Rais, but in a small parish, even the meanest property was eagerly seized, and the witch hunts became a profitable business. The victims were even required to pay for the fuel upon which they were burnt. But the laws were not consistent throughout Europe, and in some areas, if the victim confessed, then his or her property could not be confiscated, but was inherited by the next of kin. However, many of these victims were in fact devout Christians, who would be loath to confess to heresy just so that their family could inherit their land! Of course many were tortured to the point were they would admit to being any- thing demanded of them, although technically, they were only allowed to be tortured once. This is why you will read in trials records that the torture was "continued", which, of course, gets round the problem of the poor torturer missing out on his lunch and dinner. Although most heretics were women, a great many men were also taken, tortured, and put to death. This is a letter from one such victim at the notorious Bamberg in Germany; a poignant epitaph to one of Eur- ope's most hideous crimes: Many hundred thousand good-nights, dearly beloved daughter Veronica. Innocent have I come into pris- on, innocent have I been tortured, innocent must I die. For whoever comes into the witch prison must become a witch or be tortured until he invents something out of his head - and God pity him - bethinks him of something. I said: "I have never renounced God, and will never do it - God graciously keep me from it. I'll rather bear whatever I must." 1630 And then came also - God in highest heaven have mercy - the executioner, and put the thumbscrews on me, both hands bound together, so that the blood spurted from the nails and everywhere, so that for four weeks I could not use my hands, as you can see from my writing. Thereafter they stripped me, bound my hands behind me, and drew me up on the ladder. Then I thought heaven and earth were at an end. Eight times did they draw me up and let me fall again, so that I suffered terrible agony. All this happened on Friday June 30th and with God's help I had to bear the torture. When at last the executioner led me back into the cell, he said to me: "Sir, I beg you, for God's sake, confess something, whether it be true or not. Invent some- thing, for you cannot bear the torture which you will be put to; and, even if you bear it all, yet you will not escape, not even if you were an earl, but one torture will follow another until you say you are a witch." The author of this letter, Johannes Junius, did indeed confess to being a witch, and in August of 1628, was burned at the stake. He managed to send his final letter to his daughter, which ended by saying: Dear child, keep this letter secret, so that peo- ple do not find it, else I shall be tortured most piteously and the jailers will be beheaded. So strictly is it forbidden... Dear child, pay this man a thaler... I have taken several days to write this - my hands are both crippled. I am in a sad plight. Good night, for your father Johannes Jun- ius will never see you more. This letter describes more accurately than any historical treatise just how uncompromising the ecclesiastical courts were in their hunt for heretics. Witches, of course, were only one kind of heretic. I mentioned earlier that there are many causes, and many effects, to the period which is commonly referred to as "The Burning Times", or the Great Witch Hunt. It is often assumed by many people today that Christianity has been the dominant western religion for 2,000 years. This is not so. The death of Christ, which probably occurred in the year AD 30, may have heralded the new religion, but there was cert- ainly not an immediate conversion of the world to Christianity. Parts of Scandinavia remained wholly Pagan until as late as the 12th cen- tury. The British Isles and mainland Europe were converted to Chris- tianity over a lengthy period covering mainly the 4th to 9th cen- turies. Some parts have never truly been converted, and with the opening up of the Eastern bloc countries, we are now re-discovering a wealth of Pagan tradition and folklore that has been hidden for hundreds of years: initially from the invading Christian mission- aries, and then later from the various communist regimes. 1631 As the new religion of Christianity began to spread, many different sects and cults appeared within its ranks. The Pope in Rome was the nominal head, but rarely was the Pope a person of spiritual purity and ascetic tastes; the political scene in Rome has always been cut-throat and devious. A truly spiritual person would have lasted approximately two seconds amongst the clever and calculating politicians who in- fested the Papal See! The enormous wealth and power controlled by the Pope was an incentive to the most grasping and corrupt of men at that time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex- ample of the type who made it to Europe's foremost political seat of power: otherwise known as Rodrigo Borgia; father (yes, we all know Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre, and supreme commander of a private army of which any modern dictator would be proud. Because of their sumptuous lifestyle, their obvious disregard and contempt for vows of poverty and chastity, and their abuse of the spiritual authority invested in them, many spiritually inclined Christians rejected the Catholic Church, and instead followed leaders who lived simple, ascetic lives in accordance with the teachings of Christ. Some of these sects became very popular, and were soon perceived by the Pope as a threat to his status and power. It has been suggested that the witch trials were a direct result from the persecution of these sects. Rather than incorporate a discussion of the different sects within this talk, handouts are available which very briefly describe the main ones. The main thrust was against the Cathars or Albigensians, and the Waldensians (Vaudois), and it was their persecution which gave rise to the legal machinery which developed into the Inquisition, and the so-called witch hunts. It began with Pope Lucius III and the emperor, Frederick I Barbarossa; they met at Verona in 1184, and issued the decree "Ad abolendam", which excommunicated sects like the Cathars and Waldensians, and laid down the procedures for ecclesiastical trial, after which the accused would be handed over to the secular author- ities for punishment. The punishment decreed was confiscation of property, exile, or death. By the 12th century, burning had already become the established means of execution for heretics, and so this became enshrined in law. At the beginning of the 13th century, the Dominican Order of Friars was established, and its members were instructed by the Pope to investigate and prosecute heresy. From this simple beginning grew the awesome machinery of the Inquisition, which although never aimed particularly at witches, became a byword for terror in parts of Europe. As you can see, the motives for the heresy persecutions were not to stamp out Paganism - although that was certainly a by-product - but to remove the threat of any competition to the power of the Church (and thus to the Pope), in Rome. And the greatest threat came from other "Christian" sects, not the Pagans. The change from an accusatory to an inquisitorial process became established, and the legal mach- inery which allowed - indeed encouraged - individual psychopaths and religious maniacs to persecute at will, was in place. 1632 Have you got a neighbour who annoys you? plays loud music, or who keeps their smelly refuse next to your garden fence? Now your recourse is to the local council or the police; in the Middle Ages, you simply denounced the offender as a witch or heretic, and let the Church deal with them for you. Not only did it cost you nothing, if you were lucky, you might also inherit their property! For once you were taken as a witch or a heretic, there was little chance of escape. Certainly some victims were pardoned and released, but the vast majority were not so lucky. When you consider the style of questioning, this is not surprising: 1 How long have you been a witch? 2 Why did you become a witch? 3 How did you become a witch and what happened on that occasion? 4 Who is the one you chose to be your incubus? What was his name? 5 What was the name of your master among the evil demons? 6 What was the oath you were forced to render to him? 21 What animals have you bewitched to sickness and death, and why did you commit such acts? 22 Who are your accomplices in evil...? 24 What is the ointment with which you rub your broomstick made of...? This set of questions came from Lorraine, and was used consistently throughout the three centuries of the main persecutions. Bearing in mind that the accused HAD to answer - no answer at all, or a denial, was tantamount to guilt - you can see how easily the composite picture of the witch evolved. As Rossell Hope Robbins says: "The confessions of witches authenticated the experts, and the denunciations ensured a continuing supply of victims. Throughout France and Germany this procedure became standardised; repeated year after year, in time it built up a huge mass of "evidence", all duly authorised, from the mouths of the accused. On these confessions, later demonologists based their compendiums and so formulated the classic conceptions of witchc- raft, which never existed save in their own minds." As the new religion of Christianity began to spread, many different sects and cults appeared within its ranks. The Pope in Rome was the nominal head, but rarely was the Pope a person of spiritual purity and ascetic tastes; the political scene in Rome has always been cut-throat and devious. A truly spiritual person would have lasted approximately two seconds amongst the clever and calculating politicians who in- fested the Papal See! The enormous wealth and power controlled by the Pope was an incentive to the most grasping and corrupt of men at that time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex- ample of the type who made it to Europe's foremost political seat of power: otherwise known as Rodrigo Borgia; father (yes, we all know Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre, and supreme commander of a private army of which any modern dictator would be proud. 1633 It is also rather disturbing to discover just how important individual religious maniacs appear to have been in the persecutions. Rather like today, where a crusading tele-journalist, or evangelical vicar, can cause untold harm to innocent people. Without exception, these accus- ations are by those with an unhealthy mania against anyone whose theology or practices differ from their own. In the words of one modern evangelist: "if you're not fighting and winning, you're los- ing.". Conrad of Marburg, described by Norman Cohn as, "a blind fanatic", was a severe and formidable persecutor. As confessor to the young 21 year-old Countess of Thuringia, he would trick her into "some trivial and unwitting disobedience, and then have her and her maids flogged so severely that the scars were visible weeks later". (Cohn). Conrad became Germany's first official Inquisitor, and his zeal in denouncing heretics was unsurpassed. Another Conrad, a lay-Dominican Friar, and his sidekick Johannes, were also vigorous in denouncing heretics. As they moved from village to village, they claimed to be able to iden- tify a heretic by his or her appearance, based on nothing but their own intuition. They were responsible for the burnings of many people, and said, "we would gladly burn a hundred if just one among them were guilty". (Annales Wormantiensis). Their comment about appearance is an important one; as we saw earlier, the stereotype of the witch hasn't changed much in hundreds of years. We know it is false; we know that it exists only in the imagination of the persecutors, and yet how powerful and enduring this stereotype has proven to be. If we think about this stereotype, what images do we conjure up? An old woman - occasionally an old man; or perhaps a young and alluring temptress? Flying through the air on a broomstick; worshipping a devil, often in the form of a goat; trampling upon the sacred symbols of Christianity; and of course our old friend the Sabbat, with its practices of sexual license, debauchery, drunkenness and ritual murder; the latter often of children. But persecution does not restrict itself to witches; the similarities between this stereotype and that of the Jew are obvious: Jews have been persecuted throughout their history, but it is interesting to compare some aspects of their persecution with that of witches. In the 12th century, the word "Synagogue" was used for the first time to describe the meeting place of heretics. Professor Russell says that: "This usage, obviously designed to spite the Jews, was common throughout the Middle Ages, being replaced only towards the end of the 15th century by the equally anti-Jewish term 'sabbat'. The Encyclopaedia Britannica says on the subject of Jewish persecution that: "To reinforce racial and religious prejudice, the preposterous ritual murder accusation became common from the 12th century." The third and fourth Lateran Councils had already prohibited gentiles from entering Jewish service, or being employed by Jews, and further ordered that Jews should wear a distinctive badge, and live only in Jewish settlement areas. This of course was the beginning of the ghetto. 