Drawing Down the Moon

1 Craft/Pagan publications (either currently being published or appearing within the last thirty-five years) include: The Crystal Well, The Waxing Moon, Nemeton, Green Egg, Korythalia, The New Broom, The Hidden Path, Medicine Wheel, Earth Religion News, The Witches Broomstick, Wica Newsletter, The Witches’ Trine, Star-Child, Insight, Quest, Revival, The Wiccan, Florida Aquarian, Northwind News, The Black Lite, Survival, Iris, Julian Review, The Harp, Witchcraft Digest, Psychic Eye, Seax Wica Voys, Word to the Wise, Gnostica, The Enchanted Cauldron, Khepera, Esbat, Moon Rise, Wicca Times, Georgian Newsletter, Runestone, Women’s Coven Newsletter, Druid Chronicler, Castle Rising, Caveat Emptor, Pagan Renaissance, The Coming Age, The Cauldron, The Covenstead, The Unicorn Speaks, The Summoner, The Sword of Dyrnwyn, Old Gods and New Devils, The Heathen, Raven Banner, Shrew, The Pagan Way.

2 “Neo-sacral” was used, for example, by Andrew M. Greeley in “Implications for the Sociology of Religion of Occult Behavior in the Youth Culture,” in On the Margin of the Visible: Sociology, the Esoteric and the Occult, ed. Edward A. Tiryakian (New York: John Wiley & Sons, 1974), p. 295. First presented as a paper at the 1970 annual meeting of the American Sociological Association; “Neo-transcendentalist” was used, for example, by psychiatrist Raymond Prince in “Cocoon Work: An Interpretation of the Concern of Contemporary Youth with the Mystical,” in Religious Movements in Contemporary America, ed. Irving Zaretsky and Mark Leone (Princeton: Princeton University Press, 1974), p. 263.

3 Most Neo-Pagan groups meet in groves, circles, or covens. The word nests is used to describe groups within the Church of All Worlds. The word vortices has been used by the Elf Queen’s Daughters.

4 Originally called Craftcast Farm, it became The Holy Order of St. Brigit in 1977.

5 Aleister Crowley, Magick in Theory and Practice, privately published in Paris in 1929. Recently published in Magick, ed. John Symonds and Kenneth Grant (London: Routledge Kegan Paul, Ltd., 1973), p. 131. Crowley spells magic with a k to distinguish it from stage magic. Many magical practitioners do likewise. I do not.

6 Bonewits’s definition of magic is not simply “folk parapsychology,” a phrase he has used effectively in TV interviews, etc. Bonewits considers magic “an art as well as a science that has to do with the methods people have developed over the centuries for getting their psychic talents to do what they want them to do” (taped letter, winter 1978). My own tendency is to smudge the line between the psychological and the psychic. Bonewits disagrees: “It’s true that it is often hard to make a fine line between where the psychic starts and the psychological ends, but it is a distinction that still has to be made from time to time. Most people who have a sloppy definition of magic (or a definition that makes it impossible to distinguish it from art or psychology) are usually not very good occultists who don’t have much in the way of psychic talent.”

7 Edward Gibbon, The Decline and Fall of the Roman Empire (New York: Modern Library, 1932), I, 725–26. In a footnote (Chapter XXI, note 174), Gibbon writes that pagan derives from the Greek παγή, signifying fountain and the rural neighborhood surrounding it. It became synonymous with “rural” in Rome and came to mean rustic or peasant. With the rise of the Roman military, pagan became a contemptuous epithet meaning nonsoldier. The Christians considered themselves soldiers of Christ and those who refused the sacrament of baptism were reproached with the term pagan as early as the reign of Emperor Valentinian (365 C.E.) and the word was introduced into Imperial law in the Theodosian Code. After Christianity became the official religion of the Roman Empire, the ancient religion lived on in obscure places and, writes Gibbon, “the word pagans, with its new signification, reverted to its primitive origin.” It was then applied to all polytheists in the old and new world. It was used by Christians against the Mohammedans, the Unitarians, etc.

8 Gore Vidal, Julian (Boston: Little, Brown and Company, 1964), p. 497.

9 The Julian Review was published by the Delphic Fellowship, a Neo-Pagan group, now defunct. The Julian Review was founded in 1967 by Don Harrison. Shortly thereafter, Harrison met Michael Kinghorn and together they founded the Delphic Fellowship, which considered itself to be the voice of resurgent Greek Paganism. Today, Harrison is a priest in the Church of the Eternal Source (see Chapter 9).

10 “The First Epistle of Isaac,” The Druid Chronicles (evolved) (Berkeley: Berkeley Drunemeton Press, 1976), 2:4.

11 The first quote is from an undated Church of All Worlds tract, “An Old Religion for a New Age: Neo-Paganism.” The second quote appears in Bonewits’s “The First Epistle of Isaac,” 2:2.

12 The Oxford English Dictionary observes that the etymology of religion is doubtful but that one view connects it with religáre—to bind. The American Heritage Dictionary observes that religion, from the Latin religió, is “perhaps from religáre, to bind back: re-, back and ligáre, to bind, fasten.”

13 Harriet Whitehead, “Reasonably Fantastic: Some Perspectives on Scientology, Science Fiction and Occultism,” Religious Movements in Contemporary America, pp. 547–87. The original quote from William James (“His contentment with the finite incases him like a lobstershell”) appears in William James, The Varieties of Religious Experience: A Study in Human Nature, being the Gifford Lectures on natural religion delivered at Edinburgh in 1901–1902 (New York: Longmans, Green, and Co., Ltd., 1903), p. 93.

1 Among those books influencing my childhood were: Caroline Dale Snedeker, The Spartan (or The Coward of Thermopylae) (New York: Doubleday, 1911) and The Perilous Seat (New York: Doubleday, 1923); Mary Renault, The King Must Die (New York: Pantheon, 1958).

2 For an understanding of Star Trek literature, see J. Lichtenberg, S. Marshak, and J. Winston, Star Trek Lives (New York: Bantam, 1975); see also spin-off Star Trek myths written by fans in Jacquelin Lichtenberg, Kraith Collected, Vol. I, and issues of Babel, a “Trekkie” fan magazine.

3 The famous “opium of the people” quote is almost never given in full. My favorite translation is in Christopher Caudwell, Further Studies in a Dying Culture (London: The Bodley Head, 1949), pp. 75–76: “Religious misery is at once the expression of real misery and a protest against that misery. Religion is the sigh of the hard pressed creature, the heart of a heartless world, the spirit of unspiritual conditions. It is the opium of the people.” For a more accessible version, see Karl Marx, Selected Writings in Sociology and Social Philosophy, trans. T. B. Bottomore (New York: McGraw-Hill, 1964), p. 27.

4 John McPhee, Encounters with the Archdruid (New York: Farrar, Straus and Giroux, 1971), pp. 84, 95.

5 Arnold Toynbee, “The Religious Background of the Present Environmental Crisis,” International Journal of Environmental Studies, Vol. III, 1972. Also published under the title “The Genesis of Pollution,” in Horizon, Vol. XV, No. 3 (Summer 1973), pp. 4–9.

6 Lynn White, Jr., “The Historical Roots of Our Ecologic Crisis,” Science, Vol. 155 (March 10, 1967), 1203–07. Also in The Environmental Handbook, ed. Garrett de Bell (New York: Ballantine, 1970), pp. 12–26. Quotations on pp. 19 and 20.

7 See “An Interview with Doris and Sylvester [Vic] Stuart,” Earth Religion News, Vol. 1, No. 4 (1974), 23–25.

8 Published versions of this ritual—often called “The Charge of the Goddess”—can be found in The Grimoire of Lady Sheba (St. Paul: Llewellyn, 1972), pp. 145–47, and in Stewart Farrar, What Witches Do (New York: Coward, McCann & Geoghegan, 1971), pp. 193–94. The version on the Stuarts’ tape that I heard was written by Neo-Pagan writer Ed Fitch.

9 This attitude toward belief is actually not uncommon among writers who treat “occult” subjects. For example, D. Arthur Kelly writes in “Theories of Knowledge and the I Ching,” “I cannot say that I ‘believe’ in the I Ching; rather, I would say that I have learnt a great deal about life and the universe from a contemplation of its ‘teachings’ ” (Gnostica, Vol. IV, No. 5 [January 1975], 33).

10 Robert S. Ellwood, Jr., Religious and Spiritual Groups in Modern America (Englewood Cliffs, NJ: Prentice-Hall, 1973), p. 189.

11 In “An Interview with Doris and Sylvester Stuart,” p. 24, Sylvester Stuart observes, “I see Wicca as the only hope of the survivors of mankind after there has been a complete breakdown in our present type of society, a breakdown which I see coming in the forseeable future.” Stuart said he saw the Craft as a repository for survival skills.

1 R. H. Barrow, trans., Prefect and Emperor, the Relationes of Symmachus A.D. 384 (London: Oxford University Press, 1973), pp. 40–41. From an address to Valentinian, Theodosius, and Arcadius. In Latin: “Eadem spectamus astra, commune caelum est, idem nos mundus involvit: Quid interest, qua quisque prudentia verum requirat? Uno itinere non potest perveniri ad tam grande secretum.”

