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My PhD work at King's College, London, took modern witchcraft as a test case for analysing Max Weber's sociological theory of disenchantment and developing a counter theory of re-enchantment. My findings on the nature of magic, mystical experience, ritual activity, conceptualization of deity and the demographics of those involved refuted many of the existing stereotypes and provided new insights into scientifically uncharted areas. It was these important findings that I wanted to take from the narrow academic world to a wider audience, to share what I had found.
But this was only part of the story. The history and sociology of witchcraft has tended to concentrate on the late Medieval and Early Modern period, the so-called Witch-Craze - the age of burnings, hangings, trials and torture. It is an important period, but this over-emphasis has produced a distorted picture of the phenomenon of witchcraft.
With Witchcraft Out of the Shadows I have re-analysed and re-interpreted the history of witchcraft, recovering long ignored material from Ancient Greece and Northern Europe, and have placed my PhD research findings in a broader historical context.
So it was with a sense of discovery, of finding a new place in that 'other country' of history, that I started writing the book and with the enthusiasm of an explorer back from exotic lands that I want now to tell what I have found.
Witchcraft and Heresy
On pages 66-70 Ruickbie explores the development of ‘heretical witchcraft’. He begins by quoting from the Malleus Maleficarum, the Inquisition’s handbook of witch persecution: ‘Those who try to induce others to perform such evil wonders are called witches […] such persons are plainly heretics.’ His argument is that heresy and witchcraft became linked in the Inquisitor’s mind and therefore played a fundamental role in the development of the persecution of witchcraft. He does not, as one reviewer suggests, say that the two are the same, in particular, he does not say that Catharism and witchcraft are the same, but that they were described in similar ways by the authorities that persecuted them. This is a big difference and shows Ruickbie’s keen insight into the development of the persecution of witchcraft. There is no sheer conjecture here as Ruickbie carefully documents the material linking the two views and cites other authorities on the history of witchcraft to support his well-presented argument.
Witchcraft and Freemasonry
Gerald Gardner’s connection with Freemasonry is, as Ruickbie demonstrates, beyond question.
Witchcraft Out of the Shadows is on the reading list at Hogwarts School of Witchcraft and Wizardry and it should be on your bookshelf too.
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