1634 As we have seen though, the ritual murder accusation was already over a thousand years old, before it was used against either the Jews or the heretics and witches. Most people know of the expulsion of Jews from Spain in the 15th century, but perhaps not so commonly known is that for about 200 years prior to the expulsion, the Jews had been massacred and persecuted. Indeed, it was against the Jews that the infamous Spanish Inquisition of the 15th century was directed. The persecution of Jews in 20th century Europe is too well-known to require further comment here, but perhaps a few comments about its encouragement would be useful. We are discussing persecution in this talk, and how persecution is manifested. Throughout history, the written word has been invaluable as a means of spreading propaganda. Even in the Middle Ages the "crimes" of the heretic were publicised by records of trials, where the "confessions" were made known to the general public. The infamous "Malleus Maleficarum" became highly influential in Europe mainly because its publication coincided with the introduction of mass printing. It had little effect in England because no English transla- tion was available until 1928. This fact alone demonstrates the power of the written word. In medieval Europe, a pamphlet describing the crimes of a convicted heretic would be pinned to a post in the town square, and those who could not read had it read to them. In 20th century Europe, pamphlets were still used by one group to spread lies about another. As we approach the 21st century, this technique is still used with very great success; for the persecutor needs to make only a glancing nod to the truth, and the lies which are published (or more frequently broad- cast) are far more scandalous than the reality! An example: soon after the launch of the Pagan Alliance, Sydney radio 2MMM broadcasted a news story about the sexual abuse of children by occultists and witches. Matthew responded immediately, and provided the station with copy documents and news clippings from Britain, proving the story to be without foundation, and a scheme by the Chris- tian fundamentalists to discredit Pagans. The news editor and chief journalist were impressed by the material, and agreed that they had been used by the fundies. However, they refused to broadcast a retrac- tion because it would be "old news". So, the damage had been done, and the fundamentalists achieved their objective. This technique was used with very great effect in the early part of the 20th century, with the circulation of a pamphlet called, "The Protocols of the Elders of Zion". This purported to be, "an account of the World Congress of Jewry held in Basel, Switzerland in 1897, during which a conspiracy was planned by the international Jewish movement and the Freemasons to achieve world domination." (M Howard). German nationalists made very great use of the Protocols, which it was claimed were "smuggled out of Switzerland by a Russian journalist who had placed the documents in the safe keeping of the Rising Sun Masonic Lodge in Frankfurt." (ibid) They were widely disseminated, and writing in "Mein Kampf", Hitler "denounced the Jews as agents of an international conspiracy devoted to world domination...". (ibid) We all know what happened next. 1635 The point is that although the Protocols were confirmed as a fraud in 1921, they continued to have an effect, and once published, could not effectively be retracted. This is the aim of today's fundamentalist Christian, who believes that if he or she throws enough dirt at their opponents (basically anyone who does not agree with their uncomprom- ising version of Christianity), then some will stick, and the battle will be won. This is the strategy which has been used for thousands of years to persecute minorities, and has always been successful. The formula is simple: discover what most people fear most, and then accuse your enemies of practising it. It is an interesting comment on humanity that those things which occur time and time again are consis- tent: conspiracy, buggery, paedophilia, sacrifice (human and animal) sexual license, drunkenness and feasting. More specific charges relating to a pact with a devil or desecrating sacred objects are additions to these core accusations. A further interesting aspect is that many of the accusations were made by children; interesting parallels can be drawn to modern accusa- tions by children "encouraged" to reveal information about occultism and witches. It has been widely recorded that Hitler's "Youth Army" required children to spy upon their parents, and report any indiscre- tions; modern social workers use an identical process for identifying Pagan parents - children are asked about what their parents do, and leading questions are commonly used. And of course there have always been children who, for one reason or another, tell the most fantastic tales. It is unlikely today that the victims of these child fantasies will be burned at the stake, but there have been families torn apart, children placed in detention centres, and untold misery for parents and children alike, based upon no more than the verbal report of a child. Commentators on this aspect of persecution have suggested that the children wish to be the centre of attention; or to direct punishment for their own misdeeds elsewhere; or are simply reacting in a hyperac- tive manner to the onset of puberty. Whatever the cause, the effects are dramatic, and have caused severe suffering, and in the middle ages, loss of life, on many occasions. In medieval England, there were many occasions where children's "evid- ence" (sic) was used to convict witches. "The Leicester Boy", "The Burton Boy" and "The Bilson Boy" were a few of many who claimed to be bewitched by witches. Eventually proven to be a fraud, at least ten women died as a result of the accusations of The Leicester Boy, and the Burton Boy caused the death of at least one of the women whom he accused. In the 17th century a number of women were executed on the allegations of hysterical children, even though fraud was often discovered during the course of the trial. It is a fact that the delusions of delinquent or disturbed children were often used by judges to confirm their own prejudices; how little things have chang- ed! 1636 Salem (1692) is probably the best known of all the cases where child- ren were the chief accusers. Although in fact, the "children" were more like young adults, with only one under the age of ten, and most in their late teens or early twenties. However, as the panic grew, a great many more were sucked into the web of lies, and Martha Carrier was hanged on the "evidence" (sic) of her 7 year-old daughter. At the height of the hysteria almost 150 people were arrested; thirty-one were convicted, and nineteen hung. Some died in jail, and others were reprieved. As was common in Europe, the accused were required to pay their expenses whilst in jail, even if they were subsequently found innocent. Sarah Osborne and Ann Foster both died in jail, and costs of .1 3s 5d and .2 16s 0d respectively were demanded before the bodies would be released for burial. The chief of the accusers, Ann Putnam, confessed fourteen years later that the whole thing was a fraud. In 1697 the jurors publicly con- fessed they had made an error of judgement, and ten years after the executions, Judge Samuel Sewall "confessed the guilt of the court, desiring to take the blame and shame of it...". By then of course it was too late for those who were dead, or whose lives had been dest- royed by the accusations. But we are getting ahead of ourselves here, for Salem is the last of the great witch trials, coming as it does towards the end of the 17th century. We mentioned earlier that in Continental Europe, the heresy trials appeared to arise from the persecution of the Christian sects of the Bogomils, Cathars, Albigensians, and others such as the Jews, Walden- sians, and even the Knights Templars. The stereotype of the witch was compounded from many different sources, and gradually became the composite figure of the shape-shifting hag, who flew through the air on a broom, and flung her curses at all and sundry. The concept of the pact with the devil existed as early as the 8th century, and as we have seen, sexual license, buggery and ritual sacrifice have long been seen as activities supposed to be practised by those outside of society's norm, whether they be Christian or Pagan. During the 9th century, shape-shifting, maleficia and the incubus/succubus became more commonly reported, and by the 10th cen- tury, the idea of nocturnal flight was established. Published in 906, the Canon Episcopi described how some women were deluded in the belief that at night they could fly behind their Goddess, Diana (Holda or Herodias): "Some wicked women are perverted by the Devil and led astray by illusions and fantasies induced by demons, so that they believe they ride out at night on beasts with Diana, the pagan goddess, and a horde of women. They believe that in the night they cross huge distances. They say that they obey Diana's commands and on certain nights are called out in her service..." 1637 Echoes here to Maddalena's story recounted by Leland in Aradia: Gospel of the Witches: "Oncein the month, and when the moon is full, ye shall assemble in some desert place, or in a for- est all together join to adore the potent spirit of your Queen, my mother, great Diana". Carlo Ginzburg has also published a remarkable book about the Witches' Sabbath, and the night flight, where he suggests that these are in fact based on genuinely ancient shamanic practices; nothing new in this concept to modern Witches, but a novel observation in the acad- emic circles in which Ginzburg moves. In 1012, Burchard's Collectarium was published: the first attempt to assemble a book of Canonical Law. Book number 19 of this vast collec- tion was called the Corrector, and chapter five deals with various sins, and their respective penances. As we might suppose, Maleficia is prominent in this chapter! It enshrines in law the notion of night flight, together with murder, and the cooking and eating of human flesh. Although both the Canon Episcopi and Burchard's Corrector are specific in attributing the powers of flight to Witches, it is not until 1280 that the first picture of a witch riding upon a broom appears. This is found in Schleswig Cathedral. In 1022, the first burning occurred: at Orleans, the victims were accused of, "holding sex orgies at night in a secret place, either underground or in an abandoned building. The members of the group appeared bearing torches. Holding the torches, they chanted the names of demons until an evil spirit appeared. Now the lights were extin- guished, and everyone seized the person closest to him in a sexual embrace, whether mother, sister or nun. The children conceived at the orgies were burned eight days after birth, and their ashes were confected in a substance that was then used in a blasphemous parody of holy communion." Strange how these charges appear to have changed so little in so many years! Compared with our first example, and indeed with the accusa- tions of modern day fundamentalists, one would be forgiven for believ- ing that time is a figment of our imagination, and that nothing ever really changes; certainly not human nature. The 14th century saw a steady growth in the number of accusations and trials, and by the 15th century, the idea of the Devil's (or Witch's) mark had become established. So too was the idea of a flying ointment, and a consistent image of The Devil became common in trials liter- ature. The Papal Bull of 1484, Summis Desiderantes Affectibus, and then two years later, publication of the Malleus Maleficarum, further establis- hed the "crime" of witchcraft as a heresy, and confirmed Papal support for its eradication. This infamous work - The Hammer of the Witches - was incredibly influential in establishing a code of practice by which witches were to be denounced, tried, convicted and executed. There was no escape from this dreadful fate. The third part of the book desc- ribes how to deal with one who will not confess to the charges: "But if the accused, after a year or other longer period which has been deemed sufficient, continues 1638 to maintain his denials, and the legitimate wit- nesses abide by their evidence, the Bishop and Judges shall prepare to abandon him to the secular Court; sending to him certain honest men zealous for the faith, especially religious, to tell him that he cannot escape temporal death while he thus persists in his denial, but will be delivered up as an impenitent heretic to the power of the sec- ular Court. It is also in this section that our friendly Dominican monks refer to, "witch midwives, who surpass all other witches in their crimes... And the number of them is so great that, as has been found from their con- fessions, it is thought that there is scarcely any tiny hamlet in which at least one is not to be found." Despite its incredible influence in Europe, the Malleus had little effect in England, Wales or Ireland, where witchcraft accusations and trials were very different to those of the continent and Scotland. In fact Wales and Ireland seemed to escape from the witch persecutions almost entirely, with very few trials, and even fewer executions. Although many laws have been enacted in England against witchcraft, there has never been anything like the hysteria about witches common in mainland Europe. The earliest known person accused of sorcery in England was Agnes, wife of Odo, who in 1209 was freed after choosing trial by ordeal of grasping a red-hot iron. Until 1563, commoners accused of witchcraft in England met light (if any) punishment. Those of noble birth were treated rather more severe- ly, as the crime could easily be one of treason, and any action which implied a threat to the monarch was treated very seriously indeed. This resulted in the charge of witchcraft being used to remove polit- ical opponents with great expediency. There were certainly laws against the practice of witchcraft or sorcery: Alfred the Great (849-899 AD), King of Wessex and overlord of England, decreed the death penalty for Wiccans (that was the word he actually used), and Aethelstan - perhaps one of the most compassionate of Saxon Kings, ordered those who practised Wiccecraeft to be executed, but only if their activities resulted in murder. Under Henry VIII's Act of 1546, the penalty for conjuration of evil spirits was death, and the property of the accused was confiscated by the King. However, this was in effect for only one year, being repealed by Edward VI in 1547, and only one conviction under this Act is recorded. In 1563, the statute of Queen Elizabeth I was es- tablished, which