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Telesmata: New Images of the Sabbatic Mysterium – Daniel Schulke

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Categories: art, sabbatic craft, witchcraft, Tags:

Telesmata catalogue coverHeld in November of 2018, in Mortlake and Company’s Seattle gallery space, Telesmata was an exhibition of work by Daniel Schulke, with its subject matter encapsulated in the subtitle promising new images of the Sabbatic Mysterium. The catalogue of the exhibition is presented in a 180 by 250mm, perfect bound format, with a substantial page count of 48. It should be noted that not all of the images shown in Telesmata are featured in this catalogue, but they are available in an online gallery on the Mortlake and Company website.

My first encounter with Schulke’s artwork was in the icon-like images of his Viridarium Umbris: The Pleasure Garden of Shadow, all high contrast black and white tones, with forms both human and arboreal featuring prominently. The most obvious continuation of this work is Daimonic Intelligence of the Mandrake, an oil on canvas work, used on the posters for the exhibition, which reprises an image found, rendered in lines of ink, in the opening pages of Viridarium Umbris. On a whole, though, that pen and ink style is absent from the work of Telesmata but there are familiarly-formed figures, and naturally, the themes remain the same.

Daniel Schulke - Daimonic Intelligence of the Mandrake

It is oils that dominate here, with only two submissions in watercolour on paper (representing female and male sacrifices to the Sabbatic Egregore Ozzhazæl respectively). The themes of most of the paintings will resonate with anyone familiar with the Sabbatic strand of witchcraft, predominantly illustrating ritual formulae: figures swirl around the field that is The Blood Acre in one, the phallic arcanum of the Stone God is illustrated in another, while Eokharnast, the first horse, appears with a corporeal, humanoid projection in a painting from 2018.

Telesmata spread

Schulke works largely with flat plains, his figures often appearing against muted or entirely black backgrounds, but when they do appear in landscapes, they recall the work of Christos Beest with their sense of hermetic numinosity, heavy with import due to their isolation within the land. His female figures in particular recall those from Viridarium Umbris, all almond eyes and perpetual nubile nudity, but now enfleshed in painterly skin.

Daniel Schulke - Female Sacrifice unto Ozzhazael

Perhaps the most striking and evocative of the images presented here are ones in which Schulke has used plant-derived materials as the sole medium (with iron as a fixative). He explains that the works are entirely experimental, coming from meditations on the source plant, thereby creating an image of the plant’s spirit. Included in the catalogue are representations of the daimons for eucalyptus, walnut, oak and unspecified tannins, with each bearing arboreal faces within twisting, phantasmagorical forms that are decorated with voluted bark-like markings.

Daniel Schulke: Ink Daimon: Tannins

As its 48 pages suggest, this catalogue takes the opportunity to do more than simply document the work, and said work is preceded by a significant introduction from Schulke, and proceeded by another brief text on materials. In his introduction, Schulke talks of the way in which painting is a fundamentally magical act, creating images that are by their very nature occult, due to the way in which layers are built one upon the other, both revealing and concealing. For him, then, a magical image is a ritual object in an immediate sense, but also one that reflects an accumulation of knowledge and experience.

Telesmata's concluding third section, Substance

In the concluding third section, Substance,  Schulke underscores the magical process behind painting with a meditation on the way in which it alchemically blends together various ingredients, not just in the pigments, but in the material on which they are applied, creating a matrix of tree oils, resins, wood and linen fibre. He concludes this point with a brief herbal (and whatever the mineral equivalent would be), consisting of nineteen types of plants, stones and metals that can be used for painting.

Published by Three Hands Press in conjunction with Viatorium Press

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Via Tortuosa – Daniel A. Schulke & Robert Fitzgerald

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Categories: sabbatic craft, witchcraft, Tags:

Via Tortuosa coverReleased by Xoanon in 2018 with little fanfare (for example, other than an announcement of imminent release, there’s no presence on the publisher’s website), Via Tortuosa is an outline of Crooked Sorcery as defined by the Cultus Sabbati. While the practical side of this system can be found in at least two ritual-heavy tomes also published by Xoanon, Andrew Chumbley’s Azoëtia and his Dragon-Book of Essex, in many ways, Via Tortuosa feels like the background information and explanation that those two titles lack. While not necessarily an entry-level book by any means, having too specific and aberrant a nomenclature for one, it does give the impression of being an overview, an explication of themes that are otherwise usually taken as read.

With Schulke and Fitzgerald sharing authorship credits, it’s not clear who does what, but, being more familiar with the work of former rather than the latter, it’s fair to say that some sections have more of a Schulkian feel than others, particularly the introduction. Here, Schulke (one assumes) is in full flight, staking a claim for ownership of the Crooked Path phrase and flinging out familiar words from the Cultus Sabbati lexicon: your ‘recensions,’ ‘reifications’ and ‘modalities,’ plus some new ones. Congratulations in particular on ‘enspissation’ for which a Google search returns only two results: a bootleg PDF of Schulke’s own Veneficium, and a paper from 1988 discussing the primary culture of bovine mammary acini on a collagen matrix; though this review is probably providing a hit by the time you, dear reader, peruse it, go SEO!  Also, there’s ‘detritivores,’ which may or may not get slipped into future casual conversations; that’s going to take some applause-worthy work.