2 James Henry Breasted, Development of Religion and Thought in Ancient Egypt (New York: Charles Scribner’s Sons, 1912), p. 315.

3 Dagobert D. Runes, Dictionary of Philosophy (New York: Philosophical Library, 1942), p. 242.

4 Whole Earth Catalog (Menlo Park, CA: Portola Institute, 1969).

5 Isaac Bonewits, “The Second Epistle of Isaac,” The Druid Chronicles (evolved) (Berkeley: Berkeley Drunemeton Press, 1976), 2:13.

6 David Hume, “The Natural History of Religion,” Essays and Treatises on Several Subjects (Edinburgh: Bell & Bradfute, 1825), II, 384–422. Quotations are on pp. 386 and 395.

7 Paul Radin, Monotheism Among Primitive Peoples (Basel: Bollingen Foundation, Special Publication No. 4, 1954). Quotations are on pp. 24, 29, 30, and 25.

8 Harold Moss, Green Egg, Vol. V, No. 51 (December 21, 1972), Forum section, p. 5.

9 Theodore Roszak, Where the Wasteland Ends: Politics and Transcendence in Postindustrial Society (New York: Anchor Books, 1973), pp. 108–09.

10 David Miller, The New Polytheism (New York: Harper & Row, 1974), p. 4. Other quotations from Miller are on pp. 5–6, 59–60, vii–viii, ix, and 24.

11 For example, in noting the controversial monotheistic Witchcraft system of Gavin and Yvonne Frost’s School of Wicca, Harold Moss of the Church of the Eternal Source observed, “In the discussions with the Frosts, we should remember that polytheism can contain monotheism, but not the other way around. When we say that Witches are polytheists, we are admitting that some of them were and are monotheists. [The Frosts are] monotheist(s) in a polytheistic religion . . . which is perfectly OK!” (Earth Religion News, Vol. I, No. 4 [1974], 3–4).

12 James Hillman, “Psychology: Monotheistic or Polytheistic,” Spring 1971 (New York: Spring Publications, 1971), pp. 197, 199–200.

13 Miller, The New Polytheism, p. 55.

14 Hillman, “Psychology: Monotheistic or Polytheistic,” p. 206. Hillman considers a revival of Paganism a “danger” because it would bring “along its accoutrements of popular soothsaying, quick priesthoods, astrological divination, extravagant practices and the erosion of psychic differentiations through delusional enthusiasms” (p. 206).

15 Miller, The New Polytheism, p. 81.

16 Harold Moss, Green Egg, Vol. VII, No. 63 (June 21, 1974), p. 28.

17 Robert Ellwood, Jr., “Polytheism: Establishment or Liberation Religion?”, Journal of the American Academy of Religion, Vol. XLII, No. 2 (1974), 344–49.

18 The next few quotations were culled from answers to a questionnaire sent out in the mail to various Neo-Pagans during the winter and spring of 1976. The questionnaire appeared in Green Egg, Vol. VIII, No. 76 (February 2, 1976), 32–36.

19 Isaac Bonewits, first quote from interview; second from “The Second Epistle of Isaac,” The Druid Chronicles (evolved) (Berkeley: Berkeley Drunemeton Press, 1976) 1:12. In an editorial in Gnostica, Vol. IV, No. 6 (February 1975), 2, Bonewits, with typical humor, added that “monotheistic religions inevitably promote bigotry and chauvinism of all sorts, but let us not forget that polytheistic cultures have also produced chauvinistic behavior. . . . However, while monotheists are required to be bigots, for polytheists, bigotry is merely an exciting option.”

20 Harold Moss, Green Egg, Vol. VIII, No. 70 (May 1, 1975), 38.

21 Apropos Neo-Pagans as an elite, Bonewits, in an editorial in Gnostica, Vol. IV, No. 9 (July 1975), 2, writes that Neo-Pagans are part of the andermenschen—the other people—as opposed to übermenschen or untermenschen: “We have always had the andermenschen —the odd ones, the different people. We have always had the andermenschen, in every society on our planet; they are our painters and poets, our composers and musicians, our dancers and story-tellers, our witches and mediums, our mystics and shamans, our magicians and psychics. These are the strange ones, the people who have dipped their toes into the otherworld and come back raving and enchanting, healing and prophesying, always trying desperately to point toward the new and the inexplicable as the only source of salvation for our poor, confused species.”

22 See www.adherents.com.

1 Ann Belford Ulanov, “The Witch Archetype,” a lecture given to the Analytical Psychology Club of New York on November 17, 1976. Printed in Quadrant, Vol. X, No. 1 (1977), 5–22.

2 Elliot Rose, A Razor for a Goat (Toronto: University of Toronto Press, 1962), p. 3.

3 Isaac Bonewits, “Witchcraft: Classical, Gothic and Neopagan (Part I),” Green Egg, Vol. IX, No. 77 (March 20, 1976), 15. Bonewits’s etymological excursion through the word witch appears on pp. 15–17.

4 “Witchcraft in Wichita,” The Waxing Moon (British edition), New Series No. 1 (Samhain 1970), p. 5. The Waxing Moon was the journal of the Pagan Movement in Britain and Ireland.

5 Robert Graves, The White Goddess, amended and enlarged ed. (New York: Farrar, Straus and Giroux, 1966), p. 14.

6 For a summary of this myth see Raymond Buckland, Witchcraft from the Inside (St. Paul: Llewellyn, 1971).

7 Elliot Rose, A Razor for a Goat, pp. 8–10. Actually Rose, in humor, puts forth four schools: Bluff, Knowing, Anti-Sadducee, and Murrayite.

8 Margaret A. Murray, The Witch-Cult in Western Europe (Oxford: Oxford University Press, 1921), pp. 12, 233, and 236.

9 Margaret A. Murray, The God of the Witches (London: Sampson Low, Marston & Co., Ltd., 1933); The Divine King in England (London: Faber & Faber Ltd., 1954); My First Hundred Years (London: William Kimber and Co., Ltd., 1963).

10 Norman Cohn, Europe’s Inner Demons (New York: Basic Books, 1975), p. 125. Other quotations are on pp. 104–09, 124, and 258–61. The reference to the Witches International Craft Association refers to New York Witch Leo Martello whose civil-rights activities on behalf of Witches can be read about in his book, Witchcraft: The Old Religion (Secaucus, NJ: University Books, 1973).

11 Mircea Eliade, “Some Observations on European Witchcraft,” in Occultism, Witchcraft and Cultural Fashions (Chicago: University of Chicago Press, 1976), p. 71.

12 Ibid., p. 85. Other quotations are on pp. 75–78 and 81.

13 Geoffrey Scarre and John Callow, Witchcraft and Magic in Sixteen- and Seventeenth-Century Europe (Hampshire, UK: Palgrave, 2001) pp. 1–2.

15 H. R. Trevor-Roper, “The European Witch-Craze and Social Change,” in Witchcraft and Sorcery, ed. Max Marwick (Harmondsworth, UK: Penguin Books, 1970), pp. 121–23, 127–28, 131–32, 136, and 146.

16 Scarre and Callow, Witchcraft and Magic in Sixteen- and Seventeenth- Century Europe, p. 44.

17 Starhawk, “The Burning Times: Notes on a Critical Period of History,” in Dreaming the Dark, Magic, Sex and Politics (Boston: Beacon Press, 1982, 1997), pp. 183–219.

18 Ronald Hutton, e-mail: October 28, 2005.

19 Lucius Apuleius, The Golden Ass, trans. Robert Graves (New York: Farrar, Straus & Young, 1951); also W. Adlington trans. of 1566 (Cambridge: Harvard University Press, 1965).

20 Charles Godfrey Leland, Aradia, or the Gospel of the Witches (London: David Nutt, 1899); reprinted (New York: Samuel Weiser, 1974).

21 Jeffrey Burton Russell, Witchcraft in the Middle Ages (Ithaca: Cornell University Press, 1972), p. 298.

22 Leo Martello, Witchcraft: The Old Religion (Secaucus, NJ: University Books, 1973), pp. 45–68. See also Ronald Hutton, The Triumph of the Moon: A History of Modern Pagan Witchcraft (Oxford: Oxford University Press, 1999), pp. 141–148.

23 Charles Godfrey Leland, Etruscan Roman Remains (London: T. Fisher Unwin, 1892).

24 Rose, A Razor for a Goat, p. 218.

25 Leland, Aradia, pp. 5–7.

26 Jessie Wicker Bell, The Grimoire of Lady Sheba (St. Paul: Llewellyn, 1972), p. 145.

27 T. C. Lethbridge, Witches (New York: Citadel Press, 1968), p. 9.

28 Buckland, Witchcraft from the Inside, p. 50.

29 Doreen Valiente, An ABC of Witchcraft Past & Present (New York: St. Martin’s Press, 1973), p. 12.

30 Leland, Aradia, pp. 104–06 and 111.

31 Aidan Kelly, “The Rebirth of Witchcraft: Tradition and Creativity in the Gardnerian Reform” (unpublished Ms., 1977), p. 274.