also made death the penalty for invoking or conjuring an evil spirit, but those who practised divination, or who caused harm (other than death) by their sorceries, were sentenced to a year's imprisonment for a first offence. Subsequent offences could be punish- able by death, and in some cases, the confiscation of property as well. 1639 However, even though laws against the practice of witchcraft had been established for hundreds of years, the first major trial was not until 1566, at Chelmsford, and was typical of the English style of witchcraft: no pact with the devil, no gathering at Sabbats, but simple and direct acts of maleficia, and the introduction of witches' familiars. It was an important trial, for it set the precedent in English law for accepting unsupported, and highly imaginative, stories from children as evidence. It also accepted spectral evidence (sic), witch's marks, and the confession of the accused. There are some very distinctive aspects to English witchcraft, which set it apart from its Continental and Scottish counterparts, and which are worth noting. There was a relative lack of torture, and, this may come as a surprise to some people, but witches were never burned in England. Traitors and murderers were burned; witches were hung. Of course, a traitor or a murderer could also be a witch, but this was actually quite rare. The torture used in England - when it was used at all - was typically swimming, pricking, enforced waking, and a diet of bread and water. Unpleasant, but when compared to squassation, being skinned alive, the strappado, the rack, and such delights as the thumbscrews and the iron maiden, hardly in the same class. The focus of English witchcraft was more towards simple, personal, acts of maleficia than a perceived conspiracy against the power of the Chris- tian Church. As one of Britain's foremost folklorists says: "Trad- itions of an organised, pagan witch-cult were never very plentiful in England, although they did exist occasionally, especially in the later years of the witch belief. They were never really strong, and after the end of the persecution in the early 18th century, they disappeared altogether." (Christina Hole) This is interesting, because it has been suggested that the witch trials phenomena was largely inspired by the heretical Christian sects; this would seem to be born out by the type of accusations made in England, which were largely neighbour against neighbour rather than Church and State against an organised conspiracy of heretics. What is also interesting is that it was commonly believed in England that if the bewitched victim could draw blood from the witch, then they would be cured, and the witch's power made ineffective. This belief has persisted in folk traditions to modern times. In 1875, at Long Compton, the body of an old woman, one Ann Turner, was discov- ered. She had been pinned to the ground by a pitchfork through her throat, and across her face and chest had been carved the sign of a crucifix. James Heywood, a local farmer, had once claimed: "It's she who brings the floods and drought. Her spells withered the crops in the field. Her curse drove my father to an early grave!". Heywood maintained that the only way to destroy her power was to spill her blood, and so after her murder, he was taken and tried for the crime. He was convicted, and sentenced to life imprisonment. Long Compton has always been associated with the practice of witchcraft, and is located only a short distance from the magical Rollright Stones, and near to the aptly named Wychwood Forest. The derivation of this name is from the curiously named tribe of THE HWICCE, who lived in the area at the time of King Penda of Mercia, and who seemed always to be ruled by two brothers. But back to Long Compton: 1640 In 1945, Charles Walton, a local labourer, set out one morning to do some hedging on nearby Meon Hill. That evening, his mutilated body was found in a field - pinned to the ground by his pitchfork, which had been stuck through his throat. There were cuts to his arms and legs, and local police were baffled as to the motive for the crime, and who the likely culprit might have been. But gradually locals began to talk about Mr Walton; they said he was a solitary and vindictive old man, who was concerned more with searching out the secrets of nature than in taking company with his neighbours. They said that he harnessed toads, using reeds and pieces of ram's horn, and then sent them across fields to blight the crops. They also remembered that he kept a witch's mirror - a piece of black stone polished in a mountain stream - concealed in his pocket-watch, which he used for weaving spells and seeing into the future. The police never discovered the culprit, but it was accepted locally that Mr Walton was murdered because he was a witch. His wounds were a result of the belief that a victim could be freed from enchantment if he or she were able to draw the blood of the witch. We could not leave English witchcraft without mention of that infamous gentleman, Matthew Hopkins; self-styled Witchfinder General. For all his fame, his activities were restricted to a relatively small area, and a relatively short period of time. However, his boundless energy, and boundless enthusiasm for the collection of large amounts of money, ensured that his name has not been forgotten. Matthew Hopkins used the unrest of the Civil War to prey upon the fears of the common people. Little is known of his early life, except that he became a lawyer "of little note", and failing to make a living at Ipswich in Suffolk, moved to Manningtree in Essex - an area of Civil War tension. With virtually no knowledge of witchcraft, but armed with a couple of contemporary documents (including James I's "Demonology"), Hopkins set himself up in business as a witchfinder. And a very profitable bus- iness it was too. At a time when the average daily wage was 6d, Hopkins received .23 for a single visit to Stowmarket, and .6 for a visit to Aldeburgh. His approach was consistent: James I mentioned that witches had familiars, and suckled imps; therefore, anyone who kept a familiar spirit or imp must be a witch! Bearing in mind the English partiality to keeping pets, and you begin to see just how very successful this technique could be. For example, Bridget Mayers was condemned for entertaining an evil spirit in the likeness of a mouse, which she called "Prickears"; another (unnamed) woman was rescued by her neigh- bours from a ducking, where she confessed to having an imp called "Nan". When she recovered she said: "she knew not what she had con- fessed, and she had nothing she called Nan but a pullet that she sometimes called by that name...". Hopkins moved from Essex to Norfolk and Suffolk, and by the following year, had operations in Cambridge, Northampton, Huntingdon and Bed- ford, with a team of six witch finders under his control. "In Suffolk alone it is estimated that he was responsible for arresting at least 124 persons for witchcraft, of whom at least 68 were hanged." (RHR) However, Hopkins moved too far too quickly, and public opinion began to go against him. In 1646, a clergyman in Huntingdon preached against him, and judges began to question both his methods of locating wit- 1641 ches, and the fees that he charged for the service. In 1647 Hopkins published a pamphlet called "Discovery of Witches", in which he sup- ported his methods in sanctimonious and pseudo legal language. Howev- er, it was to no avail, for later that year he died, "in some dis- grace" according to most authorities. Witchcraft legend has it that he was drowned by irate villagers in one of his own ducking ponds, but this has no recorded evidence to support it. However, it would be a fitting end to such an evil man, and I hope it was true. Moving away from England; Scottish and Continental witchcraft shared a great many similarities; Mary Queen of Scots, and her son, James VI, were both educated in France, and this ensured that continental attitudes towards witches were enshrined in Scottish law at the highest level. In fact the concepts of witchcraft were introduced into Scotland by Mary in about 1563. Before then, trials for witchcraft had been few, and there were no recorded burnings of witches. In "The Encyclopaedia of Witchcraft and Demonology" Rossell Hope Robbins says: "Scotland is second only to Germany in the bar- barity of its witch trials. The Presbyterian cler- gy acted like inquisitors, and the Church sessions often shared the prosecution with the secular law courts. The Scottish laws were, if anything, more heavily loaded against the accused. Finally, the devilishness of the torture was limited only by Scotland's backward technology in the construction of mechanical devices." It is well known that James VI was an ardent prosecutor of witches, and it was under his authority that the Bible was translated to include the word "witch" (Exodus 22:18) to provide Biblical sanction for the death penalty for witches. The original Hebrew word - kashaph - meant either a magician, diviner or sorcerer, but was definitely not a witch. In the Latin Vulgate (4th century version of the Bible) the word had been translated as "maleficos", which could mean any kind of criminal, although in practice often referred to malevolent sorcerers. Similarly, the so-called Witch of Endor, consulted by King Solomon: the original Hebrew was "ba'alath ob": "mistress of a talisman". In the Latin Vulgate she became a "mulierem habentem pythonem": a women possessing an oracular spirit. It was only in the version of the Bible authorised by King James that she became a witch. By the time that James acceded to the English throne in 1603, his attitude towards witches had undergone a subtle transformation. In fact, he was directly responsible for the release and pardon of several accused "witches", and personally interfered in trials where he believed that fraud or deception was being practised. However, Lynn Linton writing in 1861 says of him: "Whatever of blood-stained folly belonged special- ly to the Scottish trials of this time - and here- after - owed its original impulse to him; every groan of the tortured wretches driven to their fearful doom, and every tear of the survivors left blighted and desolate to drag out their weary days in mingled grief and terror, lie on his memory with shame and condemnation ineffaceable for all time." 1642 But it was under Charles II that perhaps the most famous - and endur- ing - of Scottish witches was tried, and most probably executed (although records of her punishment have not survived). Isobel Gowdie of Auldearne, on four separate occasions during 1662 testified that she was a witch, and gave what Russell Hope Robbins describes as: "a resum. of popular beliefs about witchcraft in Scotland.". He says that Gowdie "appeared clearly demented", but that "it is plain she believed what she confessed, no matter how impossible...". From Gowdie are derived some of the concepts of today's Wicca, incl- uding the idea of a coven, comprised of 13 people. Gowdie said that a coven was ruled by a "Man in Black", often called "Black John". He would often beat the witches severely, and it seemed their main tasks were to raise storms, change themselves into animals, and shoot elf arrows to injure or kill people. Coming as she does right at the end of the witchcraft persecutions, it is difficult to establish how much of Gowdie's confession is based upon real, traditional folk practices of Auldearne, and how much she is simply repeating the standard accusations against witches. The Coven of 13 is probably the single aspect of her confessions which does not appear elsewhere in records of witchcraft trials, and my own feelings are that she was probably as genuine a witch as was ever taken and tried. We have already commented how terrifying it is to consider the impact that a single person can have upon the lives of so many people. We have looked at a number of these - King James, Kramer and Sprenger, Matthew Hopkins, Conrad of Marburg - and their latter day successors are no less dangerous. Let us consider some of the 20th century persecutors. We have already mentioned Adolf Hitler; what about Stalin? his great purge in the period following 1936 saw charges of treason, espionage and terrorism brought against anyone who showed the least inclination to oppose him. Using techniques which would not have been out of place during the great witch hunts, Stalin's henchmen enforced "confessions", and effectively exterminated any threat to his political power. We could look too at McCarthy, whose fame for persecution was such that his name is now used to describe "the use of unsupported accusa- tions for any purpose". It is no accident that his activities were referred to as a "witch hunt", nor that Arthur Miller's play about the Salem witch trials, "The Crucible", was more a comment about McCar- thyism than a comment about 17th century American life. In 20th century Australia we are heirs to a European history, which maintains that witches are servants of the devil, and should be prosecuted for their crimes against humanity. In some States these laws actually remain upon the Statute Books; in others, the legal machinery has been removed, but often public opinion hovers around the middle ages, believing that the only good witch is a dead witch. Our latter-day inquisitors play upon these fears, in much the same way as Matthew Hopkins played upon the fears of the people during the Civil War. Christian Fundamentalists have no hesitation in using every dirty trick in the book to ensure that public opinion remains opposed to witchcraft. If this means that some of them have to stand up and say: "Yes, I was a witch: I sacrificed my babies to the devil, and copulated with a goat; I took part in drunken orgies, and drank the blood of the sacrifice"; but then I found Jesus, and was born again, 1643 and now I'm a really nice person; well so be it. Some of them are so psychiatrically unbalanced they may even believe it themselves. Listen to a sample of the claims made by Audrey Harper, who achieved notoriety in Britain as an ex-HPS of a