Witchcraft Essay, Research Paper

This paper will supply a general study of witchery, yesteryear and nowadays. The paper will besides discourse modern-day enchantresss, and how they pattern their trade. It will besides include the history and myths of wolfmans.

Most experts agree that witchery represents & # 8220 ; the old, pre-Christian, tribal faith of Europe & # 8221 ; ( Starhawk Truth or Dare 7 ) . Although witchery is normally associated with the usage of charming enchantments and other anti-social behaviours, experts besides agree that true witchery is really nil more than & # 8220 ; a signifier of nature worship that has long been popular in alternate circles & # 8221 ; ( Catala 2 ) . However, it is besides acknowledged that there are two basic types of enchantresss. Harmonizing to the supernatural author Marion Weinstein, enchantresss may take to follow either a negative or positive way in the pattern of their trade. The negative way relates to the traditional stereotype of enchantresss who use devils and charming enchantments in order to harm others and thereby manipulate world for their ain selfish addition. On the other manus, the positive way relates to the original pattern of witchery which dates back to prehistoric times in European history. In this original signifier of witchery, the practicians spend their clip idolizing nature and goddesses as opposed to projecting enchantments against others. Harmonizing to Starhawk, a modern authorization on witchery, charming powers can be raised for the intent of altering consciousness and bettering one & # 8217 ; s religious life. Thus, in her ain words: & # 8220 ; Witchcraft is a enigma faith, based on ritual, on consciously structured corporate experiences that allow us to meet the unmeasurable & # 8221 ; ( Truth or Dare 7 ) . The positive signifier of witchery is based on ancient patterns of nature worship in which rites are used to aline oneself with the rhythms of nature. Therefore, as noted by Starhawk, & # 8220 ; witchcraft takes its instructions from nature, and reads inspiration in the motions of the Sun, Moon, and stars, the flight of birds, the slow growing of trees, and the rhythms of the seasons & # 8221 ; ( Coiling Dance 2-3 ) .

Witchcraft as it is known in modern times can be traced back to the pre-Christian beliefs of ancient Europe. In those yearss, the people were for the most portion husbandmans who lived off the land. Those people by and large worshipped the Gods and goddesses who were associated with nature in the hope that such worship would assist them to hold successful crops each twelvemonth. During the 1920s, a British anthropologist named Margaret Murray conducted research into the beginnings of European witchery. Murray discovered a definite nexus between modern witchery and the heathen spiritual cults of ancient times. She noted that the goddess-worshipping facets of antediluvian witchery predated such patriarchal, monotheistic faiths as Judaism and Christianity. Thus, Murray concluded & # 8220 ; that witchery had its crude beginnings in Europe over 12,000 old ages ago during matriarchal times & # 8221 ; ( Weinstein 82 ) .

The beginning of the term & # 8220 ; enchantress & # 8221 ; can be traced to the Old English word & # 8220 ; Wicca, & # 8221 ; which is in bend related to an Indo-germanic word significance & # 8220 ; to flex or determine & # 8221 ; ( Gadon 235 ) . This refers to the enchantress & # 8217 ; s involvement in as if by magic altering world at will, every bit good as to the transmutation in consciousness which occurs as a consequence of the rites used in practising the trade. The term witchery it translated to craft of the wise 1s. In antediluvian and early medieval times, enchantresss were by and large accepted because the people believed that they served an of import function in society as a whole. Therefore, as noted by Starhawk, & # 8220 ; therapists, instructors, poets, and accoucheuses, they were cardinal figures in every community & # 8221 ; ( Spiral Dance 5 ) . In the late medieval period, the pattern of witchery in Europe was virtually wiped out by the Christian Church. During that clip, enchantresss and suspected enchantresss were hunted down, tortured, and forced to squeal to atrocious workss such as projecting enchantments on their neighbours or holding sex with the Satan. During that period, it has been estimated that 9 million people, largely adult females, were executed for the offense of witchery ( Spiral Dance 5 ) . In many instances, the accused enchantresss were executed by being burned at the interest. This bloody persecution against enchantresss continued in Europe for more than two centuries. The enchantress combustions which began in the late 15th century & # 8220 ; reached their extremum in the sixteenth and 17th centuries & # 8221 ; ( Gadon 211 ) . Although most of the accused enchantresss during that clip were adult females, there were some studies of bizarre work forces being rounded up and executed every bit good. By the late 17th century, the persecution of enchantresss reached the degree of craze. For illustration, in the British settlement of Salem, Massachusetts, 100s of accused enchantresss, most of them really guiltless, were hunted down, tested, and executed. At its tallness, the witchery craze caused people to get down turning against any neighbours who were different from themselves.