32 Graves, The White Goddess, p. 488. This is one area where Isaac Bonewits and Aidan Kelly are in disagreement. Aidan wrote to me in the spring of 1978: “Graves says many times in The White Goddess that it is a poetic work, and specifically disclaims it as scholarship in the usual sense. Certainly many in the Craft who wouldn’t know scholarship from a raven have blithely overlooked this point—but Graves can’t be blamed for that.”

33 Robert Graves, “Witches in 1964,” The Virginia Quarterly Review, Vol. XL, No. 4 (1964), 550–59.

34 Patricia Crowther, Witch Blood! (New York: House of Collectibles, 1974); Stewart Farrar, What Witches Do (New York: Coward, McCann & Geoghegan, 1971); Buckland, Witchcraft from the Inside.

35 Valiente, An ABC of Witchcraft, p. 153.

36 J. L. Bracelin, Gerald Gardner: Witch (London: Octagon Press, 1960), pp. 164–65.

37 Valiente, An ABC of Witchcraft, p. 153.

38 Janet and Stewart Farrar, The Witches’ Way. First published in the United States as A Witches Bible, Vol. I, II (New York: Magickal Childe Publications, 1984), Vol. II, pp. 283–93.

39 Hutton, The Triumph of the Moon, pp. 207–214.

40 Bracelin, Gerald Gardner: Witch, p. 165.

41 Gerald B. Gardner, High Magic’s Aid (London: Michael Houghton, 1949). The main god mentioned is Janicot. There are indirect references to Isis (p. 172) and “kerwiddeon” (p. 205), and the idea of the priestess representing the “divine spirit of Creation” (p. 120).

42 Valiente, An ABC of Witchcraft, pp. 154–55.

43 Gerald B. Gardner, Witchcraft Today (New York: The Citadel Press, 1955). First published in 1954 in England by Rider & Company.

44 Valiente, An ABC of Witchcraft, pp. 155–57. Many have observed that those portions of the Gardnerian rituals that have been published contain phrases from Ovid, Kipling, Leland, Crowley, and the Key of Solomon.

45 Francis King, The Rites of Modern Occult Magic (New York: Macmillan, 1970), pp. 176 and 179–80.

46 Rose, A Razor for a Goat, p. 230. Other quotations are on pp. 200–1, 204, 206, 210, 217, and 220.

47 Pentagram, No. 2 (November 1964), pp. 5, 7.

48 Valiente, letter in Pentagram, No. 1 (August 1964), p. 1.

49 Isaac Bonewits, “Witchcult: Fact or Fancy?” Gnostica, Vol. III, No. 4 (November 21, 1973), 5.

50 Isaac Bonewits, Real Magic (New York: Berkley Publishing Corp., 1972), pp. 129–30.

51 Isaac Bonewits, “Witchcraft,” Pt. I, pp. 17–18. See also Bonewits, Bonewits’ Essential Guide to Witchcraft and Wicca (New York: Citidel Press, 2006), appendix 3.

52 Ibid., Pt. II, Green Egg, Vol. IX, No. 78 (May 1, 1976), 13–17.

53 Ibid., Pt. III, Green Egg, Vol. IX, No. 79 (June 21, 1976), 10.

55 Ibid., Pt. II, pp. 15–16.

56 Ibid., Pt. III, pp. 5–6.

57 Victor Anderson, Thorns of the Blood Rose (privately published by Cora Anderson, San Leandro, CA, 1970).

58 Aidan Kelly, op. cit., p. 4.

59 Ibid., p. 18. Other quotations are on pp. 1, 5, and 274.

60 Gertrude Rachel Levy, The Gate of Horn (London: Faber and Faber, 1963). Originally published in 1948.

61 Kelly, “The Rebirth of Witchcraft,” p. 274. Aidan’s summary of the history of Goddess worship is on pp. 281–94.

62 Iron Mountain (Summer 1984), 19–29.

63 Iron Mountain (Fall 1985), 3–6.

64 Letters from Doreen Valiente, September 12, 18, and November 14, 1985.

65 Donald H. Frew, “Harran: Last Refuge of Classical Paganism,” The Pomegranate, issue 9, Lammas, 1999.

66 Bonewits, “Witchcraft,” Pt. III, p. 10. Bonewits’s arguments may have played a large role in changing the attitudes of many Wiccans on this issue.

67 Hans Holzer, The Witchcraft Report (New York: Ace Books, 1973), pp. 135–45.

68 Marcello Truzzi, “Toward a Sociology of the Occult: Notes on Modern Witchcraft,” in Religious Movements in Contemporary America, ed. Irving Zaretsky and Mark Leone (Princeton: Princeton University Press, 1974), p. 636.

69 Buckland, Witchcraft from the Inside, pp. 79–80.

70 Buckland, Earth Religion News, Vol. 1, No. 1 (Yule 1973), p. 1.

71 Buckland, The Tree: The Complete Book of Saxon Witchcraft (New York: Samuel Weiser, 1974), p. 4.

72 Buckland, Earth Religion News.

1 Joseph Wilson, Gnostica, Vol. III, No. 11 (June 21, 1974), 17.

2 June Johns, King of the Witches: The World of Alex Sanders (London: Peter Davies, 1969), pp. 10–21; Stewart Farrar, What Witches Do (New York: Coward, McCann & Geoghegan, 1971), pp. 1–2.

3 Leo Martello, Wica Newsletter, No. 15 (1972), p. 1.

4 Gnostica, Vol. II, No. 8 (June 21, 1973), 19.

5 Phoenix, “Gardnerian Aspects,” Green Egg, Vol. VII, No. 63 (June 21, 1974), 18.

6 Carl Weschcke, “Spirit of the Witchmeet,” Touchstone—Witch’s Love Letter (April 11, 1974), 1. This newsletter, edited by Weschcke, was published for the Council of American Witches by the First Wiccan Church of Minnesota, 476 Summit Ave., St. Paul, MN 55102.

7 Ibid., February 1974, 5–6, 9.

8 Ibid., Spring Equinox 1974, 3.

9 Ibid., February 1974, 5–6.

10 “Principles of Wiccan Belief,” Green Egg, Vol. VII, No. 64 (August 1, 1974), 32. Adopted by the Council of American Witches during its spring Witchmeet, April 11–14, 1974, in Minneapolis.

11 The Witches Trine, Vol. IV, No. 2 (Lughnasadh, 1974), 7.

12 Sybil Leek, The Complete Art of Witchcraft (New York: New American Library, 1973), p. 15.

13 Marcello Truzzi, “Toward a Sociology of the Occult: Notes on Modern Witchcraft,” in Religious Movements in Contemporary America, ed. Irving Zaretsky and Mark Leone (Princeton: Princeton University Press, 1974), p. 637.

14 Susan Roberts, Witches, U.S.A. (New York: Dell, 1971), p. 17.

15 In a few traditions, the sword represents fire and the wand air.

16 Helica, letter (New York, November 1977).

17 Farrar, What Witches Do, p. 190. Other quotations are on pp. 4 and 22.

18 Doreen Valiente, An ABC of Witchcraft Past & Present (St. Martin’s Press, 1973), p. xiii.

19 In England the covens that descend from Gardner do not call themselves “Gardnerian.”

20 C. A. Burland, The Magical Arts (London: Arthur Barker Ltd., 1966), p. 175.

21 “Family of covens” was a term used by a Gardnerian journal that was published from 1974 to 1976 in Louisville, Kentucky.

22 Gerald B. Gardner, High Magic’s Aid (London: Michael Houghton, 1949); also published in New York by Samuel Weiser (1975); Witchcraft Today (New York: The Citadel Press, 1955); The Meaning of Witchcraft (London: Aquarian Press, 1959); and Janet and Stewart Farrar, The Witches’ Way (London: Robert Hale, Ltd., 1981), published in the United States as A Witches’ Bible, Vol. I, II (New York: Magickal Childe Publications, 1985).

23 Ronald Hutton, The Triumph of the Moon: A History of Modern Pagan Witchcraft, (Oxford: Oxford University Press, 1999), p. 321.

24 Chas S. Clifton, “The ‘1734’ Tradition in North America,” published in The Witches’ Voice, March 18, 2001. Article ID: 3356: www.witchvox.com/va/dt_va.html?a=usco&c=trads&id=3356.

26 See Joseph Wilson, “Flags, Flax, and Fodder—The Secrets of 1734 Revealed,” available at www.1734.us/riddles.html.

27 Letter from Robert Cochrane to Joseph Wilson, 1966, available at www.cyberwitch.com/bowers.

28 Steve Hewell, “The Feri Tradition,” published in The Witches’ Voice, January 1, 2002. Article ID 3785: www.witchvox.com/va/dt_va.html?a=usga&c=trade&id=3785.

29 M. Macha NightMare and Vibra Willow, “Reclaiming Tradition Witchcraft,” published 1999, 2000: www.reclaiming.org/about/origins/rectrad-craft.html.