Witches' Coven. This extract is from an article by Aries, which appeared in Web of Wyrd #5: Sent to a Dr Barnado's home by her mother, she grew up with deprivation and social stigma. In time she becomes a WRAF, falls in love, gets preg- nant, boyfriend dies, she turns to booze, gives up her baby and becomes homeless. Wandering to Pic- cadilly Circus she meets some Flower Children with the killer weed, and her descent into Hell is assured. By day she gets stoned and eats junk food; by night she sleeps in squats and doorways. Along comes Molly; the whore with a heart of gold who teaches Audrey the art of streetwalking. She flirts with shoplifting, gets into pills, and then gets talent spotted and invited to a Chelsea par- ty, where wealth, power and tasteful decor are dangled as bait. At the next party she is hooked by the "group", which meets "every month in Vir- ginia Water". She agrees to go to the next meeting which is to be held at Hallowe'en. Inside the dark Temple lit by black candles and full of "A heady, sickly sweet smell from burning incense", she is "initiated" by the "warlock", whose "face was deathly pale and skeletal... his eyes ... were dark and sunken" and whose "breath and body seemed to exude a strange smell, a little like stale alcohol." She signs herself over to Satan with her own blood on a parchment scroll, whereupon a baby is produced, its throat cut, and the blood drank. Following this she gets dumped on the "altar" and screwed as the "sacrifice of the White Virgin". The meeting finishes with a little ritual cursing and she's left to wander "home" in the dark. Her life falls into a steady routine of meetings in Virginia Water, getting screwed by the "war- lock", drug abuse, petty crime, and recruiting runaways for parties, where the drinks are spiked -"probably with LSD" - and candles injected with heroin release "stupefying fumes into the air"; the object being sex kicks and pornography. She falls pregnant again, gets committed to a psychia- tric hospital, has the baby, and gives it away convinced that the "warlock" would sacrifice it. Things then become a confusion of Church desecra- tion, drug addiction, ritual abuse, psychiatric hospital, and falling in with Christian folk who try vainly to save her soul. For rather vague reasons the "coven" decide to drop her from the team, and she dedicates herself to a true junkie's lifestyle with a steady round of overdosing, jaun- dice, and detoxification units. The "warlock" 1644 drops by to threaten her, and she makes her way north via some psychiatric hospitals to a Chris- tian Rehabilitation farm. She gets married, has a child which she keeps, and becomes a regular chur- chgoer. But beneath the surface are recurring nightmares, insane anger and murderous feelings towards her brethren. At the Emmanual Pentecostal Church in Stourport she asks the Minister, Roy Davies, for help. He prays, and God tells him that she was involved with witchcraft. An exorcism has her born again, cleansed of her sin. She gets bap- tised and has no more nightmares, becoming a gen- erally nicer person. She becomes the "occult ex- pert" of the Reachout Trust and Evangelical Al- liance, and makes a career out of telling an edi- ted version of her tale. Geoffrey Dickens MP persuades her to tell all on live TV; "Audrey, to your knowledge is child sacr- ifice still going on?" To this she replies, "To my knowledge, yes." After this the whole thing ram- bles into an untidy conclusion of self-congratula- tion, self-promotion, and self-justification; and for a grand finale pulls out a list of horrendous child abuse, which is shamelessly exploited in typically journalistic fashion, and by the usual fallacious arguments which links it to anything "occult"; help-lines, astro predictions in news- papers, and even New Age festivals. And so we are left with a horrifying vision of hordes of Satanists swarming the country, buggering kids, sacrificing babies, and feeding their own faeces to the flock." Whilst all this seems incredible to any rational person, unfortunat- ely, in the age old tradition, it confirms the worst fears of the man and woman in the street, and so they swallow it whole. After all, it was on telly, so it MUST be true! As a direct result of people like Audrey Harper publicising their lies and fantasy, children in England and Scotland were forcibly removed from their homes, and subjected to the type of questioning that we had previously believed had died out at the end of the Middle Ages. A consultant clinical psychologist scrutinised the interview trans- cripts and audio records of the recent Orkney child abuse case, and in her summing up said: "[the Social Workers] told the children they knew things had happened to them and were generally leading all the way. When the children denied things, the questions were con- tinually put until the children got hungry and gave them the answers they wanted." Who says that torture is no longer legal in the British Isles? The father of four of the children who were taken into care said: "At first I thought the allegations were laughable, but I found out how serious the police were...". Just to remind you of the words of Gilles de Rais some 500 years ago: [the accusations] are frivolous and lack credit...". 1645 One 11 year-old described being asked to draw a circle of ritualistic dancers. He said: "They got me to draw by saying, 'I am not a drawer. Can you draw that?' It was meant to be a ring with children around and a minister in the middle wearing a black robe and a crook to pull children in." The boy said he had been promised treats such as a lesson on how a helicopter worked if he co-operated, and was told that he could go if he gave one name. How remarkably similar to medieval witch trials, where the victims were always pressed to name their accomp- lices - for is it not said, "thou canst not be a witch alone?"! In 1990, journalist Rosie Waterhouse commenting upon the Manchester child abuse case said: "After three months of questioning by the NSPCC, strange stories began to come out and other children were named. The way the children began telling "Satanic" tales in this case is remarkably similar to the way such stories first surfaced in Nottingham. As "The Independent on Sunday" revealed last week (23/9/- 90), the Nottingham children began talking about witches, monsters, babies and blood only after they had been encouraged, by an NSPCC social worker, to play with toys which included witches' costumes, monsters, toy babies, and a syringe for extracting blood." Believe it or not, the parents of these children had no access to them whatsoever. Why? Because our modern, scientifically trained, 20th century social workers believed that, "[the parents] would try to silence the children, using secret Satanic symbols or trigger words". By March 1991, senior Police spokesmen were publicly claiming that "police have no evidence of ritual or satanic abuse inflicted on children anywhere in England or Wales". Scotland has a different legal system, which is why it was not included in the statement - not because the police have evidence there, for they do not. When the Rochdale case finally came to court, after the children had been in care (sic!) for about 16 months, the judge delivered a damning indictment upon those who were responsible for it, and said: "the way the children had been removed from their parents was par- ticularly upsetting." He saw a video of the removal of one girl from her home during a dawn raid, and commented that, "It is obvious from the video tape that the girl is not merely frightened but greatly distressed at being removed from home. The sobbing and distraught girl can be seen. It is one of my most abiding memories of this case." Let us return briefly to Salem, where, in 1710, William Good petit- ioned for damages in respect of the trial and execution of his wife Sarah, and the imprisonment of his daughter, Dorothy, "a child of four or five years old, [who] being chained in the dungeon was so hardly used and terrified that she hath ever since been very chargeable, having little or no reason to govern herself.". 1646 Today's Christian Fundamentalist, like his vicious and self-righteous predecessors, will use anything in his or her power-including innocent children - to destroy the evils of Paganism and the occult. Sometimes I wonder if we are becoming paranoid, or the subjects of a persecution complex, but in writing this lecture it was brought home to me more strongly than ever before: the witch trials of the Middle Ages are not a bloody stain on the history of Christianity; they are the source from where today's fundamentalists draw their power, and are just as terrifying today as they were hundreds of years ago. Bigotry and persecution have changed in only one respect: 20th century mankind has far more efficient and effective means of spreading lies and propa- ganda than was available to our ancestors. PERSECUTION: ANCIENT AND MODERN Appendix A The subject of the European Witch Trials has been written about ad infinitum (and nauseam!), and there are a great many useful books which the student will find of interest. There follows a short bib- liography of those to which I referred when writing this lecture. Select Bibliography Bradford, Sarah Cesare Borgia (1981) Cohn, Norman Europe's Inner Demons (1975) Ginzburg, Carlo Ecstasies: Deciphering The Witches' Sabbath (1990) Hole, Christina Witchcraft in England (1977) Howard, Michael The Occult Conspiracy (1989) Kieckheffer, Richard European Witch Trials (1976) Larner, Christina Enemies of God: The Witch Hunt in Scotland (1981) Larner, Christina Witchcraft and Religion (1985) Maple, Eric The Complete Book of Witchcraft and Demonology (1966) Radford, Kenneth Fire Burn (1989) Ravensdale & Morgan The Psychology of Witchcraft (1974) Robbins, Rossell Hope The Encyclopaedia of Witchcraft and Demonology (1984) Russell, Jeffrey A History of Witchcraft (1980) Scarre, Geoffrey Witchcraft and Magic in 16th and 17th century Europe (1987) Stenton, Sir Frank Anglo-Saxon England (1971) Summers, Montague (Trans) Malleus Maleficarum (1986) Thomas, Keith Religion and the Decline of Magic (1971) Trevor-Roper, H R The European Witch-Craze of the 16th and 17th Centuries (1988) Walsh, Michael Roots of Christianity (1986) Worden, Blair (Ed) Stuart England (1986) Encyclopaedia Britannica (1969 edition) Collins Dictionary of the English Language (1980) Newspapers: The Times, The Guardian, The Independent (Britain) 1647 PERSECUTION: ANCIENT AND MODERN Appendix B - Historical Periods Anglo-Saxon: broadly 550 AD to 1066 AD (the Norman invasion). Middle Ages: broadly the period from the end of classical antiquity (476 AD) tothe Italian Renaissance (or fall of Constantinople in 1453). More specifically the period from 1000 AD to the 15th century. Medieval: of, or relating to, the Middle Ages. Tudor: the Royal House, descended from Welsh Squire Owen Tudor (d.1461), which ruled in England between 1485 AD - 1603 AD Stuart: the Royal House which ruled in Scotland between 1371 ADand 1714,and inEngland between1603 AD- 1714 AD. Jacobean: relating to the period of James I's rule of England (1603-1625). Reformation: a 16th century religious and political movement which beganas anattempt toreform theCatholic Church, but actually resulted inthe establishment of the Protestant Church. Renaissance: usually considered as beginning in Italy in the 14th century,this isthe period whichmarked the transitionfromtheMiddleAges tothemodern world.Itis characterisedbyclassicalscholar ship,scientific andgeographicaldiscovery,and the exploration of individual human potential. Civil War: 1640-1649, between the Royalists under Charles I, and the Parliamentarians ledby Oliver Cromwell. Charles I was executed in 1649. Crusades: a series of wars undertaken by the Christians of western Europe with the authorisation of the Papacy from1095untilthe mid-15thcenturyforthe purpose of recoveringthe HolySepulchre atJerus alemfrom theMuslimsand defendingpossessionof it. (Enc. Britannica) Thirty Years' War: a major conflict involving Austria, Denmark, France, Holland,Germany, Spain andSweden that devastated central Europe, but especially Germany. It beganas awarbetween Protestantsand Catholics but developedintoa generalpowerstruggle (1618 1648). Lateran Councils: Five ecumenical councils held at the Lateran Palace (the official residence ofthe Pope) between 1123 AD and 1512 AD. 1648 PERSECUTION: ANCIENT AND MODERN Appendix C - Gnostic and Christian sects Manichaeism: a dualistic Gnostic religion first preached by Mani (q.v.)in the 3rdcentury AD. Itsearly centrewas Babylonia,then partofthePersianempireanda meeting place of faiths. (EB) The basic theology of Manichaeism is that good and evil are separate and opposed principles, which have become mixed in the world through the action of the evil principle. There is a complicated mythology which describes the creation of the world and the elements, and a set of complex correspondences by which the seeker can return to a state of salvation. Manichaeism spread across a huge area, including the Roman Empire. However, by the 6th century it had virtually been eradicated from Spain, France and Italy, although was strong in the eastern Mediterranean until the 9th century, when it was absorbed into the neo-Manichean sects of the Bogomils, Cathars, etc. Bogomils: a religious sect which flourished in the Balkans between the 10th and 15th centuries. Their central teaching was strictly dualistic; that the visible, material world was created by the Devil, and that everything within it was therefore evil. They rejected many of the trappings of Chris- tianity, and their condemnation of anything to do with the flesh - including eating and drinking! - has rightly earned them the nickname, "the greatest puritans of the middle ages". Cathars: a heretical Christian sect that flourished in western Europe in the 12th and 13th centuries. They believed that goodness existed only in the spiritual world created by God, and that the material world, created by Satan, was evil. Their theology bore a great resemblance to that of Manichaeism and the Bogomils, and they were closely connected with the latter. Waldensians: also known as Valdenses or Vaudois. The sect was founded in southern France in the 12th century, and emphasised poverty, abstinence from physical labou r, and a life devoted to prayer. They were influenced by other "heretical" sects, and rejected a number of the basic tenets of the Catholic faith. They were stern opponents to the acquisition of wealth and power within the Church, and thus came into direct opposition to the Papacy,which thrived on both. They were fiercely persecuted, and by the end of the 15th century, confined mainly to the French and Italian valleys of the Cottian Alps. During the 16th century, the Waldensians were transformed into a Protestant church, but suffered heavy persecu- tion throughout the 17th century from the Dukes of Savoy. This ceased only after Oliver Cromwell intervened personally on their behalf with the duke, Charles Emmanuel II. In the latter part of the 17th century the Waldensians returned to their original homeland, and in 1848 the Waldensians were given civil rights, and are today members of the World Presbyterian Alliance. 