The persecution of enchantresss began in 1484, when Pope Innocent VIII issued his Summis Desiderantes, a apostolic bull & # 8220 ; telling a holy war for the extinction of all enchantresss and prestidigitators & # 8221 ; ( Tompkins 52 ) . With the aid of the Dominican theologists Heinrich Kramer and Johann Sprenger, Innocent VIII established a reign of panic known as the Inquisition. The primary end of the Inquisition was to take the sensed menace against the Christian Church which was posed by the nature-worshipping patterns of European enchantresss. In Spain, the Inquisition was particularly ill-famed under the leading of Torquemada, the & # 8220 ; Grand Inquisitor. & # 8221 ; In 1484, Kramer and Sprenger published a book entitled Malleus Maleficarum, or & # 8220 ; Hammer of the Witches. & # 8221 ; In it, they described the official regulations to be used by Inquisitors throughout Europe to observe enchantresss. Unfortunately, the instructions in this book could be easy exploited by corrupt inquisitors. For illustration, the Inquisitors were instructed to seek the suspect & # 8217 ; s nude organic structure for Markss which could be described as & # 8220 ; devil & # 8217 ; s marks. & # 8221 ; These Markss were supposed to hold resulted from holding sex with the Satan, and were hence considered to be cogent evidence of witchery. However, the Inquisitors frequently accepted a nevus or contusion or even a lentigo as being a & # 8220 ; devil & # 8217 ; s grade, & # 8221 ; therefore oppressing many guiltless people. In add-on, many Inquisitors used the hunt for Satan & # 8217 ; s Markss as an alibi to & # 8220 ; examine & # 8221 ; any immature adult female they might take. Often, the scrutiny itself was scaring plenty to coerce the immature suspects to squeal to about anything.

One of the regulations of the Malleus Maleficarum was that a Satan & # 8217 ; s grade would experience no hurting. Therefore, the late medieval period saw the rise of the corrupt profession of & # 8220 ; witch-prickers & # 8221 ; who would find if a adult female was a enchantress or non by seeing if a grade on her tegument was sensitive to trouble. These witch-prickers used retractable choices which could either do hurting or non. Thus, & # 8220 ; the spine, holding distressingly, and visibly, drawn blood from several musca volitanss on a bare victim, would painlessly immerse the replacement poniard to the hilt, amazing the crowd, and guaranting his fee for a enchantress delivered to test ( Tompkins 391 ) . The Malleus Maleficarum was besides capable to corruptness because it contained a subdivision on how to coerce enchantresss to & # 8220 ; confess & # 8221 ; to their offenses. Because of the regulations contained in Kramer and Sprenger & # 8217 ; s book, the enchantress Hunts were conducted in a mode which allowed many guiltless people to be arrested, tortured, and executed. By the early 1700s, this type of persecution came to an terminal in Europe and the American settlements. However, it was non until 1951 that the medieval Torahs forbiding the pattern of witchery were eventually stricken from the books in England ( Tompkins 389 ) . This shows that the fright and unofficial persecution of enchantresss has continued even into modern times.

As a consequence of the Inquisition, a figure of misconceptions about witchery arose which have persisted to the present twenty-four hours. For illustration, many people believe that enchantresss are Diabolists who worship the Satan. In actuality, the bulk of enchantresss today worship nature goddesses. However, there was an ancient heathen God of nature who had horns and was really similar to the modern construct of the Satan. During the mediaeval persecution of enchantresss, this antediluvian horned Gods came to be a symbol for immorality in the Christian Church. As noted by Marion Weinstein:

The Horned God already constituted a menace to Christianity because His worship stood in the manner of mass heathen transitions. If he were renamed the Devil ( Satan ) & # 8211 ; if He came to body pure immorality in the heads of the people & # 8211 ; they would hold to turn away from His worship. Particularly if such worship was considered a offense punishable by decease ( Weinstein 83 ) .

There are many imposts and patterns which are associated with witchery, although non all of these are really engaged in by existent enchantresss. It is true that many enchantresss make usage of tapers, enchantments, herbs, and luck relation by crystal ball or tarot cards. In add-on, some enchantresss keep a cat or other pet as a & # 8220 ; familiar & # 8221 ; to the spirit universe, and some keep a & # 8220 ; Book of Shadows & # 8221 ; or & # 8220 ; charming journal & # 8221 ; to enter their experiments in witchery ( Weinstein 78-79 ) . However, there is no grounds that enchantresss ride on broom handles or have sex with the Satan. In add-on, the bulk of today & # 8217 ; s enchantresss are more interested in idolizing nature and achieving religious growing than in projecting enchantments on their neighbours.