30 Ruth Barrett, Women’s Rites, Women’s Mysteries (Bloomington: AuthorHouse, 2004), p. 420.

31 Ibid, pp. 421–22.

33 Mark Roberts, “An Introduction to Dianic Witchcraft,” unpublished Ms., Chap. VI, pp. 1–2.

34 Mark Roberts, “The Dianic Aspects,” The New Broom, Vol. I, No. 2 (Candlemas, 1973), 17.

35 Gavin and Yvonne Frost, The Witch’s Bible (New York: Berkley, 1975).

36 Touchstone—Witch’s Love Letter (February 1974), p. 9.

37 Roberta Ann Kennedy, Green Egg, Vol. V, No. 51 (December 17, 1972), Forum section, 14.

38 Diana Demdike, “Don’t Let Witchcraft Die!” in Quest, No. 15 (September 1973), 6. This is the British Witchcraft journal and should not be confused with the U.S. feminist journal of the same name.

39 On the death of Robert Williams see Green Egg, Vol. VIII, No. 74 (November 1975), 11; also Vol. VII, No. 65 (September 1974), 3, 37; also No. 66 (November 1974), 39–42.

40 Leo Martello, Witchcraft: The Old Religion (Secaucus, NJ: University Books, 1973), pp. 23–27.

41 Isaac Bonewits, “Witchburning . . . Now & Then,” Gnostica, Vol. III, No. 6 (January 21, 1974), 5–6, 8, 10, 16.

43 C. A. Burland, Echoes of Magic (Totowa, NJ: Rowman and Littlefield, 1972), pp. 117–18, 132.

44 Letter (name withheld by request), Long Beach, CA, summer 1977.

1 Dr. Timothy Leary, quoted in “Neurologic, Immortality & All That,” by Robert A. Wilson in Green Egg, Vol. VIII, No. 72 (August 1, 1975), 9.

2 “Magick” by the Abbey of Thelema, Green Egg, Vol. VIII, No. 75 (December 21, 1975), 19.

3 Isaac Bonewits, “The Second Epistle of Isaac,” in The Druid Chronicles (evolved), ed. Isaac Bonewits (Berkeley: Berkeley Drunemeton Press, 1976), 1:7.

4 “An Interview with Robert Anton Wilson,” by Neal Wilgus, Science Fiction Review, Vol. 5, No. 2 (May 1976), 32.

5 Leo Martello, Witchcraft: The Old Religion (Secaucus, NJ: University Books, 1973), p. 12.

6 See “The First Epistle of Isaac,” The Druid Chronicles (evolved), 3:1.

7 Isaac Bonewits, Real Magic (New York: Berkley Publishing Corp., 1972), pp. 209, 53.

8 Doreen Valiente, Natural Magic (New York: St. Martin’s Press, 1975), p. 13.

9 Jacob Needleman, A Sense of the Cosmos: The Encounter of Modern Science and Ancient Truth (New York: Doubleday & Co., 1975).

10 Colin Wilson, The Occult (London: Hodder and Stoughton, 1971), p. 59.

11 Valiente, Natural Magic, p. 33.

12 Dianic Grove training material of the Covenstead of Morrigana in Dallas, Texas, Lesson No. 1.

13 See Bonewits, Real Magic, pp. 91–112 and 163–76; “Second Epistle of Isaac,” Chap. 6, “The Tools of Ritual.”

14 Robert Anton Wilson, “All Hail the Goddess Eris!” Gnostica, Vol. 4, No. 11 (September–October 1975), 11.

15 Jane Ellen Harrison, Epilegomena to the Study of Greek Religion (New Hyde Park, NY: University Books, 1962), pp. xliv–xlvi.

16 Robert Anton Wilson, “The Origins of Magick,” Green Egg, Vol. VII, No. 63 (June 21, 1974), 7.

17 Sam’l Bassett (“The Inquisitor”), “An Essay in Divination,” The Witches’ Trine, Vol. 5, No. 2 (Litha, 1976), 7–8.

18 Aidan Kelly, “Aporrheton No. 1, To the New Witch,” March, 1973, p. 5. This was part of materials given to new members of NROOGD. A copy of these materials, as well as NROOGD’s journal, The Witches’ Trine, is on file with the library of the Graduate Theological Union in Berkeley, California.

19 Isaac Bonewits, taped letter from Berkeley, winter 1978.

20 Bonewits, “Second Epistle of Isaac,” 5:5–6.

21 Bonewits, Real Magic, p. 175.

22 The Witches’ Trine, Vol. 1, No. 6 (Winter Solstice 1972), 2.

23 Ibid., Vol. 3, No. 4 (Lughnasadh 1974), 11.

24 Ibid., “How We Happened to Get the NROOGD Together (Part I),” 9, 10, 12; Vol. 3, No. 5 (Samhain 1974), “How We Happened to Get the NROOGD Together (Part II),” 18, 19, 21–22.

25 Aidan Kelly, “Why a Craft Ritual Works,” Gnostica, Vol. 4, No. 7 (March–April–May 1975), 33.

26 I. M. Lewis, Ecstatic Religion (Harmondsworth, UK: Penguin Books, 1971), p. 205.

27 Kelly, “Why a Craft Ritual Works.”

30 Aidan Kelly, Diary entry, July 6, 1972.

31 Kelly, “Why a Craft Ritual Works,” p. 5.

32 Aidan Kelly, “O, That Vexed Question: Is the Craft a Survival, a Revival, or What?” Nemeton, Vol. 1, No. 1 (Samhain 1972), 19.

33 Kelly, “Aporrheton No. 1,” p. 2.

34 Most of these arguments appear in Aidan Kelly, “Palengenesia,” Gnostica, Vol. 4, No. 9 (July 1975), 7, 40, 41. Any additions come from interviews.

35 Kelly, “Aporrheton No. 1,” p. 1.

36 Kelly, “Aporrheton No. 5, The Craft Laws,” April 1973, p. 1.

37 Kelly, “O, That Vexed Question,” p. 20.

1 The poem appeared in WomanSpirit, Vol. 1, No. 3 (Spring Equinox 1975), back cover.

2 Where did feminist Witches get Laverna from, you may ask? From Charles Godfrey Leland’s Aradia, or the Gospel of the Witches (London: David Nutt, 1899), reprinted (New York: Samuel Weiser, 1974), pp. 89–98: Leland writes that Laverna is mentioned in Horace, Epistles, I, xvi, 59–62.

3 Two examples of conferences on feminist spirituality: Through the Looking Glass, a Gynergenetic Experience, in Boston, April 23–25, 1976; A Celebration of the Beguines, in New York City, October 30–31, 1976.

4 I originally saw this manifesto in mimeographed form, but it has been published, thanks to Robin Morgan, in Sisterhood Is Powerful, ed. Robin Morgan (New York: Random House, 1970), pp. 539–43. Quotation on p. 539.

5 Kirsten Grimstad and Susan Rennie, eds., The New Woman’s Survival Sourcebook (New York: Alfred A. Knopf, 1975).

6 Kirsten Grimstad and Susan Rennie, “Spiritual Explorations Cross-country,” Quest, Vol. 1, No. 4 (Spring 1975), 49–51.

7 Country Women (April 1974), 1. Available: Box 51, Albion, Cal. 95410.

8 Judy Davis and Juanita Weaver, “Dimensions of Spirituality,” Quest, Vol. 1, No. 4 (Spring 1975), 6.

9 Z Budapest, The Feminist Book of Lights and Shadows (Venice, CA: Luna Publications, 1976), p. 1. Available from The Feminist Wicca, 442 Lincoln Blvd., Venice, CA 90291. Z’s spelling of woman as womon and women as wimmin is intended to take the man out of woman.

10 Sally Gearhart, “Womanpower: Energy Re-sourcement,” WomanSpirit, Vol. 2, No. 7 (Spring Equinox 1976), 19–23.

11 Z Budapest, Feminist Book of Lights and Shadows, pp. 1–2.

13 Friedrich Engels, The Origin of the Family, Private Property, and the State (New York: International Publishers, 1967); Evelyn Reed, Woman’s Evolution (New York: Pathfinder Press, 1975); J. J. Bachofen, Myth, Religion and Mother Right (Princeton: Princeton University Press—Bollingen Series LXXXIV, 1973); Helen Diner, Mothers and Amazons (New York: Anchor Books, 1973); Erich Neumann, The Great Mother: An Analysis of the Archetype (Princeton: Princeton University Press—Bollingen Series XLVII, 1963).

14 Sarah B. Pomeroy, Goddesses, Whores, Wives, and Slaves (New York: Schocken Books, 1975).

15 Elizabeth Gould Davis, The First Sex (New York: G. P. Putnam’s Sons, 1971).

16 Monique Wittig, Les Guérillères (Boston: Beacon Press, 1985), p. 89.

17 Paula Webster and Esther Newton, “Matriarchy: Puzzle and Paradigm,” presented at the 71st Annual Meeting of the American Anthropological Association, Toronto, 1972. This paper was later published in APHRA——A Feminist Literary Magazine (Spring/Summer 1973) as “Matriarchy: As Women See It.” A revised version, Matriarchy: A Vision of Power by Paula Webster appears in Toward an Anthropology of Women, ed. Rayna Reiter (New York: Monthly Review Press, 1975), pp. 141–56.