1649 PERSECUTION: ANCIENT AND MODERN Appendix D - A calendar of events connected with the persecution of heretics 640 AD Eorcenberht succeeds Eadbald as King of Kent, and becomes the firstEnglish king toorder the destr uction of pagan idols throughout his kingdom; 663 AD Council of Whitby determines the date of Easter to be inaccordance withRomanpractice, andso ends Celtic Christianity in Northumberland; 668-690 AD Liber Poenitentialis by Theodore, Archbishop of Canterbury. Probably the first legislation against witches. Itadvised penances (eg, fasting)for those who"sacrificedto devils,foretold the futurewiththeiraid,atefoodthathadbeen offeredin sacrifice,orburnedgrainafter aman was deadforthewell-beingofthelivingandof the house." 735-766 AD the Confessional of Ecgberht, Archbishop of York, which prescribed a 7-year fast for a woman convicted of "slaying by incantation"; 871-899 AD reign of King Aelfred (brother of Aethelred), who declared the death penaltyfor those who practise Wicca; 925-939 AD reign of King Aethelstan, where murder - including murderbywitchcraft -waspunishablewith the death penalty; 936 AD Otto elected King of the Germans, whereupon he declaredit hisintention to drivethe pagans out of his land; 951 Otto crowned King of Lombardy; 955 Otto defeated the Magyars and proclaimed himself "Protector of Europe"; 962 Otto crowned Holy Roman Emperor; 1022 the first burning (at Orleans) for heresy; 1066-1087 AD reign of William the Conqueror in England; he reduced Aethelstan'ssentence ofdeath forcon victed murderers to banishment; 1118 King Baldwin II of Jerusalem suggested to Sir Hugh dePayensthat heorganiseachivalric orderof knightsto defendtravellersto theHolyLand, and grantedpartofhispalace,which stoodonthesite ofSolomon'soriginaltemple, fortheirheadquar ters.Asaresultof thisgesture,HughdePayens calledhisOrdertheTempliMilitia,andthenlater 1650 changedthisto KnightsoftheTempleofSolomonin Jerusalem; 1162 Pope Alexander III issued a special papal bull releasing Templars from spiritual obedience to any butthe Popehimself,gavethemexemption from paying tithes, andallowed themtheir own chaplains and burial grounds; 12/13th cent the Cathar heresies: introduction of the obscene kiss and ritual adoration of the devil; 1243-44 Siege of Montsegur; 1244 225 Cathars burned at the stake at Montsegur; 1259 relationships between the Knights Templars and the Hospitallers ofKnights ofStJohn deteriorated into open warfare; 1291 the Saracens took Jerusalem, and the Knights Templars were expelled, and lost their headquarters on the site of Solomon's Temple; 1301 Walter Langton, bishop of Coventry, tried by ecclesiastical court for diabolism and acquitted; 1302 trial in Exeter for defamation of a man who called a woman a "wicked witch and thief"; 1307 King Philip of France ordered the arrest of every member ofthe KnightsTemplar in France:this was followed bya papalbull toall rulersin Christian Europe that all Templars were to be arrested; 1311 investigation in London by episcopal authority into sorcery, enchantment, magic, divination and invocation; 1312 the Pope officially disbanded the Knights Templars; 1314 Jaques de Molay (last Grand Master of the Knights Templars) burned as a relapsed heretic; 1321 last Cathar burned at the stake; 1324 Alice Kyteler tried in Kilkenny by secular and ecclesiastical authorities for diabolism, invoca tion and sorcery; 1347 the Plague spreads over the whole of Italy, and arrives in France by the end of the year; 1348 the Plague reaches Paris, then the Low Countries, and then via the Channel to southern England; 1349 Britain ravaged by the Plague, which passes into Germany, Austria and Scandinavia; 1651 1360 the Plague, complicated by influenza reappears in Europe, continuing in waves until 1441, and finally ending around 1510; 1390 woman tried in Milan for attending an assembly led by "Diana", "Erodiade" or "Oriente"; 1408 the Plague, still rampant in Europe is complicated by an epidemic of Typhus and Whooping Cough; 1409 trial of Pope Benedict XIII at Pisa for divination, invocation, sorcery and other offences; 1428-47 Dauphine: 110 women and 57 men executed by secular court for witchcraft, especially diabolism; 1431 Joan of Arc tried for heresy and burnt at the stake: the trial decision was annulled in 1456, and in 1920 shewas canonised byPope Benedict XVwith the date of her execution (May 30) becoming a national holiday in France; 1440 Gilles de Rais tried on 47 charges including con juration of demons and sexual perversions against children: nearlyall evidence washearsay, none of his servantswascalled totestify,and theprocee dingswerehighlyirregular: hewasstrangledand thensenttothe pyre,buthisfamilyweregiven permissionto removehisbodybefore theflames reached it for burial at a nearby Carmelite Church; 1441 Margery Jourdain ("the Witch of Eye") convicted of plottingtokillKingHenry VI,andburnedasa traitor; 1458 first recorded use of the word "sabbat" (Nicholas Jacquier). "Synagogue" was the word commonly used todescribethemeeting placesofhereticsand witches; 1470 trial before Royal Court in England for defamation - man had accused the Duchess of Bedford of image magic; 1479 Earl of Mar executed for employing witches to kill James III of Scotland; 1484 Papal Bull of Pope Innocent VIII officially declaring witchcraft a heresy; 1486 first publication of the Malleus Maleficarum; 1488 Metz: 31 women and 4 men tried by secular court for weather magic: 29 burned; 1492 expulsion of Jews from Spain; 1521 Martin Luther excommunicated by Pope Leo X, and so begins the Reformation; 1652 1532 the Constitutio Criminalis Carolina: the criminal code for the HolyRoman Empire which specified how witches, fortunetellers, etc wereto be tried,and punished; 1542 first statute against witchcraft in England passed by Parliament (revoked 1547); 1557 first list of prohibited books issued by the Roman church; 1562 statute enacted in Scotland under Mary Queen of Scots declaring the death penalty for witchcraft, sorceryand necromancy:theAct wasconfirmed in 1649 and repealed in 1736; 1563 statute against witchcraft by Elizabeth I in Englandordering the deathpenalty for witches, enchantersand sorcerers(undercivil, notecc lesiastical law); 1566 first major trial under statute of 1563: Elizabeth Francis, Agnes Waterhouseand JoanWaterhouse at Chelmsford: Agneshanged,Elizabethreceived a light sentence and Joan was found not guilty; 1584 "Discoverie of Witchcraft" by Reginald Scot published - a Protestant argument against belief in witchcraft; 1590-92 North Berwick trials by James VI; 1595 Nicholas Remy publishes "Demonolatreiae" where he boasted on the title page that he had condemned 900 witches in 15 years; 1596 John Dee as Warden of a Manchester College acts as an advisor for cases of witchcraft and demonology; 1597 "Daemonologie" by King James VI published; 1600 Giordano Bruno burnt at the stake in Rome as an "impenitent heretic"; 1603 ascension of James VI to the English throne as James I; 1604 new statute against witchcraft by James I which established pact, devil-worship and other continental ideas in English law; 1611 King James authorises a new translation of the Bible to include the word "witch"; 1612 twenty witches tried together at Lancashire (the Pendle witches); 1628 in Massachusetts, an English lawyer, Thomas Mortonordered amaypoleto beerectedin the colony which he founded (Merrymount), and celebrat 1653 ed MaywithlocalIndians andrefugeesfromthe Puritans,withstag antlers,bellsandbrightly coloured clothes, under an elected "Lord and Lady" to ruleover thecelebrations; He wasarrested under charges ofpractising witchcraft,but was released; 1633 the public exorcisms of the nuns of Loudun as part ofa plotby CardinalRichelieu to revengehimself upon Urban Grandier: Grandier arrested and tried by investigating committee; 1634 Grandier tortured then burned alive; 1644 maypoles made illegal in England; 1644-5 Matthew Hopkins active in Chelmsford; 1646 Matthew Hopkins retired - he died the following year; 1647 first witch hung in the USA, in Connecticut; 1649 first newspaper astrology column by Lilly; 1662 at Bury St Edmunds women were accused and convicted ofwitchcrafton thetestimonyof hysterical children; 1662 the trial of Isobel Gowdie in Auldearne, Scotland: Gowdie introduces the idea of a coven of thirteen; 1663 the Licensing Act determined that books could not be published without priorconsultation with the Church or State; 1679-82 the Chambre Ardente affair: a star chamber court admittingof noappealarraigned totry Madame Bosse, her daughter and sons; Madame Montvoisin (La Voisin)and La DameVigoreux. Duringthe courseof the trial,severalhundredsofthehighestcour tiersofKing LouisXIVwereimplicatedinthe poisoningscandal.Theaffairdegeneratedintoa searchforheresyandwitchcraft,andeventually CatholicPriestsDavot, Gerard,Deshayes,Cotton, Tournet,Guibourg andMariettewere alsodrawnin, accused ofperforming theBlackMass. Evidencewas collectedto showthat Madamede Montespan(Louis' former mistress)attempted to poisonLouis andhis new mistress, andwas the leader ofthe Satanic cult. In all, 319 peoplewere arrested and 104 sentenced: 36 to death,4 to slavery in the gal leys, 34 to banishmentand 30 acquitted. In 1709 Louis attempted to destroy the records of the affair, but failed; 1684 Alice Molland was the last person executed as a witch in England (at Exeter); 1654 1689 Cotton Mather (New England) publishes "Memorable Providences Relating to Witchcraft and Possessions" supporting belief in witchcraft; 1692 Salem witch trials: 19 hung and more than 100 jailed; thelast personexecutedin theUSA for witchcraft; 1727 last execution in Scotland for witchcraft; 1731 last trial for witchcraft in England: Jane Wenham, who was convicted, then pardoned and released; 1736 the repeal of the statutes against witchcraft of Mary Queen of Scots(1562), Elizabeth I (1563) and JamesI &VI(1604): replacedwith astatutewhich statedthat,"no prosecution,suitor proceeding shallbe commencedorcarriedoutagainstany personorpersonsforwitchcraft, sorcery,inchant ment (sic),orconjuration."Itprovided forthe prosecutionof thosepretendingtopossessmagical powers, but it denied reality to those powers; 1745 last execution in France for witchcraft; 1775 last execution in Germany for witchcraft; 1829 Lamothe-Langan fabricated and published documents represented to berecords of trialsof witches in Toulouse andCarcassonne, probably in an attempt to provethe continuingexistenceof theworship of the old religion; 1830 in "Letters on Demonology and Witchcraft" Sir Walter Scott argues thatalleged witches had been misunderstood and mistreated; 1862 Jules Michelet argues in his book "La Sorcerie" that witchcraftwas aprotest bymedieval serfs against a crushing social order; 1865 Pope Pius X again attacked secret societies,claim ing that Freemasonry was anti-Christian, satanic, and derived from paganism; 1899 publication of Aradia: Gospel of the Witches by Leland; 1928 first English translation of the Malleus Malefic arum (tr Summers); 1951 repeal of the 1736 Witchcraft Act with the Fraud ulent Mediums Act; 1963 demand made for reinstatement of the Witchcraft Laws in England following desecration of churches and graveyards; 1655 1966 the Index (of prohibited books) abolished; 1991 Anti-occult amendment to the Criminal Justice Bill had its third reading in Parliament. Presented by Geoffrey Dickens, this prescribed imprisonment for not morethan five yearsagainst one who,"permits, entices orencourages aminorto participatein, or bepresentataceremonyorotheractivityofany kindspecifiedinsub-section3...".Subsection3 says:"Theceremoniesoractivitiestowhichthis sectionappliesare thoseof,orassociated with, Satanism andotherdevilworshipping, blackmagic, witchcraft, oranyactivity towhich Section1 of the Fraudulent Mediums Act (1951) applies. The Bill was rejected for a number of reasons, not least because it made newspaper/magazine editors culpable if minors should read the astrology column! 