The worship of nature through a goddess of the Earth is an of import facet of the witchery tradition. Since ancient times, witchery has been practiced chiefly by adult females. Therefore, it has traditionally been associated adult females & # 8217 ; s & # 8220 ; jubilation of what is considered female deity, embodied by Mother Earth whose seasons mirror the clearly feminine powers of reproduction in their ain rhythms of birth and decease & # 8221 ; ( Wiccan 1 ) . The pattern of witchery is besides concerned with the usage of charming powers. However, modern enchantresss see the usage of such powers as associated with the transmutation of consciousness instead than with the use of world. Harmonizing to Starhaw

K, thaumaturgy is related to the usage of the body’s natural energy: “In ritual, we raise it and determine it into forms that set in gesture forces that can convey about what we envision. Although energy is less touchable than affair, we can larn to be cognizant of it, to feel it, sometimes to see it, and to consciously direct it” ( Truth or Dare 100 ) .

The rites of witchery aid to transform consciousness by making enchantment provinces and enraptured visions. However, despite the accent on consciousness which is found in modern witchery, Starhawk notes that such altered provinces may & # 8220 ; besides be used to accomplish stuff consequences, such as healings, since in the Craft there is no split between spirit and affair & # 8221 ; ( Spiral Dance 14 ) . Witches by and large pattern in little groups known as covens. A coven ne’er has more than 13 members, and each new member must be initiated into the group by the others. As in the ancient patterns of nature worship, modern enchantresss have particular rites for certain times of the twelvemonth. Witches by and large arrange their rites to follows the rhythms of the Moon every bit good as those of the seasons. As celebrated, these rhythms correspond to the natural generative rhythms of adult females & # 8217 ; organic structures. Thus, & # 8220 ; enchantresss cluster under new Moons and gather to observe the changing seasons, the equinoxes and solstices every bit good as points in between that are considered sacred & # 8221 ; ( Wiccan 2 ) . Witches frequently pattern their rites outdoors at dark, in a natural scene. The rites are sometimes practiced in the nude in order & # 8220 ; to let the magnetic current to flux more freely & # 8221 ; ( Tompkins 104 ) .

In her book The Spiral Dance, Starhawk describes a typical witchery rite. Upon geting at a natural scene where the rite is to be conducted, the participants must foremost & # 8220 ; cast a circle & # 8221 ; around the country. This involves conjurations which will assist make a & # 8220 ; sacred infinite & # 8221 ; or & # 8220 ; temple & # 8221 ; for the charming work which will follow ( 14 ) . The participants in the ritual so invoke certain divinities of nature & # 8211 ; Gods every bit good as goddesses & # 8211 ; to come articulation in the work. These divinities & # 8220 ; are considered to be physically present within the circle and the organic structures of the believers & # 8221 ; ( 14 ) . The participants so prosecute in some signifier of group activity which is designed to assist raise their charming powers. Harmonizing to Starhawk, this activity may include & # 8220 ; intoning, narrative relation, dance, speculation, beating, or visual image & # 8221 ; ( Truth or Dare 100 ) . Through one or more of these agencies, the enchantresss attempt to change their consciousness, and to see either enchantment provinces, visions, or out-of-body experiences. Following this portion of the session, the participants frequently portion nutrient and drink and & # 8220 ; at the terminal, the powers invoked are dismissed, the circle is opened, and a formal return to ordinary consciousness is made & # 8221 ; ( Spiral Dance 14 ) .

In the late Middle Ages, the leaders of the Christian Church made a conjunct attempt to pass over out all the enchantresss of Europe. In add-on, the Church leaders tried to destruct anything that pertained to witchcraft or to the worship of nature. This action represented the Church & # 8217 ; s command for power and control at the clip. However, despite this period of persecution, the pattern of witchery has survived into modern times. since medieval times, little groups of enchantresss have met in secret in order to go through down the cryptic traditions of the trade. Today, the pattern of witchery is resurfacing, with covens being formed around the universe and legion people practising rites on their ain every bit good. Harmonizing to one recent estimation, there are presently

& # 8220 ; 100,000 active heathens, work forces and adult females, a unrecorded subculture, who call themselves enchantresss, Druids, Goddess worshippers & # 8221 ; ( Gadon 237 ) .

As the figure of enchantresss addition, the old superstitious notions about enchantresss begin to melt. There are, of class, some people who still associate themselves with the negative signifiers of black thaumaturgy and witchery today. However, for the most portion, modern enchantresss are concerned merely with the worship of nature and those divinities which represent it. They by and large regard charming power as a signifier of energy which is best used for the transmutation of consciousness and the experience of Godhead provinces. There is no cogency to the negative stereotype of enchantresss & # 8220 ; siting on broom handles and associating with the Satan & # 8221 ; ( Gadon 234 ) . As Starhawk has noted, practising witchery today means being portion of a baronial heritage of & # 8220 ; religious leaders, priestesses, therapists, and accoucheuses delivering human life and civilization & # 8221 ; ( 235 ) . Contemporary witchery is a contemporary signifier of the worship of goddess and nature which was common in ancient times but was violently suppressed by the Christian Church.