18 Joanna Russ, The Female Man (Boston: Beacon Press, 1986); We Who Are About To . . . (New York: Dell, 1975); The Two of Them (New York: Berkley Publishing Corp., 1978), among others.

19 Gordon Rattray Taylor, Sex in History (New York: The Vanguard Press, 1954).

20 Jean Markale, Women of the Celts (London: Gordon Cremonesi, 1975). First published as La Femme Celte, Editions Payot, Paris, 1972.

21 Adrienne Rich, “The Kingdom of the Fathers,” Partisan Review, Vol. XLIII, No. 1 (1976), 29–30, 26.

22 Philip Zabriskie, “Goddesses in Our Midst,” Quadrant, No. 17 (Fall 1974), 34–45.

23 Robert Graves, The White Goddess, amended and enlarged ed. (New York: Farrar, Straus and Giroux, 1966), pp. 484–86.

24 Ruth Mountaingrove, “Clues to Our Women’s Culture,” WomanSpirit, Vol. 2, No. 6 (Fall Equinox 1975), 45.

25 Jude Michaels, “Eve & Us,” WomanSpirit, Vol. 1, No. 1 (Autumn Equinox 1974), 5–6. In connection with this, I am reminded of the words of the fourth-century Emperor Julian, who observed that the doctrine of Adam and Eve was unfit for any enlightened mind: “What could be more foolish than a being unable to distinguish good from bad? . . . In short, God refused to let man taste of wisdom, than which there could be nothing of more value . . . so that the serpent was a benefactor rather than a destroyer of the human race.” The Works of the Emperor Julian, trans. Wilmer Cave Wright, 3 vols. (Cambridge: Harvard University Press, 1961), III, 327.

26 “Voices,” WomanSpirit, Vol. 1, No. 1 (Autumn Equinox 1974), 38.

27 Carol, Patti, and Billie, “Moon Over the Mountain: Creating Our Own Rituals,” WomanSpirit, Vol. 1, No. 1 (Autumn Equinox 1974), 30. Robin Morgan’s poem appears in Monster (New York: Vintage Books, 1972), pp. 81–86.

28 W. Holman Keith, Divinity as the Eternal Feminine (New York: Pageant Press, 1960), p. 14.

29 Mary Daly, Beyond God the Father (Boston: Beacon Press, 1973), pp. 16–19.

30 Records: Alix Dobkin, Kay Gardner, et al., “Her Precious Love,” on Lavender Jane Loves Women (1975), Alix Dobkin Project 1, 210 W. 10 St., New York, N.Y. 10014; Cassie Culver, “Good Old Dora,” on 3 Gypsies (1976), Urana Records—ST-WWE-81; Kay Gardner, Mooncircles (1975), Urana Records, a division of Wise Women Enterprises, Inc., P.O. Box 297, Village Station, New York, NY 10014—ST-WWE-80.

31 Fran Winnant, “Our Religious Heritage,” WomanSpirit, Vol. 1, No. 3 (Spring Equinox 1975), 51.

32 Monica, letter to WomanSpirit, Vol. 2, No. 7 (Spring Equinox 1976), 62.

33 WomanSpirit, Vol. 2, No. 6 (Fall Equinox 1975), 64.

34 Fran Rominsky, “goddess with a small g,” WomanSpirit, Vol. 1, No. 1 (Autumn Equinox 1974), 48.

35 WITCH documents, in Morgan, Sisterhood Is Powerful, p. 546. Other quotations are on pp. 541–43 and 540.

36 Graves, The White Goddess, p. 458.

37 Robert Graves, “Real Women,” in Masculine/Feminine, eds. Betty Roszak and Theodore Roszak (New York: Harper Colophon Books, 1969), pp. 35–36.

38 Keith, Divinity as Eternal Feminine, p. 4.

39 W. Holman Keith, “The Garden of Venus,” Green Egg, Vol. IV, No. 38 (May 7, 1971); Divinity as Eternal Feminine, p. 192. See also “The Priestess,” Green Egg, Vol. VI, No. 60 (February 1, 1974), 28, and “Venus Proserpina,” Green Egg, Vol. VI, No. 55 (June 21, 1978), 8.

40 Morning Glory Zell, in Green Egg, Vol. VII, No. 68 (February 1, 1975), 43.

41 Gearhart, “Womanpower,” p. 20.

42 “Woman, Priestess, Witch,” The Waxing Moon, Vol. 7, No. 2 (Summer Solstice 1971), 3. This Neo-Pagan journal soon changed its name to The Crystal Well and was published for many years out of Philadelphia. The Crystal Well was later published (in a different format) out of California.

43 Ravenwolf, “In Defense of Men and Gods,” Earth Religion News, Vol. 3, Issues 1, 2, 3 combined (1976), 140.

44 Letter from Julie Jay, ibid., p. 11.

45 Morning Glory Zell, Green Egg, Vol. VIII, No. 72 (August 1, 1975), 43.

46 Isaac Bonewits, Gnostica, Vol. 4, No. 5 (January 1975), pp. 2, 34, 38.

47 Leo Martello, “Witchcraft: A Way of Life,” Witchcraft Digest, No. 1 (1971), 3. Publication of the Witches International Craft Associates (WICA), Suite 1B, 153 W. 80 St., New York, N.Y. 10024.

48 Margo and Lee, “The Liberated Witch,” The New Broom, Vol. 1, No. 2 (Candlemas 1973), 10.

49 I. M. Lewis, Ecstatic Religion (Harmondsworth, UK: Penguin Books, 1971), pp. 31, 117.

50 The New Broom, Vol. 1, No. 3 (Lammas 1973), 21, 28.

51 The New Broom, Vol. 1, No. 1 (Samhain 1972), 10–11.

52 Nemeton, Vol. 1, No. 1 (Samhain 1972), 12.

53 The New Broom, Vol. 1, No. 4 (undated), 9.

54 Deborah Bender, “Raising Power in a Single-Sex Coven,” The Witches’ Trine, Vol. 5, No. 2 (Litha 1976), 5–6.

55 Barbara Starrett, “I Dream in Female: The Metaphors of Evolution,” Amazon Quarterly, Vol. 3, No. 1 (November 1974), 24–25. Other quotation on p. 20.

56 Bender, “Raising Power,” 5–6.

57 Deborah Bender, letter, summer 1976, Oakland, CA.

58 Women’s Coven Newsletter. Available to feminist Witches from 5756 Vicente St., Oakland, CA 94609.

59 Leland, Aradia, pp. 4, 6–7.

60 E-mail: December 1, 2005.

61 E-mail: November 15, 2005.

62 E-mail: September 20, 2005.

63 E-mail: November 29, 2005.

64 E-mail: September 15, 2005.

65 E-mail: September 20, 2005.

66 Jenny Gibbons, “Recent Developments in the Study of the Great European Witch Hunt,” The Pomegranate, Issue no. 5 (August 1998), pp. 3–16. Also see Geoffrey Scarre and John Callow, Witchcraft and Magic in Sixteenth- and Seventeenth- Century Europe, 2nd edition (Hampshire, UK: Palgrave, 2001).

67 Max Dashu, “Another View of the Witch Hunts,” The Pomegranate, Issue no. 9 (August 1999), pp. 30–43.

68 E-mail: December 1, 2005.

69 Sabina Magliocco, Witching Culture (Philadelphia: University of Pennsylvania Press, 2004), p. 204.

70 Ronald Hutton, The Triumph of the Moon (Oxford, UK: Oxford University Press, 1999), p. 356.

71 E-mail: December 1, 2005.

72 The Pomegranate, Issue no. 10 (November 1999) pp. 55–56.

73 Lisa Jervis, “If Women Ruled the World, Nothing Would Be Different,” in LiP magazine, September 15, 2005 (www.lipmagazine.org).

1 Gleb Botkin, The Woman Who Rose Again (New York: Fleming H. Revell, 1937); Immortal Woman (New York: The Macaulay Co., 1933); The God Who Didn’t Laugh (New York: Payson & Clarke, 1929); Her Wanton Majesty (New York: The Macaulay Co., 1933).

2 Botkin, Immortal Woman, p. 184.

3 Botkin, The God Who Didn’t Laugh, p. 250. Botkin himself at one time studied for the priesthood in the Greek Catholic Church in Russia: see William Seabrook, Witchcraft: Its Power in the World Today (New York: Harcourt, Brace and Company, 1940), p. 343, and the November 15, 1939, edition of the New York World-Telegram. When The God Who Didn’t Laugh and Immortal Woman appeared, reviewers did not emphasize the Aphrodisian aspects of the books: see the 25th and 29th annual cumulation of The Book Review Digest (New York: H. W. Wilson Co., 1930 and 1934), pp. 105 and 102, respectively.