1656 HISTORY OF WICCA IN ENGLAND: 1939 - present day This talk was given by Julia Phillips at the Wiccan Conference in Canberra, 1991. It is mainly about the early days of the Wicca in England; specifically what we now call Gardnerian and Alexandrian traditions. The text remains "as given", so please remember when you read it that it was never intended to be "read", but "heard" and debated. Text begins: There are three main strands I intend to examine: one, Gardner's claim of traditional initiation, and its subsequent development; two, magical traditions to which Gardner would have had access; and three, literary sources. As we look at these three main threads, it is important to bear in mind that Gardner was 55 years old at the time of his claimed initia- tion; that he had spent many years in Malaya, and had an enormous interest in magic, Folklore and Mythology. By the time he published High Magic's Aid, he was 65, and 75 when "The Meaning of Witchcraft" appeared. He died in 1964, at the age of 80. Gardner was born in 1884, and spent most of his working adult life in Malaya. He retired, and returned to the UK in 1936. He joined the Folklore Society, and in June 1938, also joined the newly opened Rosicrucian Theatre at Christchurch where it is said he met Old Dorothy Clutterbuck. I chose 1939 as my arbitrary starting point as that was the year that Gerald Gardner claims he was initiated by Old Dorothy into a practis- ing coven of the Old Religion, that met in the New Forest area of Britain. In his own words, "I realised that I had stumbled upon something interesting; but I was half-initiated before the word, "Wica" which they used hit me like a thunderbolt, and I knew where I was, and that the Old Religion still existed. And so I found myself in the Circle, and there took the usual oath of secrecy, which bound me not to reveal certain things." This quote is taken from The Meaning of Witchcraft, which was published in 1959. It is interesting that in this quote, Gardner spells Wicca with only one "c"; in the earlier "Witchcraft Today" (1954) and "High Magic's Aid" (1949), the word Wicca is not even used. His own derivation for the word, given in "The Meaning of Witchcraft", is as follows: "As they (the Dane and Saxon invaders of England) had no witches of their own they had no special name for them; however, they made one up from "wig" an idol, and "laer", learning, "wiglaer" which they shor- tened into "Wicca". "It is a curious fact that when the witches became English-speaking they adopted their Saxon name, "Wica"." 1657 In "An ABC of Witchcraft Past and Present", Doreen Valiente does not have an entry for Wicca, but when discussing Witchcraft, does mention the Saxon derivation from the word Wicca or Wicce. In the more recent- ly published The Rebirth Of Witchcraft, however, she rejects this Saxon theory in favour of Prof. Russell's derivation from the Indo- European root "Weik", which relates to things connected with magic and religion. Doreen Valiente strongly supports Gardner's claim of traditional initiation, and published the results of her successful attempt to prove the existence of Dorothy Clutterbuck in an appendix to "The Witches' Way" by Janet and Stewart Farrar. It is a marvellous piece of investigation, but proving that Old Dorothy existed does nothing to support Gardner's claims that she initiated him. In his book, "Ritual Magic in England", occultist Francis King does offer some anecdotal evidence in support of Gardner's claims. However, it is only fair to point out that in the same book, he virtually accuses Moina Mathers of murder, based upon a misunderstanding of a story told by Dion Fortune! With that caveat, I'll recount the tale in full: King relates that in 1953, he became acquainted with Louis Wilkinson, who wrote under the pen-name of Louis Marlow, and had contributed essays to Crowley's Equinox. He later became one of Crowley's literary executors. King says that in conversation, Wilkinson told him that Crowley had claimed to have been offered initiation into a witch coven, but that he refused, as he didn't want to be bossed around by a bunch of women. (This story is well-known, and could have been picked up anywhere.) Wilkinson then proceeded to tell King that he had himself become friendly with members of a coven operating in the New Forest area, and he thought that whilst it was possible that they derived their exis- tence from Murray's "Witch Cult in Western Europe", he felt that they were rather older. King draws the obvious conclusion; that these witches were the very same as those who initiated Gardner. King claims that the conversation with Wilkinson took place in 1953, although "Ritual Magic in England" was not published - or presumably written - until 1970. However, on September 27 1952, "Illustrated" magazine published a feature by Allen Andrews, which included details of a working by, "the Southern Coven of British Witches", where 17 men and women met in the New Forest to repel an invasion by Hitler. Wilkinson had told King of this working during their conversation, which King believes to be proof that such a coven existed; there are some differences in the two stories, and so it is possible that two sources are reporting the same event, but as Wilkinson's conversation with King came after the magazine article, we shall never know. In the recently published "Crafting the Art of Magic", Aidan Kelly uses this same source to "prove" (and I use the word advisedly - the book "proves" nothing") that Gardner, Dorothy, et al created Wicca one night following a social get together! Of one thing we can be certain though: whatever its origin, modern Wicca derives from Gardner. There may of course be other traditional, hereditary witches, but even if they are genuine, then it is unlikely that they would have been able to "go public" had it not been for Gardner. 1658 There have been many claims of "hereditary" origin (other than Gard- ner's own!) One of the most famous post-Gardner claimants to "heredi- tary" status was actress Ruth Wynn-Owen, who fooled many people for a very long time before being exposed. Roy Bowers, who used the pseud- onym Robert Cochrane, was another: Doreen Valiente describes her association with him in "The Rebirth of Witchcraft", and The Roebuck, which is still active in the USA today, derives directly from Coch- rane, via Joe Wilson. "Witchcraft: A Tradition Renewed" by Evan John Jones with Doreen Valiente describes a tradition derived from Robert Cochrane. Alex Sanders, of course is another who claimed hereditary lineage, and like Cochrane, deserves his own place in this history, and we'll get to both of them later. Many people have been suspicious of Gardner's claims, and have accused him of making the whole thing up. They suggest that the Wicca is no more than the fantasy of an old man coloured by a romantic imagina- tion. One particularly virulent attack upon Gardner came from Charles Cardell, writing under the pseudonym of Rex Nemorensis. One of Gardner's initiates who is still active in the Wicca today has an interesting tale to tell about Cardell, whom he knew: "Cardell claimed to be a Witch, but from a different tradition to Gardner's. Cardell was a psychopathic rat, with malevolent intent toward all and sundry. He managed to get a woman called Olive Green (Florannis) into Gardner's coven, and told her to copy out the Book of Shadows so that Cardell could publish it, and destroy Gardner. He also contacted a London paper, and told them when and where the coven meetings were held, and of course the paper got quite a scoop. Cardell led people in the coven to believe that it was Doreen Valiente who had informed on them. Doreen had just left Gardner in a bit of a huff after a disagreement; another coven member, Ned Grove, left with her. Anyway, the day the paper printed the exposure, Cardell sent Gardner a telegram saying, "Remember Ameth tonight". (Ameth was Doreen's Craft name, and as it has now been published, I see no reason not to use it here)." My informant also said that Olive Green was associated with Michael Houghton, owner of Atlantis book shop in Museum Street, who was the publisher of High Magic's Aid. Through this association, she also encountered Kenneth Grant of the OTO, although their association was not friendly. Cecil Williamson, the original owner of the witchcraft museum on the Isle of Man, and present owner of the Witchcraft Museum in Boscastle, has also published a number of articles where he states quite categor- ically that Gardner was an utter fraud; but, he offers only anecdotes to support these allegations. Although Gardner claimed his initiation occurred in 1939, we don't really hear anything about him until 1949, when "High Magic's Aid" was published by Michael Houghton. 1659 This book has very strong Solomonic leanings, but like Gardner's own religious beliefs, combined the more natural forms of magic with high ceremonial. In his introduction to the book, Gardner says that: "The Magical rituals are authentic, party from the Key of Solomon (MacGreg- or Mathers' translation) and partly from magical MSS in my posses- sion)." Gardner did indeed have a large collection of MSS, which passed with the rest of his goods to Ripleys in Toronto after his death. Scire (pseudonym) was the name Gardner took as a member of Crowley's branch of the OTO; although it is generally agreed that his membership was purely nominal, he was certainly in contact with people like Kenneth Grant and Madeline Montalban (founder of the Order of the Morning Star). Gardner was given his OTO degree and Charter by Aleister Crowley, to whom he was introduced in 1946 by Arnold Crowther. As Crowley died in 1947, their association was not long-lived, but Crowther confirms that the two men enjoyed each other's company. So, after that brief introduction we can have a look at the first of the strands I mentioned. In 1888, the Hermetic Order of the Golden Dawn was born, beginning a renaissance of interest in the occult that has continued to the present day. It is impossible to overstate the importance of the GD to modern occultists; not only in its rituals, but also in its personal- ities; and of course, through making available a large body of occult lore that would otherwise have remained unknown, or hidden in obscur- ity. I will be looking at this body of occult lore with other literary influences later, and will here concentrate on the rituals and per- sonalities that have influenced Wicca. We cannot look at the GD in isolation from its own origins. It is descended from a myriad of esoteric traditions including Rosicrucian- ism, Theosophy, and Freemasonry. The latter in its own right, as well as via the SRIA - a scholarly and ceremonial association open to Master Masons only. Whether the German Lodge or Fraulein Sprengel actually existed is a matter still under debate; but either in fact or in spirit, this is the source for the "Cypher Manuscripts" which were used to found the Isis-Urania Lodge in 1888. As I'm sure everyone knows, Isis-Urania was founded by Dr Wynn-West- cott, Dr Woodman, and MacGregor Mathers. Not only were all three Master Masons; Wynn-Westcott and Mathers were also members of the Theosophical Society. The most important thing though is the fact the these three men were a ruling triumvirate that managed the affairs of the SRIA. This is important, for the SRIA included Hargrave Jennings in its membership, and Jennings is reputed to have been involved with a Pagan group at the end of the 19th century, which drew its inspir- ation from Apuleius - The Golden Ass. 1660 But back to the GD - whether the Cypher Manuscripts actually existed, or Wynn-Westcott manufactured them is now irrelevant; Mathers was commissioned to write-up the rituals into a workable shape, and thus the Golden Dawn was born. Members of the Isis-Urania Lodge at various times also included Allan Bennett, Moina Mathers, Aleister Crowley, Florence Farr, Maud Gonne, Annie Horniman, Arthur Machen, "Fiona Macleod", Arthur Waite and WB Yeats. Also associated were Lady Gregory, and G W Russell, or AE, whose "The Candle of Vision" was included in the bibliography of "The Meaning of Witchcraft". The literary and Celtic influences within the GD were immense. From the Isis-Urania Lodge sprang all the others, including the so-called Dissident Orders derived through Crowley. It is this line that some commentators trace to modern Wicca, so it is the one upon which we will concentrate. Aleister Crowley was initiated into the Isis-Urania Lodge on 18 November 1898. As you most probably know, Crowley later quarrelled with MacGregor Mathers, and in 1903 began to create his own Order, the Argenteum Astrum, or Silver Star. In 1912, Crowley was initiated into the OTO, and in 1921, succeeded Theodor Reuss as its Chief. According to Arnold Crowther's account, it was in 1946, a year before Crowley's death, that Crowley gave Gardner an OTO Charter. Ithell Colquhoun says only that it occurred in the 1940s, and further states that Gardner introduced material from the OTO, and less directly from the GD, into "...the lore of his covens". As Doreen Valiente also admits, "Indeed, the influence of Crowley was very apparent throughout the (Wiccan) rituals.". This, Gardner ex- plained to her, was because the rituals he received from Old Dorothy's coven were very fragmentary, and in order to make them workable, he had to supplement them with other material. To give an example of some of the lines by Crowley which are rather familiar to modern Wiccans: I give unimaginable joys on earth; certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice. I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death. And of course, the Gnostic Mass has been immensely influential. Not only poetry, but also magical practices in Wicca are often derived from GD sources. For example: the way of casting the circle: that is, the visualisation of the circle, and the pentagrams at the quarters, are both based upon the standard GD Pentagram Ritual; 1661 both the concept and word "Watchtowers" are of course from the Eno- chian system of Magic, passed to Wicca via the GD (although I would like to make it very clear that their use within Wicca bears no relation to the use within Enochia - the only similarity is in the name); the Elements and colours generally attributed to the Quarters are those of the GD; the weapons and their attributions are a combination of GD, Crowley and Key of Solomon. In "Witchcraft Today", Gardner says, "The people who certainly would have had the knowledge and ability to invent (the Wiccan rites) were the people who formed the Order of the Golden Dawn about seventy years ago...". The GD is not the only influence upon Gardner; Freemasonry has had a tremendous impact upon the Wicca. Not only were the three founders of Isis-Urania Temple Masons, so too were Crowley and Waite; Gardner and at least one member of the first coven (Daffo) were both Co-Masons. Gardner was also a friend of JSM Ward, who had published a number of books about Masonry. Doreen describes Ward as a "leading Mason", but Francis King says only that Ward was, "a bogus Bishop... who had written some quite good but far-fetched books on masonry, and who ran a