Wicca Elemental Magic: A Guide to the Elements, Witchcraft, and Magic Spells (Wicca for Beginners Series)

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a b William Wyatt Gill (1892). "Wizards". The south Pacific and New Guinea, past and present; with notes on the Hervey group, an illustrative song and various myths. Sydney: Charles Potter, Government Printer. Burns, William (2003). Witch Hunts in Europe and America: An Encyclopedia. Bloomsbury Publishing. pp.141–142. Here's a breakdown on the history of witchcraft and an answer to the age-old question, "Are witches real?"

Boyer, Paul and Stephen Nissenbaum, eds. The Salem Witchcraft Papers: Verbatim Transcripts of the Legal Documents of the Salem Witchcraft Outbreak of 1692, Volumes I and II. New York: Da Capo Press, 1977. [ ISBNmissing] Lavrin, Asunción. Sexuality & Marriage in Colonial Latin America. Reprint ed. Lincoln: University of Nebraska Press, 1992, p. 192. [ ISBNmissing]Barstow, Anne Llewellyn (1994). Witchcraze: A New History of the European Witch Hunts. San Francisco: Pandora. ISBN 978-0062500496.

The concept of witchcraft and the belief in its existence have persisted throughout recorded history. According to the United Nations Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions there is "difficulty of defining ‘witches’ and ‘witchcraft’ across cultures—terms that, quite apart from their connotations in popular culture, may include an array of traditional or faith healing practices and are not easily defined". [16] Akosua, Adu (3 September 2014). "Ebola: Human Rights Group Warns Disease Is Not Caused By Witchcraft". The Ghana-Italy News. Archived from the original on 3 September 2014 . Retrieved 31 October 2017. Young, Eric Van; Cervantes, Fernando; Mills, Kenneth (November 1996). "The Devil in the New World: The Impact of Diabolism in New Spain". The Hispanic American Historical Review. 76 (4): 789. doi: 10.2307/2517981. JSTOR 2517981.

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Savage-Smith, Emilie (2004). Magic and Divination in Early Islam. Ashgate/Variorum. ISBN 978-0860787150. Archived from the original on 18 July 2021 . Retrieved 25 August 2020. Byrne, Carrie 2011. Hunting the vulnerable: Witchcraft and the law in Malawi; Consultancy Africa Intelligence (16 June): Kittredge, George Lyman (1929). Witchcraft in Old and New England. New York City: Russell & Russell. p.172. ISBN 978-0674182325. Main article: European witchcraft §Antiquity Caius Furius Cressinus Accused of Sorcery, Jean-Pierre Saint-Ours, 1792

Pentikainen, J (1978). "Marina Takalo as an Individual in Oral Repertoire and World View. An Anthropological study of Marina Takalo's Life History". F. F. Communications Turku. 93 (219): 58–76. INIST 12698358. Kent, Elizabeth. "Masculinity and Male Witches in Old and New England." History Workshop 60 (2005): 69–92. A star symbol with five points, four representing the four elements and the top one representing spirit. Contrary to popular belief it doesn’t have anything to do with anything inherently ‘evil’. Pendulum Meaney, Audrey L. (December 1984). "Æfric and Idolatry". Journal of Religious History. 13 (2): 119–135. doi: 10.1111/j.1467-9809.1984.tb00191.x.Bussien, Nathaly et al. 2011. Breaking the spell: Responding to witchcraft accusations against children, in New Issues in refugee Research (197). Geneva, Switzerland: UNHCR Geschiere, Peter (1997). The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Translated by Peter Geschiere and Janet Roitman. University of Virginia Press. p.13. ISBN 0813917034. The ‘shadow’ refers to the dark side of our personalities which we repress and Kelly, A.A., Crafting the Art of Magic, Book I: a History of Modern Witchcraft, 1939–1964, Minnesota: Llewellyn Publications, 1991. [ ISBNmissing]

Beatrice Grimshaw (1908). "A Mystic Power". In the Strange South Seas. London: Hutchinson & Co. pp.71–72. Berger, Helen A.; Ezzy, Douglas (September 2009). "Mass Media and Religious Identity: A Case Study of Young Witches". Journal for the Scientific Study of Religion. 48 (3): 501–514. doi: 10.1111/j.1468-5906.2009.01462.x. JSTOR 40405642. Malevolent magic] is, however, only one current usage of the word. In fact, Anglo-American senses of it now take at least four different forms, although the one discussed above seems still to be the most widespread and frequent. The others define the witch figure as any person who uses magic ... or as the practitioner of nature-based Pagan religion; or as a symbol of independent female authority and resistance to male domination. All have validity in the present. [1] :10 I don't think there are any barriers to being a witch," said Mankey. "If you say you are a witch, I think that you are a witch."Pope, J.C. (1968). Homilies of Aelfric: a supplementary collection (Early English Text Society 260). Vol.II. Oxford, England: Oxford University Press. p.796.