4 Quoted by Seabrook, in Witchcraft, pp. 343–44. See also Newsweek, November 27, 1939, p. 32; Life, December 4, 1939, p. 101.

5 Seabrook, Witchcraft, p. 342. The beginning of the creed goes as follows: “I believe in Aphrodite, the flower-faced sweetly-smelling, laughter-loving goddess of Love and Beauty; the self-existing, eternal and only Supreme Deity; creator and mother of the Cosmos; the Universal Cause; the Universal Mind; the source of all life and all positive creative forces of nature; the Fountain Head of all happiness and joy. . . .”

6 W. Holman Keith, “Obituary for a Neo-Pagan Pioneer,” Green Egg, Vol. IV, No. 45 (February 3, 1972), 9. Also see Botkin’s obituary in The New York Times, December 30, 1969, p. 33.

7 Keith, “Obituary.”

8 Robert Graves, Watch the North Wind Rise (New York: Creative Age Press, 1949), p. 155.

9 Alvin Toffler uses this same idea in Future Shock (New York: Bantam, 1971), pp. 390–92. He suggests that the purpose of enclaves such as the Amish communities and preserved sites like Williamsburg, Virginia, is twofold: to provide a place where the rate of change is slower and “future shock” can be escaped, and to provide safety if a technological catastrophe occurs in the larger society.

10 Graves, Watch the North Wind Rise, p. 43.

11 Feraferian literature has also said that the name means “wilderness sacrament,” “wild festival,” and the union of Wilderness and Dream to yield a Life of Eternal Celebration. Feraferia (newspaper), Vol. 1, No. 1 (Autumn 1967), 1.

12 Robert S. Ellwood, Jr., Religious and Spiritual Groups in Modern America (Englewood Cliffs, NJ: Prentice-Hall, 1973), pp. 196–97.

13 Earth Religion News, Vol. 1, No. 5, 49.

14 William Morris, News from Nowhere, or An Epoch of Rest (New York: Monthly Review Press, 1966), first published in Great Britain in 1890; Robert Graves, see note 8; William Hudson, A Crystal Age (New York: Dutton, 1906).

15 Henry Bailey Stevens, The Recovery of Culture (New York: Harper & Brothers, 1953), p. 168. Originally published in 1949. Other quotations are on p. 86; the story of Cain and Abel is on pp. 66–67 and 176; the story of Adam and Eve on pp. 82–87.

16 Ibid., pp. 206–8.

17 Frederick C. Adams, “Hesperian Life and the Maiden Way.” This paper was originally issued in 1957 and revised in 1970. It is privately published and is available through Feraferia (see Resources). Quotations taken from pp. 1–7.

18 On jargon, see, for example, Earth Religion News, Vol. 3, issues 1, 2, 3 combined, 186: “The Individual Personal: Psycho-Analytic encounter; the individuation process and all inner fantasy production,” etc.

19 Frederick Adams, “Feraferia for Beginners,” Earth Religion News, Vol. 1, No. 5 (August Eve 1974), 51.

20 Frederick Adams, “The Korê,” privately published by Feraferia in 1969. Also appears in Robert Ellwood, “Notes on a Neopagan Religious Group,” in History of Religions, Vol. XI, No. 1 (Chicago: University of Chicago Press, August 1971), 134.

21 Adams, “Hersperian Life,” pp. 11, 13–16.

22 Frederick Adams, poem published in The Pagan, No. 1 (November 1, 1970), 7. The Pagan had two issues and was published out of St. Louis, Missouri. Adams’s poem originally appeared in a privately published article of Feraferia: “Topocosmic Mandala of the Sacred Land Sky Love Year” (1969).

23 From Feraferia’s statement, which appears on the inside cover of its journal, Korythalia.

24 Feraferia (newspaper), Vol. 1, No. 1 (Autumn 1967), 1.

25 Frederick Adams, “The Henge: Land Sky Love Temple,” Earth Religion News, Vol. 3, Issues 1, 2, 3, combined (1976), 182.

26 Adams, “Feraferia for Beginners,” p. 51.

27 Ellwood, “Notes on a Neopagan Religious Group in America,” 137.

28 Ellwood, Religious and Spiritual Groups in Modern America, p. 198.

29 Iris, Vol. 3, No. 1 (August 18, 1974), 1, 3.

30 “The Am’n,” Iris, Vol. 3, No. 3 (February 1975), 1–2.

32 For another description of this myth, see Robert Graves, The Greek Myths (Baltimore: Penguin, 1955), I, p. 27.

33 The stories of Jim Kemble, Don Harrison, and Harold Moss appeared in the Church of the Eternal Source’s members’ newsletter, No. 2 (September 5, 1973), 7–12. CES address: P.O. Box 7091, Burbank, CA.

34 Harold Moss, taped letter, spring 1977.

35 Green Egg, Vol. VI, No. 55 (June 21, 1973), 17.

36 Introductory leaflet from the Church of the Eternal Source.

37 Letter from Harold Moss to Reverend Gordon Melton, September 18, 1972.

38 “Our Modern Practice of the Ancient Egyptian Religion,” a CES pamphlet published in 1974, p. 4.

39 Harold Moss, taped letter, spring 1977.

40 “Modern Practice of Ancient Egyptian Religion,” p. 3.

41 Henri Frankfort, Ancient Egyptian Religion (New York: Columbia University Press, 1948), p. 4. The other quotation is on p. 13. A good summary of Frankfort appears in the CES pamphlet, “Modern Practice of Ancient Egyptian Religion,” p. 8.

42 “Modern Practice of Ancient Egyptian Religion,” pp. 2–5.

43 Moss, taped letter, spring 1977.

44 The first paragraph of this quotation comes from a letter by Harold Moss published in Green Egg, Vol. V, No. 52 (February 1973), Forum section, 4–7. The second paragraph comes from Khepera, No. 1, in Green Egg, Vol. VI, No. 56 (August 1, 1973), 24.

45 From a pamphlet, “What Is Asatru,” published by the Asatru Free Assembly, p. 3.

46 “Ancestry Is Better Than Universalism,” The Runestone, No. 50 (Winter 1984), 11.

47 The Odinist, No. 92, p. 2. There are other more extreme Odinist Pagan groups. Here are some quotes from a publication called Quarterstaff, edited by a Canadian, Jack Leavy. “If we didn’t have to worry about Judeo-Christianity and watch our Race being mongrelized, our Celtic culture dissipated, we would still have to contend with the Masons and those who seek One World Government”; “When North American ‘Indians’ start making incredible land claims, demands for compensation and the right to self-government—including their own courts—we say, ‘Wait just a minute!’ It’s not bad enough that a ‘Jew’ is credited with (re)discovering America, our People have been on this Continent for at least as long as any of the indigenous Aboriginals. And, an integral body of Celts should be able to make the same demands for recognition etc., from the U.S. and Canadian governments.” These quotes came from an analysis of Quarterstaff in The Magickal Unicorn Messenger, Vol. 5, Issue 2.

48 “Joy Is Better Than Guilt,” The Runestone, No. 51 (Spring 1985), 11.

49 “The Jesus Flag,” The Runestone, No. 50 (Winter 1984), 9.

50 “How to Live,” The Runestone, No. 50 (Winter 1984), 1.

51 Waggoner suggests that there are better categories than folkish, tribalist, and universalist, and suggests an article written by Jarnsaxa Thorskona, “Scale of Racial and Cultural Tolerances in Asatrú,” available on the Web at http://marklander.ravenbanner.com/jarnsaxa%20scale.html. Another interesting article on “Folkish Universalism” is by Dave Haxton: http://www.haxton.org/weblog/Asatru/folkishUniversalism.html.

52 Diana Paxson, “The Return of the Völva: Recovering the Practice of Seidh,” originally published in Mountain Thunder, Summer, 1993, but now available on the Web at: www.seidh.org, Diana Paxson’s site. Also see Jenny Blain, “On the knife-edge: Seidrworking and the Anthropologist,” available on the Web at www.geocities.com/SoHo/Lofts/2171/seidhr_account.html.

53 Devyn Gillette and Lewis Stead, “The Pentagram and the Hammer,” written in 1994, and available on the Web at: www.webcom.com/~Istead/wicatru.html.1.

1 Mircea Eliade, “The Occult and the Modern World,” a paper delivered at the 21st Annual Freud Memorial Lecture, held in Philadelphia on May 24, 1974. Published in Occultism, Witchcraft and Cultural Fashions (Chicago: University of Chicago Press, 1976), p. 62.

2 Hans Holzer, The Witchcraft Report (New York: Ace Books, 1973), p. 179. See also Holzer, The New Pagans (New York: Doubleday & Co., 1972), p. 120, and The Directory of the Occult (Chicago: Henry Regnery Co., 1974), p. 176. Many of the people quoted in this book do not consider Hans Holzer to be friendly to Neo-Paganism. Holzer might have been able to understand CAW a bit better if he had realized that almost all Neo-Pagan groups are based on the creative and artistic efforts of their members rather than on “ancient tradition.” The traditions are fragments; creativity is the glue; and CAW has been as inventive as anyone else.