peculiar religious-cum-oc- cult community called The Abbey of Christ the King..." Whether the books were far-fetched or not, we can assume that some of the many similarities between Wicca and Masonry are in some ways due to Ward's influence. Some of these include: The Three Degrees The Craft So Mote It Be The Challenge Properly Prepared The 1st Degree Oath (in part) Presentation of the Working Tools at 1st degree and so on. It seems to me quite clear that even if Gardner received a traditional set of rituals from his coven, they must have been exceptionally sparse, as the concepts that we know of as Wicca today certainly derive from ceremonial magic and Freemasonry to a very great extent. Indeed, Gardner always claimed that they were sparse. It could be argued that all derive from a common source. That the appearance of a phrase, or technique in one tradition does not autom- atically suggest that its appearance elsewhere means that the one was taken from the other. However, Gardner admits his sources in many cases, and Doreen confirms them in others, so I think it is safe to presume that the rituals and philosophy used by Wicca descends from the traditions of Freemasonry and Ceremonial magic, rather than from a single common source. However, as Hudson Frew points out in his commentary upon Aidan Kelly's book, the phenomena of the techniques 1662 and practices of ceremonial magic influencing folk magic and trad- itions is widely recognised by anthropologists, and certainly does not indicate plagiarism. And of course there are many traditional witch- craft aspects in the Wicca. We have looked at the development of the magical orders which resulted from the British occult revival of the 19th and 20th centuries, and now we can see where this ties in with Wicca, and Gardner's claim of traditional initiation. I have here a "family tree" of the main branches of British Wicca. It is by no means exhaustive, and is intended to provide an outline, not a definitive history! I have included my own coven lines and develop- ment as an indication of the kind of "cross-over" of tradition which often occurs, not to suggest that these are the only active groups! Also, it would not be ethical for me to include details of other covens. We have two possible "hereditary" sources to the Gardnerian Craft: one, the Horsa Coven of Old Dorothy, and two, the Cumbrian Group which Rae Bone claims to have been initiated into before meeting Gardner. (NB: Doreen Valiente says that the Horsa Coven is not connected with Old Dorothy, but is another group entirely.) There is also sometimes mention of a St Alban's group that pre-dates Gardner, but as far as I know, this is mistaken. The St Albans group was Gardner's own group, which as far as research confirms, did not pre-date him. To return to Rae Bone: she was one of Gardner's HPSs, and her "line" has been immensely important to the modern Wicca; she was featured in the magazine series, "Man Myth and Magic" if anyone has a copy of that. In her heyday she ran two covens: one in Cumbria, and one in South London. Rae is still alive, and lives in Cumbria, although her last coven moved to New Zealand many years ago, and she is no longer active. No-one has ever been able to trace the coven in New Zealand. At this point, I will just mention George Pickingill, although he is not shown on the tree, as I think it extremely dubious that he had any connection with Gardner, or any other modern Wiccan. Pickingill died in 1909, whilst Gardner was still in Malaya. Eric Maple is largely responsible for the beginnings of the Pickingill myth, which were expanded by Bill Liddell (Lugh) writing in "The Wiccan" and "The Cauldron" throughout the 1970s. Mike Howard still has some of Liddell's material which he has never published, and I have yet to meet anyone within the British Craft who gives credence to Liddell's claims. In the book, "The Dark World of Witches", published in 1962, Maple tells of a number of village wise women and cunning men, one of whom is George Pickingill. There is a photograph included of an old man with a stick, holding a hat, which Maple describes as Pickingill. This photograph has subsequently been re-used many times in books about witchcraft and Wicca. 1663 Issue number 31 of "Insight" Magazine, dated July 1984, contains a very interesting letter from John Pope: "The photograph purporting to be Old George Pickingill is in fact a photo of Alf Cavill, a station porter at Ellstree, taken in the early 1960s. Alf is now dead, but he was no witch, and laughed over the photograph when he saw it." A very respected Craft authority has told me that he believes the photo, which is in his possession, to be of Pickingill, but like so much to do with Craft history, there is no definitive answer to this one. Many claims were made by Liddell; some obviously from cloud-cuckoo land, others which could, by a stretch of the imagination, be ac- cepted. The very idea of Pickingill, an illiterate farm labourer, co-ordinating and supervising nine covens across the breadth of the UK is staggering. To accept - as Liddell avers - that he had the likes of Alan Bennett and Aleister Crowley as his pupils bends credulity even further. The infamous photograph which Liddell claims shows Crowley, Bennett and Pickingill together has conveniently disappeared, and no-one admits to ever having seen it. Like most of Liddell's claims, nothing has ever been substantiated, and when pushed, he retreats into the time honoured favourite of, "I can't reveal that - you're not an initiate"! But to return to the family tree: the names of Doreen Valiente, Pat and Arnold Crowther, Lois Bourne (Hemmings), Jack Bracelin and Monique Wilson will probably be the most familiar to you. Jack Bracelin is the author of Gardner's biography, "Gerald Gardner, Witch", (published 1960) now out of print, although still available 2nd hand, and in libraries. (In Crafting the Art of Magic, Kelly claims that this book was actually written by Idries Shah, and simply published under Bracelin's name. As with every other claim, Kelly offers no evidence of this) I have seen a copy of Bracelin's Book of Shadows, which it is claimed dates from 1949, although in The Rebirth Of Witchcraft, Doreen says that Bracelin was a "relative newcomer" in the mid-1950s. I have also been told by two different sources that Bracelin helped Gardner write "The Laws". In The Rebirth Of Witchcraft, Doreen states that she did not see The Laws until the mid 1950s, when she and her partner Ned Grove accused Gardner of concocting them in order to re-assert control over the coven. As Bracelin was in the Gardner camp during the breakup of the group, it seems reasonable that he did in fact help with their composition. (NB: Alex Sanders increased the number of "The Laws" much later - these appeared in June Johns' book, "The King of the Witches") 1664 Although Doreen claims that the reason for the coven break-up was the fact that Gardner and Bracelin were publicity crazy, there was another reason, which was the instatement of a new lady into the coven, effectively replacing Doreen as HPS. This is also the main reason for Gerald's Law which states that the HPS will, "...gracefully retire in favour of a younger woman, should the coven so decide in council." Needless to say, Doreen was not impressed, and she and Ned left the coven under very acrimonious circumstances. It was quite some time before Doreen had contact with Gardner again, and they never quite regained the degree of friendship that had previously existed. Monique and Campbell Wilson are infamous, rather than famous, as Gardner's heirs who sold off his magical equipment and possessions after his death, to Ripleys in the USA. Monique was the last of his Priestesses, and many Wiccans today still spit when her name is mentioned. Pat Crowther was rather scathing about her recently in an interview, and in The Rebirth Of Witchcraft, although Doreen tells of the sale of Gardner's magical possessions to Ripleys, she doesn't ever mention the Wilsons by name. In effect, the Craft closed ranks against them, and they became outcasts. Eventually, in the face of such opposition they had to sell the Museum in Castletown, and they moved to Torremolinos, where they bought a cafe. Monique died nine years after selling the Museum. It is rumoured that Campbell Wilson moved to the USA, and met with a car accident there: this is only hearsay though - I really do not know for sure what happened to him. However, Monique was influential in a way that even she could not have imagined, when in 1964 or 5 she initiated Ray Buckland, who with his wife Rosemary (later divorced), was very influential in the develop- ment of the Wicca in the USA. Fortunately, Richard and Tamarra James managed to buy the bulk of Gardner's collection back from Ripleys in 1987, for the princely sum of US$40,000, and it is now back within the Craft, and available for initiates to consult and view. D and C S. are probably completely anonymous, and if it were not for the fact that C initiated Robert Cochrane (briefly mentioned earlier) they would probably stay that way! Cochrane's origins are obscure, but I have been told that he was initiated into the Gardnerian tradition by C S, and met Doreen Valien- te through a mutual acquaintance in 1964. When he met Doreen, however, he claimed to be a hereditary witch, from a different tradition to Gardner's, and as Doreen confirms, was contemptuous of what he called "Gardnerian" witches. Indeed, Doreen believes he coined the term, "Gardnerian". Doreen said she was completely taken in by Cochrane and for a while, worked with him and the "Clan of Tubal-Cain" as he described his tradition, which was also known as "The Royal Windsor Cuveen", or 1734. The figures "1734" have an interesting history. Doreen gives a rather strange account of them in The Rebirth Of Witchcraft, which contra- 1665 dicts what Cochrane himself describes in a letter to Joe Wilson, dated "12th Night 1966", where he says, "...the order of 1734 is not a date of an event but a grouping of numerals that mean something to a witch. "One that becomes seven states of wisdom - the Goddess of the Cauld- ron. Three that are the Queens of the Elements - fire belonging alone to Man, and the Blacksmith God. Four that are Queens of the Wind Gods. "The Jewish orthodoxy believe that whomever knows the Holy and Un- speakable name of God has absolute power over the world of form. Very briefly, the name of God spoken as Tetragrammaton ... breaks down in Hebrew to the letters YHVH, or the Adam Kadmon (The Heavenly Man). Adam Kadmon is a composite of all Archangels - in other words a poetic statement of the names of the Elements. "So what the Jew and the Witch believe alike, is that the man who discovers the secret of the Elements controls the physical world. 1734 is the witch way of saying YHVH." (Cochrane, 1966) Although Doreen says that Cochrane's group was small, it still proved to be remarkably influential. As well as Cochrane and his wife (whom Doreen refers to as "Jean") and Doreen herself, there were others who are well-known today, and a man called Ronald White, who very much wanted to bring about a new age in England, with the return of King Arthur. In The Rebirth Of Witchcraft, Doreen elaborates upon the circumstances surrounding the death of Cochrane: the bald facts are that he died at the Summer Solstice of 1966 of an overdose. Craft tradition believes that he became in fact, and of his own choice, the male ritual sacri- fice which is sometimes symbolically enacted at the height of Summer. The Royal Windsor Cuveen disbanded after Cochrane died, only to be re-born from the ashes at Samhain that year under a new name - The Regency. All of its early members were from the Royal Windsor Cuveen, and they were under the leadership of Ronald White. The Regency proved to be of great importance to the development of the Wicca, although its existence was kept a fairly close secret, and even today, there are relatively few people who have ever heard of it. Meetings were held in North London, at a place called Queens Wood. As well as Ron White and Doreen Valiente, members included "John Math", founder of the Witchcraft Research Association in 1964, and editor of Pentagram magazine, and the founder of the Pagan Movement, Tony Kelly. At its height, there were frequently more than 40 in attendance at rites, which tended to be of the dramatic, pagan kind rather than the ceremonial associated with high ritual magic. The Regency operated fairly consistently for over twelve years, finally disbanding in 1978. The Membership roll reads like a who's who of the British Wicca! Some of the rites have been incorporated into modern Wiccan rituals - in fact, one was used at the Pan European Wiccan Conference 1991 with very great success. Moving back over to Rae Bone's line, there are a number of influential people here, mainly through her initiates, Madge and Arthur, who probably take the award for the most prolific pair in Wiccandom! Rae, although initiated by Gardner, does of course also claim a hereditary status in her own right. 