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The Classical Texts draw on literature from many different cultures (British Isles, Nordic/Icelandic culture, and ancient Egypt as well as the more well-known Israel, Greece, and Rome). There was no one systematic religious framework called `paganism', as these texts indicate, but rather Paganism is a term used to cover a wide range of religious and spiritual ideas. These texts include a diversity of literary forms - autobiography, poems, narrative stories, histories, and even an epistle/letter.
The proto-revival texts include texts that reawaken to a celebration of the natural world and the spirituality inherent in it during the eighteenth and nineteenth centuries. Again, the motivations are diverse (Romantic views of nature, a disillusionment with progress and urbanism, etc.) as well as the types of literature - included here pieces from Rudyard Kipling, Robert Graves, Aleister Crowley and Kenneth Grahame, among others. There is also the entry written by Margaret Murray for the 1929 edition of the Encyclopedia Britannica on witchcraft, a rather sympathetic account of the history of witchcraft, making it something very different than it is popularly envisioned.
The third part explores twentieth century scholarship as well as works written by and for Pagans. Some of the tensions that exist in the diversity that is Paganism have to do with the emphasis on nature versus the emphasis on the self and personal reflection/discovery. Another tension has to do with hierarchy - are there those with power and position or not? Among the many titles given to Pagans today are Witches, Druids, Shamans, Eco-activists, Goddess worshippers, and several others. Magic sometimes plays a role, but not always. Paganism is far from the kind of devil worship sometimes portrayed by church hiearchs.
In the introduction, Clifton and Harvey clearly state that it is not the intention of this collection to steer the reader in any particular direction regarding this texts; to that end, the introduction is but a few pages long, and the list of further readings is quite generous at the end of the book. Clifton does contribute a few articles in Part Three, on nature religion and Western shamanism.
A fascinating study.
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