3 See Ursula K. Le Guin, The Left Hand of Darkness (New York: Walker and Co., 1969); The Dispossessed (New York: Harper & Row, 1974); A Wizard of Earthsea (Berkeley: Parnassus Press, 1968); Planet of Exile (New York: Ace Books, 1966); Joanna Russ, The Female Man (New York: Bantam, 1975); We Who Are About To . . . (New York: Dell, 1975); The Two of Them (New York: Berkley Publishing Corp., 1978); Vonda McIntyre, Dreamsnake (Boston: Houghton Mifflin Co., 1978). Of Le Guin, Robert Scholes, in Structural Fabulation (Notre Dame, IN: University of Notre Dame Press, 1975), p. 82, writes that her perspective

is broader than the Christian perspective—because finally it takes the world more seriously than the Judeo-Christian tradition has ever allowed it to be taken.

What Earthsea represents, through its world of islands and waterways, is the universe as a dynamic, balanced system, not subject to the capricious miracles of any deity, but only to the natural laws of its own working, which include a role for magic and powers other than human, but only as aspects of the great Balance or Equilibrium, which is the order of the cosmos. . . . Ursula Le Guin works not with a theology but with an ecology, a cosmology, a reverence for the universe as a sel-regulating structure . . . it is a deeper view, closer to the great pre-Christian mythologies of this world and also closer to what three centuries of science have been able to discover about the nature of the universe.

4 Eliade, “The Occult and the Modern World,” pp. 67–68.

5 Scholes, Structural Fabulation, p. 75, 38.

6 Tom Williams, “Science-Fiction/Fantasy: A Contemporary Mythology,” Green Egg, Vol. VIII, No. 69 (March 21, 1975), 5–6.

7 This statement was attributed to Hans Holzer by Carroll Runyon, Jr., head of the OTA, in a letter to Tim and Julie Zell on April 26, 1972. This letter appeared in Zell’s “Open Communiqué” to all members of the Council of Themis, May 27, 1972.

8 Jerome Tuccille, It Usually Begins with Ayn Rand (New York: Stein and Day, 1972), pp. 14–17.

9 See ibid., pp. 32, 175; also, National Public Radio broadcast of April 18, 1976, as reported in Akwesasne Notes (Early Summer 1976), p. 44. Rand’s attitudes toward technology and environment are also pretty clearly stated in Atlas Shrugged (New York: New American Library, 1959).

10 Lance Christie, “The Origin of Atl,” Atlan Logbook, p. 23.

11 Abraham H. Maslow, Motivation and Personality, 2nd ed. (New York: Harper & Row, 1970), pp. 149–80. Quotation appears on p. 166. It also appears as a selection in the Atlan Logbook, p. 64.

12 Christie, “Origin of Atl.”

13 Ibid., pp. 23–24.

14 Robert A. Heinlein, Stranger in a Strange Land (New York: G. P. Putnam’s Sons, 1961; Avon Books, 1962).

15 Robert S. Ellwood, Jr., Religious and Spiritual Groups in Modern America (Englewood Cliffs, NJ: Prentice-Hall, 1973), pp. 200–4.

16 All quotes from Atlan Logbook, pp. 1, 14, 17–18 and 23–24.

17 Atlan Annals, Vol. 1, No. 1, 5.

18 Political statements of Dagny, Prometheus, Thor, and Adonai in Atlan Logbook, individual statements section.

19 Lance Christie, Atlan Annals, Vol. IV, No. 2, 6.

20 Ibid., Vol. IV, No. 1, 4, 7. Also, Vol. III, No. 10, 23.

21 First statement, Tim Zell, “Ideals and Principles of Atl,” Atlan Logbook, p. 11; also appears in Green Egg, Vol. 1, No. 2 (March 1968). Second statement is CAW’s statement of purpose, which appeared in every issue of the Green Egg.

22 Green Egg, Vol. 1, No. 1 (March 20, 1968). Zell also described himself as a Pagan in the Atlan Logbook, saying, “I am a pagan, considering Atl to be in the vanguard of the new pagan resurgence” (individual statements section).

23 Young Omar, “Kerista’s Erotic Ethic and Etcs.” (September 4, 1966), reprinted in Atlan Logbook, pp. 40–42. Originally published by Kerista Press, Box 34708, Los Angeles, CA 90034. Actually, Young Omar paraphrases Goldberg. Goldberg’s quote goes as follows: “What was forbidden in ordinary life was allowed in the life of religion. Bonds were broken and taboos raised, once people entered into the temple of the gods.” B. Z. Goldberg, The Sacred Fire (New York: Horace Liveright, 1930), pp. 36–37.

24 Young Omar, “Kerista’s Erotic Ethic.”

25 See address by Doreen Valiente, Pentagram, No. 2 (November 1964), 5.

26 Green Egg, Vol. III, No. 20 (December 29, 1969), 1.

27 Green Egg, Vol. III, No. 23 (March 18, 1970), 1. The phrase “the Green Hills of Earth” comes from a story by C. L. Moore (Mrs. Henry Kuttner), and Heinlein used it with her permission in The Green Hills of Earth (Chicago: Shasta, 1951).

28 Tim Zell, “Theagenesis: The Birth of the Goddess,” Green Egg, Vol. IV, No. 40 (July 1, 1971), 7–10. Also published in The Witch’s Broomstick, Vol. 1, No. 1 (Candlemas 1972), 19–25. Excerpts appeared in Leo Martello, Witchcraft: The Old Religion (Secaucus, NJ: University Books, 1973), pp. 102–7. Martello also refers to it in Black Magic, Satanism and Voodoo (New York: HC Publishers, 1973), pp. 135.

29 Tim Zell, “The Gods of Nature, the Nature of Gods (Part I),” Green Egg, Vol. VII, No. 66 (November 1, 1974), 12.

30 Zell, “Theagenesis,” p. 10.

31 Zell, “The Gods of Nature,” p. 14.

32 Tim Zell, “Biotheology: The Neo-Pagan Mission,” Green Egg, Vol. IV, No. 41 (August 4, 1971), pp. 7–8.

33 Lance Christie, Green Egg, Vol. IV, No. 42 (September 27, 1971), Forum section, 9.

34 Newsweek, March 10, 1975, p. 49.

35 From a CAW tract, “Neo-Paganism and the Church of All Worlds,” undated.

36 From a CAW tract, “An Old Religion for a New Age, Neo-Paganism,” undated.

37 Lewis Shieber, “The CAW and Tribalism,” Green Egg, Vol. VIII, No. 75 (December 21, 1975), 5–6.

38 Council of Themis statement on the “Common Themes of Neo-Pagan Religious Orientation,” Green Egg, Vol. IV, No. 43 (December 3, 1971), 11.

39 Tom Williams, “Science: A Mutable Metaphor,” Green Egg, Vol. VIII, No. 73 (September 21, 1975), 9.

40 Lance Christie, Green Egg, Vol. VI, No. 58 (November 1, 1973), 50.

41 Ellwood, Religious Groups in Modern America, p. 203.

42 Tim Zell, “Neo-Paganism and the Church of All Worlds: Some Questions and Answers,” a CAW tract, undated.

43 Springfield (Oregon) News (October 27, 1976), p. 3A. See also Eugene Register-Guard (October 30, 1976), p. 3B.

1 “Trapped!” (a tract from the First Arachnid Church), Green Egg, Vol. VII, No. 66 (November 1, 1974), 21–22.

2 Robert Shea and Robert Anton Wilson, Illuminatus: Part I (The Eye in the Pyramid); Part II (The Golden Apple); Part III (Leviathan) (New York: Dell, 1975).

3 Harvey Cox, The Feast of Fools (Cambridge: Harvard University Press, 1969); “Religion in the Age of Aquarius: A Conversation with Harvey Cox and T. George Harris,” Psychology Today, Vol. 3, No. 11 (April 1970), 63.

4 Johan Huizinga, Homo Ludens (Boston: Beacon Press, 1968), 12. Other quotations on pp. 1, 3, 4, and 5.

5 The Druid Chronicles (evolved), ed. Isaac Bonewits (Berkeley: Berkeley Drunemeton Press, 1976), Introduction, p. 1.

6 Ibid., “The Book of the Law,” p. 4.

7 Ibid., “Later Chronicles—Chapter the Tenth,” p. 12.

8 “Part V: The Great Druish Books, Druid Chronicles.”

9 “The First Epistle of Isaac,” 2:12, Druid Chronicles (evolved).

10 Isaac Bonewits, “What & Why Is Reformed Druidism in the 1970’s,” Green Egg, Vol. VII, No. 75 (December 21, 1975), 15–17.

11 The Druids’ Progress, No. 1, p. 10.

12 These two quotations come from the inside cover of the third and fourth editions of Principia Discordia, or How I Found Goddess and What I Did to Her When I Found Her, privately published.

13 Robert Anton Wilson, “All Hail the Goddess Eris,” Gnostica, Vol. 3, No. 12 (July 21, 1974), 19.

14 Principia Discordia, 4th ed., pp. 7–10.

15 “An Interview with Robert Anton Wilson,” by Neal Wilgus, Science Fiction Review, Vol. 5, No. 2 (May 1976), 32.