1666 Madge and Arthur's initiates include: John and Jean Score John Score was the partner of Michael Houghton (mentioned earlier), and the founder of the Pagan Federation, which is very active today. Houghton died under very mysterious circumstances, which is briefly mentioned in "The Sword of Wisdom" by Ithell Colquhoun. My Craft source told me that this was actually a ritual that went badly wrong, and Houghton ended up on the wrong end of some fairly potent energies. There is an interesting anecdote about Houghton in The Rebirth Of Withcraft, which is taken from "Nightside of Eden" by Kenneth Grant, and agrees in some respect to a similar story that I was told some years ago. Doreen suggests in The Rebirth Of Witchcraft that the story may relate to a magical working involving Kenneth Grant and his wife, Gardner, Dolores North (Madeline Montalban), and an un-named witch, who was probably Olive Green. They were all to perform a ritual together, supposedly to contact an extra-terrestrial being. The material basis for the rite, which took place in 1949, was a drawing by AO Spare. Apparently soon after the rite commenced, a nearby bookseller (Michael Houghton) turned up and interrupted proceedings. On hearing that Kenneth Grant was within, he declined to enter, and wandered off. The rite was disrupted, and the story goes that everyone just went home. Kenneth Grant claims that as a result of disturbing their working, Houghton's marriage broke up, and that Houghton died in mysterious circumstances. In fact, the Houghton divorce was a cause celebre, with her suing him for cruelty because he boasted of being a Sagittarian while sneering at her because she was only a dingy old Capricorn! The interrupted ritual could well have taken place. Madeline had a flat near to Atlantis (Houghton's shop), and would certainly have known both Grant and Houghton. I know for a fact that Madeline was acquainted with Gerald, although her opinion of both him and the Wicca was rather poor. One of Madeline's older students told me that she thought Gardner rather a fraud, and ritually inept. She also had a very low opinion of Wiccans, and refused to allow her own students to participate in Wiccan rites. The reason for this lies in an anecdote which Doreen doesn't relate: the story goes that Madeline agreed to participate in a rite with Gerald, which turned out to involve Made- line being tied up and tickled with a feather duster! The great lady was not amused. Prudence Jones Prudence was for many years the president of the Pagan Federation, and editor of its newsletter. She inherited her role from John Score, after he passed away. With Nigel Pennick, Prudence also runs the Pagan Anti-Defamation League (PADL), and is an active astrologer and therap- ist. She has edited a book on astrology, and with Caitlin Matthews, edited "Voices from the Circle", published by Aquarian Press. Al- though Prudence took her degree in Philosophy, her main interests lie in the areas of the Grail and troubadour tales, and she has published privately an excellent essay on the Grail and Wicca. She is also a very highly respected astrologer, who lectures extensively in Britain. 1667 Vivianne and Chris Crowley Vivianne Crowley, is author of "Wicca - The Old Religion in the New Age", and also secretary of the Pagan Federation. She has a PhD in Psychology, and is perhaps the only person to have been a member of both a Gardnerian Coven and an Alexandrian one simultaneously! Vivianne is very active at the moment, and has initiated people in Germany (having memorised the ritual in German - a language she doesn't speak!), Norway, and - on the astral - Brazil. As a result of her book, she receives many letters from people from all around the world, and organised the first ever pan-European Wiccan conference, held in Germany 1990. The second conference was held in Britain at the June solstice, and the third (1992) in Norway. In 1993, the Conference will be in Scotland. John and Kathy (Caitlin) Matthews, are probably well-known to every- one, but possibly their Gardnerian initiations are not such common knowledge. The story that John Matthews relates in "Voices from the Circle" is essentially the one which he told the HPS who initiated him. Pat and Arnold Crowther I have left Pat and Arnold till last, as it is from their line that the infamous Alex Sanders derives! It is no secret anymore that Alex, far from being initiated by his grandmother when he was seven, was in fact turned down by Pat Crowther in 1961, but was later accepted by one of her ex-coven members, Pat Kopanski, and initiated to 1st Degree. In "The Rebirth of Witchcraft" Doreen says that Alex later met Gard- ner, and was allowed to copy from the Book of Shadows; Craft tradition is somewhat different! It has always been said (even by Alex's sup- porters!) that he pinched what he could from Pat Kopanski before being chucked out, and that the main differences between the Alexandrian and Gardnerian Books of Shadows occur where Alex mis-heard, or mis-copied something! There are certainly significant differences between the two Books; some parts of Gardnerian ritual are quite unknown within the Alexandrian tradition, and the ritual techniques are often dif- ferent. It is usually very easy to spot whether someone is an Alexand- rian, or Gardnerian initiate. Alex needed a HPS, and as we know, chose Maxine Morris for the role. Maxine is a striking Priestess, and made a very good visual focus for the movement which grew in leaps and bounds. In the late 1960s, Alex and Maxine were prolific initiators, and a number of their initiates have become well known. Some came to Austra- lia, and there are still a number of covens in the UK today whose HP and/or HPS was initiated by Alex or Maxine. Alex and Maxine's most famous initiates are almost certainly Janet and Stewart Farrar, who left them in 1971 to form their own coven, first in England, then later, in Ireland. Through their books, they have probably had the most influence over the direction that the modern Craft has taken. Certainly in Australia, the publication of "What Witches Do" was an absolute watershed, and with Janet and Stewart's consistent output, their form of Wicca is more likely to become the "standard" than any other type. 1668 Since their early days of undiluted Alexandrianism, they have drifted somewhat towards a more Gardnerian approach, and today, tell everyone that there are no differences between the two traditions. In fact, despite the merging that has been occurring over the last few years, there are very distinct differences between the traditions; some merely external, others of a very significant difference of philos- ophy. Seldiy Bate was originally magically trained by Madeline Montalban, and then took an Alexandrian initiation from Maxine and Alex. Her husband, Nigel, was also initiated by Maxine, and they have been "public" witches for a number of years now, often appearing on TV, radio and in the press. Their background in ritual magic is expressed in the type of coven that they run; a combination of Wicca and Cerem- onial Magic. In 1971, Alex and Maxine went their separate ways. David Goddard is a Liberal Catholic Priest, and for many years, he and Maxine worked in the Liberal Catholic faith, and did not run a coven of any kind. Then in 1984, Maxine gathered together a group again, and started pract- ising a combination of Wicca, Qabalah and Liberal Catholicism. She and David separated in 1987, and since then her coven has been exclusively Wiccan. In 1989, she married one of her initiates, Vincent, and they are still running an active coven in London today. Alex's history after the split was a little more sordid, with one girl he married, Jill, filling the gutter press with stories about Alex being homosexual, and defrauding her of all her money to spend on his boyfriends. Sally Taylor was initiated by Maxine and David, but then transferred to Alex. She was trained by him, and then started her own group. I'd now like to focus upon the last of the strands which I believe has been influential upon the birth and development of Wicca; that of the literary traditions and sources to which Gardner would have had access. To a certain extent these are contiguous with the magical traditions described earlier, as nowhere is it ever suggested that Gardner did in fact ever work in a magical Lodge, so we must assume that his knowledge came from the written form of the rites, not from the actual practise of them. From reading Gardner's books, it is quite apparent that Margaret Murray had a tremendous impact upon him. Her book, "The God of the Witches" was published in 1933, and twelve years previously, "The Witch Cult in Western Europe" had appeared. "The God of the Witches" has been tremendously influential on a number of people, and certainly inspired Gardner. In fact, "Witchcraft Today", published by Gardner in 1954 contained a foreword by Margaret Murray. At this time, remember, Murray's work was still taken seriously, and she remained the contributor on the subject of witchcraft for the Encyclopedia Britannica for a number of years. 1669 Now of course her work has been largely discredited, although she remains a source of inspiration, if not historical accuracy. In Gardner's day, the idea of a continuing worship of the old pagan gods would have been a staggering theory, and in the second article in my series about Murray (published in The Cauldron), I made the point that Murray may have had to pretend scientific veracity in order to get her work published in such times. Don't forget that Dion Fortune had to publish her work privately, as did Gardner with High Magic's Aid. Carlo Ginzburg's excellent book, "Ecstasies", also supports Murray's basic premise; although of course he regrets her historical decep- tions. There were of course other sources than Murray. In 1899, "Aradia: Gospel of the Witches" was published. Most of Crowley's work was available during the pre- and post-war years, as were the texts written and translated by MacGregor Mathers and Waite. Also readily available were works such as The Magus, and of course the classics, from which Gardner drew much inspiration. Of paramount importance would have been "The White Goddess", by Robert Graves, which is still a standard reference book on any British Wiccan's bookshelf. This was published in 1952; three years after High Magic's Aid appeared, and two years before Gardner's first non-fict- ional book about witchcraft. I would just like to say at this point that Graves has taken some very unfair criticism in respect of this book. The White Goddess was written as a work of poetry, not history, and to criticise it for being historically innaccurate is to miss the point. Unfortunately, I agree that some writers have referred to it as an "authority", and thus led their readers up the garden path. This is not Graves's fault, nor do I believe it was his intention. Another book which has had a profound influence on many Wiccans, and would undoubtedly have been well known by Gardner is "The Golden Bough"; although the entire book was written based upon purely secon- dary research, it is an extensive examination of many pagan practices from the Ancient World, and the emphasis of the male sacrifice could certainly have been taken from here equally as well as from Murray. Certain of the Gardnerian ritual practices were almost certainly derived from The Golden Bough, or from Frazer's own sources. In "Witchcraft Today" Gardner mentions a number of authors when speculating where the Wiccan rites came from. He says that, "The only man I can think of who could have invented the rites was the late Aleister Crowley." He continues to say, "The only other man I can think of who could have done it is Kipling...". He also mentions that, "Hargrave Jennings might have had a hand in them..." and then suggests that "Barrat (sic) of The Magus, circa 1800, would have had the ability to invent or resurrect the cult." It's possible that these references are something of a damage control operation by Gardner, who, according to Doreen, was not too impressed when she kept telling him that she recognised certain passages in the Witch rites! "Witchcraft Today" was published the year after Doreen's initiation, and perhaps by seeming genuinely interested in where the Rites came from, Gardner thought he might give the appearance of innocence of their construction! 1670 As mentioned previously, Gardner also had a large collection of unpublished MSS, which he used extensively, and one has only to read his books to realise that he was a very well-read man, with wide-rang- ing interests. Exactly the sort of man who would be able to draw together a set of rituals if required. The extensive bibliography to "The Meaning of Witchcraft" published in 1959, demonstrates this rather well. Gardner includes Magick in Theory and Practice and The Equinox of the Gods by Crowley; The Mystical Qabalah by Dion Fortune; The Goetia; The White Goddess (Graves); Lady Charlotte Guest's translation of The Mabinogion; English Folklore by Christina Hole; The Kabbalah Unveiled and the Abramelin by Mathers; both Margaret Murray's books and Godfrey Leland's Gypsy Sorcery, as well as a myriad of classic texts, from Plato to Bede! Although this bibliography postdates the creation of Gardnerian Wicca, it certainly indicates from where Gardner draws his inspiration from. There are also several books listed which are either directly, or indirectly, concerned with sex magic, Priapic Cults, or Tantra. Hargrave Jenning, mentioned earlier, wrote a book called "The Rosi- crucians, their Rites and Mysteries", which Francis King describes as a book, "concerned almost exclusively with phallicism and phallic images - Jennings saw the penis everywhere." As I mentioned earlier, Hargrave Jennings, a member of the SRIA, also belonged to a group, described as a coven, which met in the Cambridge area in the 1870s, and performed rituals based upon the classical traditions - specifically, from The Golden Ass. There is no evidence to support this, except that there are often found references to a "Cambridge Coven" linked to Jennings' name. Many of the rituals we are familiar with today were of course later additions by Doreen Valiente, and these have been well documented by both her and the Farrars, in a number of books. Doreen admits that she deliberately cut much of the poetry by Aleister Crowley, and substituted either her own work, or poems from other sources, such as the Carmina Gadelica. Of course we can never really know the truth about the origins of the Wicca. Gardner may have been an utter fraud; he may have actually received a "Traditional" initiation; or, as a number of people have suggested, he may have created the Wicca as a result of a genuine religious experience, drawing upon his extensive literary and magical knowledge to create, or help create, the rites and philosophy. What I think we can be fairly certain about is that he was sincere in his belief. If there had been no more to the whole thing than an old man's fantasy, then the Wicca would not have grown to be the force that it is today, and we would not all be sitting here in Canberra on a Saturday morning! 1671