Werewolfs and witcheries have been about longer than Christianity. As clip passed, the myth of wolfmans remained and grew stronger, but witchery developed into a spiritual belief, go forthing wolfmans as a myth.

The most interesting fact about werecreatures is that about all civilizations have a myth about a werething. The American Indians, the tribal Africans, the English, and the South Americans all possess some belief in people who are either curst with or blessed with the ability to alter their form. This is unusual sing that none of these civilizations came in contact with each other for a really long clip. The common belief in wolfmans in America is due to our nexus to European ascendants. When England, Spain, and France began to suppress the universe their beliefs were spread throughout their settlements and finally to the indigens in that land. Because of these states colonising the universe we have a more unvarying belief in wereanimals ( Horrorfind 2 ) .

There is even a reference of? weres? in an unpublished Gospel. It is that St. Patrick came across a race of people, that when he tried to prophesy the word of Christ to them they howled at him as if they were wolves. He said they did this in order to mock him and deter him on his pursuit. St. Patrick prayed to God? Let opinion be passed upon these peoples and their posterities everlastingly remember their disobedience. ? So God sent his penalty, ? all work forces of the civilization are wolves ever at a certain clip, and run into the forests and take nutrient like wolves ; and they are worse in that they have human ground, for all their craft, and such desire and greed for work forces as for other animals? ( Man to Werewolf 2 ) . These work forces are said to go wolves every seven old ages and that they are work forces the remainder of the clip or that they are wolves for seven old ages so they are become human once more and stay human ( Werewolves 1 ) .

There are many different types of? weres? depending on what state you are in. I America we have wolfmans, China has wereowls, Peru has several ; weretigers, werepanthers, werejaguars, and even weresnakes. In the Congo there are werejackels. The difference in? were? animate beings can be blamed upon the fact that each on of these countries has different wildlife. Each one of states mentioned above besides has alone beliefs on how one goes about going a shifter. Some of these civilizations believed that the alterations could be performed through the usage of and the ingestion of certain charming potions. The English believed that a enchantress or spirit had cursed a individual who became a werecreature. The American Indians, tribal Africans, and some of the folks in South America view those who can alter form as great mediums. Those that were attributed with the ability or gift of form switching were normally the Shaman or wise 1s of the tribal communities ( Horrorfind 4 ) .

Some scientists believe that the existent? form shifter? ne’er really changes form. The? form shifters? merely come in a hypnotic province in which they imagine themselves taking on the physical facets of the animate beings. These people may non alter form but they do get down to take up the features of the animal that they are believing about. These people can go every bit unsafe as the existent animate being because they believe that they really are that animate being. In their brooding province they act as that animate being would in their heads. If they believe, for case, the animate being they are going likes to eat fruit, so they will seek out fruit. This action may be wholly uncharacteristic of the animate being that they are seeking to go but because they believe it to be so they act this manner ( Man to Werewolf 4 ) .

There are modern scientists and psychologists that recognize a upset which causes a individual to believe that they are a wereanimal. The upset is called Lycanthropic Disorder. It is a mental status in which the patient believes that he or she is a wolfman. The topic does non alter form but takes on the features of the animate being. These people are treated by head-shrinkers ( Werewolf 5 ) .

The belief in wolfmans and their opposite numbers, the werecreatures, of the universe has yet to decrease even after 1000s of old ages. This could be based on common human obstinacy or to the fact that we have yet to turn out that they do non be.

Catala? s Realm of Witchcraft, ? General Traditional Wiccan Beliefs, ? hypertext transfer protocol: //www.silvermoon, net/catala/witchcraft/beliefs.html. February 29,2000.

Gadon, Elinor W. The Once and Future Goddess: A Symbol For Our Time. San Francisco: Harper and Row, 1989.

? Horrorfind.com? Werewolfs, ? http//www.horrorfind.com/WereWolves.html. April 17, 2000.

? Man to Werewolf, ? http//www.mninc.com/maxbert/fantasy/gallery/werewolf/html. April 17, 2000

Starhawk. The Coiling Dance: A Rebirth of the Ancient Religion of the Great Goddess. San Francisco: Harper and Row, 1979.

Starhawk. Truth or Dare: Brushs with Power, Authority, and Mystery. San Francisco: Harper and Row, 1987.

Tompkins, Peter. The Magic of Obelisks. New York: Harper and Row, 1981.

Weinstein, Marion. Positive Magic: Supernatural Self-Help. 1978. 2nd erectile dysfunction. Custer: Phoenix Publishing, 1981.

? Werewolfs, ? hypertext transfer protocol: //www.anglefire/ct/JPCaul/html. April 17,2000.

? Wiccan Rede, ? hypertext transfer protocol: //www.geocities.com/RainForest/2111/wiccanrede.html. March 16, 2000.