16 Thomas J. Walsh, Beyond the Barrier, Issue 1, p. 1. Published irregularly out of Irvington, New Jersey. A previous publication was Patterns of Form, published by the Morgan Delt cabal.

17 “Erisianism: A Neo-Pagan Path,” Green Egg, Vol. IX, No. 78 (May 1, 1976), 10.

18 Principia Discordia, 4th ed., pp. 42, 63.

19 Robert Anton Wilson, “All Hail the Goddess Eris!” Gnostica, Vol. 4, No. 9 (July 1975), 27.

1 “A Light in the Darkness,” Brothers of the Earth Newsletter, No. 3 (Yule 1983), 7–9.

2 See “What Men Really Want,” an interview with Robert Bly by Keith Thompson, New Age (May 1982). See also Brothers of the Earth Newsletter, Cycle 2, Issue 5 (Summer Solstice 1984), 9–19.

3 Shepard Bliss, “Bound for Glory,” UTNE Reader, No. 15 (April–May 1986).

4 RFD, No. 22 (Winter Solstice 1979), 59.

5 RFD, No. 22, p. 61.

6 RFD, No. 22, p. 50.

7 RFD, No. 22, p. 29.

8 RFD, No. 22, p. 38.

9 RFD, No. 22, pp. 62–63.

10 Don Kilhefner, “A Sprinkling of Radical Faerie Dust,” RFD, No. 24 (Summer 1980), 25–27.

11 Stanley Johnson, “On the Banks of the River Time Looking Inland,” RFD, No. 43 (Summer 1985), 63.

12 J. Michael Clark, “The Native American Berdache,” RFD, No. 40 (Fall 1984), 22–30.

13 Mitch Walker and Friends, Visionary Love: A Spirit Book of Gay Mythology and Trans-Mutational Faerie (San Francisco: Treeroots Press, 1980).

14 Will Roscoe, “A Call for Dialogue,” RFD, No. 34 (Spring 1983), 14.

15 Pagan Spirit Journal, No. 2 (1983), 41.

1 Green Egg, Vol. VIII, No. 76 (February 2, 1976), 32–36.

2 Stanley Diamond, In Search of the Primitive (New Brunswick, NJ: Transaction, 1974), pp. xv, 10, 122, 129.

3 E. R. Dodds, Pagan and Christian in an Age of Anxiety (New York: W. W. Norton, 1970), p. 29.

4 Interview with Rarihokwats, conducted by Natasha A. Friar, July 30, 1975.

6 Akwesasne Notes, Vol. IX, No. 3 (Summer 1977), 3. (c/o Mohawk Nation, via Rooseveltown, NY 13683.)

7 Fiftieth Anniversary Editorial, Akwesasne Notes, Vol. VIII, No. 2 (Early Summer 1976), 4.

8 José Barreiro, “The Damage Close to Us,” Akwesasne Notes, Vol. IX, No. 3 (Summer 1977), 8.

9 Jonny Lerner, “A Patch of Poison Cabbage,” Akwesasne Notes, Vol. IX, No. 3 (Summer 1977), 11.

10 Interview with Rarihokwats conducted by Friar. In 1977, Rarihokwats left Akwesasne Notes after a complicated political dispute. He subsequently worked with Four Arrows: A Communications Group of Native People of the Americas, PO Box 496, Tesque, NM 87574.

11 Dr. Jack D. Forbes, “Americanism Is the Answer,” Akwesasne Notes, Vol. VI, No. 1 (Early Spring 1974), 37.

12 Gayle High Pine, “The Non-progressive Great Spirit,” Akwesasne Notes, Vol. V, No. 6 (Early Winter 1973), 38.

13 See Sotsisowah, “The Sovereignty Which Is Sought Can be Real,” Akwesasne Notes, Vol. VII, No. 4 (Early Autumn 1975), pp. 34–35.

14 Susan Roberts, Witches, U.S.A. (New York: Dell, 1971), pp. 5. 7, 17, 18.

15 See The New York Times, September 3, 1975, p. 1; September 11, 1975, p. 40; September 7, 1975, IV, p. 7.

16 In particular, Hans Holzer, The Witchcraft Report (New York: Ace Books, 1973), pp. 182–88.

17 Excerpts from these letters appeared in an open communiqué to all members of the Council of Themis from CAW, May 27, 1972.

18 Penny Novack, “Pagan Way—Where Now?” Earth Religion News, Vol. I, No. 4 (1974), 35–36.

19 “Why the Indians Weren’t Ecologists,” Akwesasne Notes, Vol. III, No. 9 (December 1971); also reprinted in Green Egg, Vol. V, No. 49 (August 11, 1972), 19.

20 Carol Maddox, “The Neo-Pagan Alternative,” Green Egg, Vol. VIII, No. 70 (May 1, 1975), 17. Also in Green Egg, Vol. IV, No. 39.

21 Murray Bookchin, Our Synthetic Environment (rev. ed.) (New York: Harper & Row, 1974), pp. xv, lxxii, 242. Originally published in 1962.

22 Ernest Callenbach, Ecotopia (Berkeley: Banyan Tree Books, 1975).

23 Regina Smith Oboler, “Nature Religion as a Cultural System: Sources of Environmental Rhetoric in a contemporary Pagan Community,” The Pomegranate 6:1 (May 2004), pp. 86–106.

24 Judy Harrow, “If You Love Her, Why Not Serve Her? Nature Spirituality, Environmental Service and Pagan Religion,” in Paganism and Ecology (Lanham, MD: AltaMira Press, 2007).

25 Red Garters, April 1985, p. 4.

26 Congressional Record—Senate, September 26, 1985, p. S12174.

27 Chas Clifton, Witchcraft Today: Witchcraft and Shamanism (St. Paul, MN: Llewellyn, 1994).

29 Circle Network News, Winter 1984.

30 Georgian Newsletter, August 1985, p. 28.

31 William F. Schultz, “What the Women and Religion Resolutions Mean to Me,” a paper issued February 1985.

32 Pagan Spirit Journal #1 (Madison, WI: Circle Publications, 1982).

35 Ibid., p. 32. Circle Network News, Vol. 6, No. 4 (Winter 1984).

36 Pagan Spirit Journal #2 (Madison, WI: Circle Publications, 1983), p. 54.

1 Mircea Eliade, “The Occult and the Modern World,” in Occultism, Witchcraft and Cultural Fashions (Chicago: University of Chicago Press, 1976), p. 64.

2 The Odes of Pindar, trans. Sir John Sandys (Cambridge: Harvard University Press, 1968), Fragment 137, pp. 592–95.

3 George Mylonas, Eleusis and the Elusinean Mysteries (Princeton: Princeton University Press, 1961), p. 281.

4 Karl Kerényi, Eleusis, trans. Ralph Manheim (New York: Bollingen Foundation, 1967), pp. 105–74.

5 Statement for beginning a coven by Lyr ab Govannon, spring 1976.

6 Aidan Kelly, “Palingenesia,” Gnostica, Vol. 4, No. 9 (July 1975), 40. In Nemeton, Vol. 1, No. 1 (Samhain 1972), 19, Aidan wrote that one can define the “essence of the Craft as worship of the Goddess.”

7 Aidan Kelly, “Why a Craft Ritual Works,” Gnostica, Vol. 4, No. 7 (May 1975), 32. Aidan has said that he was really paraphrasing Kerényi, Eleusis, pp. 24–25.

8 Penny Novack and Michael Novack, The New Broom, Vol. 1, No. 4, 25.

1 Principia Discordia, or How I Found Goddess and What I Did To Her When I Found Her, 4th ed., p. 40.

2 Marcello Truzzi, “Definition and Dimensions of the Occult: Toward a Sociological Perspective,” in On The Margin of the Visible: Sociology, the Esoteric, and the Occult, ed. Edward A. Tiryakian (New York: John Wiley & Sons, 1974), p. 252. Originally published in Journal of Popular Culture, Vol. V, No. 3 (Winter 1971), 63 5/7–646/18.

Chapter 1: PAGANISM AND PREJUDICE

Chapter 2: A RELIGION WITHOUT CONVERTS

Chapter 3: THE PAGAN WORLD VIEW

Chapter 4: THE WICCAN REVIVAL

Chapter 5: THE CRAFT TODAY

Chapter 7: MAGIC AND RITUAL

Chapter 8: WOMEN, FEMINISM, AND THE CRAFT

Chapter 9: RELIGIONS FROM THE PAST—THE PAGAN RECONSTRUCTIONISTS

Chapter 10: A RELIGION FROM THE FUTURE—THE CHURCH OF ALL WORLDS

Chapter 11: RELIGIONS OF PARADOX AND PLAY

Chapter 12: RADICAL FAERIES AND THE GROWTH OF MEN’S SPIRITUALITY

Chapter 13: LIVING ON THE EARTH

Epilogue

Appendix I: SCHOLARS, WRITERS, JOURNALISTS, AND THE OCCULT