The Element Encyclopedia of Witchcraft: The Complete A–Z for the Entire Magical World. Judika Illes

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СКАЧАТЬ mainly from the fact that the type of witch Gardner describes tends to be female and is generally believed to be at best functionally illiterate. However, this is assumption and incredibly difficult to prove, one way or another.

      Witch-trial records do show that when witches were burned, books were burned with them. However because the books were burned there is little if any evidence of what was burned. It’s an old political trick: first burn the evidence, then say the evidence didn’t exist. And maybe it didn’t. Maybe the scholars are right. But maybe they’re wrong—at least some of the time. Secrets have a way of emerging from the shadows: one historical reference survives. According to seventeenth-century Venetian Inquisition records, charges of witchcraft were levied against a woman named Laura Malipero. When the agents of the Inquisition searched her home they discovered a copy of the banned grimoire The Key of Solomon, together with a private, hand-written book of spells and rituals into which Laura had copied portions of that classical grimoire. Laura Malipero was obviously not illiterate. Her handwritten book fulfills Gerald Gardner’s concept of the individual witch’s Book of Shadows and straddles the fine line between them and medieval grimoires.

      And whether Gerald Gardner or someone else made up the notion of Books of Shadows may be irrelevant; it is a beautiful tradition. The completed books (and some are never complete, perpetual works in progress) are beautifully embellished works of art, power, magic, and spirituality. Some are written in magical scripts; some are illustrated. No two are exactly alike.

      Wiccan Books of Shadows are traditionally kept secret. Many covens administer an oath of secrecy to initiates. You have to enter and commit yourself to that twilight world of shadows to gain access.

      In 1971, the American Wiccan Lady Sheba (Jessie Wicker Bell, died March 25, 2002) was the first to publish an entire Book of Shadows, under the title Lady Sheba’s Book of Shadows. Lady Sheba was a pioneer of Wicca as a public religion. She was among the first to officially register her religion as Wicca at a time when many people were ignorant of Wicca and associated it with Satanism. (The United States armed forces now acknowledges Wicca as a religious option, something not afforded to various Native American or African-derived spiritual traditions.)

      Lady Sheba’s Book of Shadows was published to tremendous interest but also tremendous animosity. By publishing her personal Book of Shadows Lady Sheba ignited a firestorm, not from outsiders but from within the Wicca community. Many felt betrayed and believed that she had violated her oath of secrecy. She was accused of making precious spiritual secrets public. (This was a time when comparatively few metaphysical works of any sort were published.)

      In addition, many misunderstood the concept of a Book of Shadows being a compilation of earlier material and traditions. Because her Book of Shadows was published under her name, many accused her of claiming to be the author of the material in her book, some of which was traditional. However, other material in her book had been composed by Doreen Valiente, Gerald Gardner’s High Priestess and co-author of Gardner’s Book of Shadows. Because it was never entirely clear exactly how much of Gardner’s material was old and traditional, and hence in the public domain, and how much was created to fulfill the needs of a new spiritual tradition, various issues of copyright infraction, on the ethical level if not also on the legal, were raised.

      Lady Sheba’s response to this controversy and the hostility engendered was that the time of secrecy was over and that she had never claimed that the material was original. She was merely passing on the Gardnerian tradition as she had received it. The book remains in print. It is not a book of magic spells but of Wiccan ritual and theology.

       Dream-books

      Dreams are often understood to contain encoded symbolic meaning. The problem inevitably is cracking the code. Dream-books are guides that allegedly help you do just that. It is an ancient genre that retains its popularity today. The concept is found around the world.

      

      

The Artemidoros, a classical dream-book, was written in Greek in the second century CE and named for its author.

      

Artemidoros’ work was translated into Arabic in the ninth century and stimulated a rash of medieval Arabic dream-books, which in general are accessible only to those fluent in classical Arabic and its nuances.

      

The Arabic dream-books’ influence may be seen, however, in The Oneirocriticon of Achmet, a Byzantine work on dream interpretation, which was written in Greek in the tenth century and has greatly influenced subsequent dream-books, not only in Byzantine Greek and medieval Latin but also in modern vernacular European languages.

      Dream-books aren’t psychological studies of dreams; instead they’re mainly tables of interpretations. If you dream of something, what does it really mean? They’re books of codes. For instance, if your head turns in a dream, this might indicate a change of location in your future. Eventually dream-books began to fulfill another important purpose: treasure hunting. It was believed (and still frequently is) that your dreams hold the clue to your fortune. Any dream symbol can be assigned a number; if you’ve got the right numbers, you might just win the lottery. The implication is that everyone has the right numbers although only a few can decipher them and put them to good use.

      Although dream-books do not evoke the hostility of spell-books or grimoires, they were greatly discouraged by the Christian authorities during the Middle Ages. (Later on, they’d just be disparaged as foolishness and superstition.) Games of chance derive originally from sacred arts and it is a very small step from believing numbers are imbedded in your dreams to appreciating that benevolent guardian spirits placed them there. In fact, various Italian and Chinese spells invoke spirits to help provide winning numbers.

      In a dream-book all components of a dream, anything envisioned or experienced, is assigned a number. For example, according to Aunt Sally’s Policy Players Dream Book and Wheel of Fortune should you encounter a woman named Clara in your dreams (or even just see or hear the name) you might want to play 13, 36 or 42. Everything may be assigned a number and the better books are quite comprehensive, inventive, and fun.

      In the late nineteenth and early twentieth centuries, inexpensive Hoodoo-oriented publications were marketed with romantic titles like The Mystic Oracle or The Gypsy Dream Book and Fortune-teller. Many were sold in conjunction with dream incense. The incense was burned before bedtime to stimulate clairvoyant dreams and then the book would help you figure them out. Aunt Sally’s Policy Players Dream Book, published in the 1890s and still in print, features a cover illustration of a thin gap-toothed black woman with gypsy-style earrings pointing to some lucky numbers with a knowing look. The implication is that she is a conjure woman; she wears a head wrap tied to display horns of power. Aunt Sally’s and many other modern dream-books oriented toward the hoodoo trade are believed to incorporate material from much older sources.

       Grimoires

      In 1277, the Archbishop of Paris issued a condemnation of “books, rolls or booklets containing necromancy or experiments of sorcery, invocation of demons or conjuration of demons, or conjurations hazardous for souls.” In other words, grimoires.

      The term “grimoire” is the name given to the genre of books of magic spells and rituals. Grimoire is a French word and is most usually pronounced “grim-wahr.”

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