Via Tortuosa spread with second section, Adversus

Via Tortuosa is divided into three sections, with the middle of these being a single poem titled Adversus. The first section, Exegesis, consists of eight chapters outlining core principles, themes and concepts of the Crooked Path. These hit the beats one would expect to be hit, beginning with an explication of the path itself, here called the Backward Way in the chapter title, which as its twin names suggest, is defined by doctrines of inversion and transgression, with the idea of aberration being a key one from which all else follows. The sabbat itself is offered as exemplary of this, and with its evagination of Christian liturgy and ritual, is said to create a warping of usual psychic and sensorial states. It is not just the crooked manner of the path that is considered here, though, and subsequent chapters turn to more specifics, first with the idea of the Opposer, whose current intersects with the deepest strata of the Via Tortuosa, challenging those who would travel along it. The Crooked Path is also a multiplicious one, bifurcating at the liminal point that is the crossroads, becoming the Divided Way and the Path of Chance, and still further into paths of immediation, intention, creation, remedy and return, before resolving into the Crooked Circle.

Jim Dunk: title image for Exilic Wisdom chapter

Beyond the path itself, Via Tortuosa turns its attention to core elements from the Sabbatic Tradition’s cosmology: Cain (whose journey provides much of the ritual narrative here), the serpent in the garden of Eden, and the Black Man of the Sabbat. These are followed by a survey of several key ritual approaches, acting not as a full explication with any rituals to adhere to by rote, but a discussion of various ideas, including the use of familiars, congress with spirits, and ordeals of solitude that mirror Cain’s own ostracism.

Via Tortuosa spread

With the exception of a glossary and bibliography that follow, Via Tortuosa concludes with its third part, devoting a significant part of the book, 50 pages in all, to a collection of parables. These Parables of the Exiled are brief little stories in the vein of their gospel equivalent, presenting pithy tales, pregnant with crooked meaning and import. The most enjoyable of these apologues are stories involving the original exile, Cain (which add to sabbatic mythos surrounding him), while others are set in different historical locals and in that theoretical world of yester-century that seems equally home to Beedle the Bard’s Tale of the Three Brothers and the story of Puss in Boots. There are 24 of these in total, each largely playing into that core idea of inversion and transgression with their lessons being somewhat contrary to what Jesus delivered with the form.

Via Tortuosa is low on in-text illustrations, and other than one crossed stang-like full page image and a similar figure on the title page, the only graphic elements are nine images that sit above each chapter title. Created by James Dunk (presumably not the same Jim Dunk that used to tell people not to drink Molson lager), these have something of a welcome, atypical style, heavy on inky contrast and hard edges. Resembling the stelae or cartouche depictions of enthroned Egyptian gods, these figures have an atavistic quality, their totemic qualities emphasised in themes of decapitation and amputation, with otherness conveyed through a lack of limbs connecting hands to torso.

Jim Dunk: title image for The Opposer chapter

Via Tortuosa has been released with a total run of 559 copies, with 496 of these comprising the standard edition. Presented in crown octavo format, the standard edition is bound in a lovely metallic-flecked, deep red carmine cloth, with a serpentine design foiled in gold on the cover and rear, and the title and author names similarly blocked on the spine. This is wrapped in a letterpress-printed dust jacket that replicates the front and back serpent motif, slightly debossed on its heavy red card due to the printing method. The remaining 63 copies comprise a deluxe edition of 44 in quarter goatskin and slipcase, and a special edition of nineteen in full goatskin and slipcase.

Published by Xoanon

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Sabat #3 and #4 – Edited by Elisabeth Krohn

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Categories: art, witchcraft

Sabat #3 coverSabat is a magazine irregularly published by creative director and editor Elisabeth Krohn. We’ve chosen to review two issues because the latest is a slightly atypical, harder to parse, volume that could be summarised in one or two paragraphs, whereas the previous issue from 2017 is a weightier work worthy of its own singular review.

The third volume of Sabat is referred to as the crone issue, and brings a natural end to the sequence of maiden and mother showcased in the previous two issues. This theme of the crone has a variety of interpretations, due to the substantial list of contributors across its 160 pages, with thirteen writers, twenty-two photographers and twelve artists. In matters of writing, standouts include contributions from Myroslava Hartmond, Pam Grossman, Sonya Vatomsky, and Gabriela Herstik.

Hartmond gives a brief account of the 1960s radical feminist group W.I.T.C.H. (an abbreviation of Women’s International Terrorist Conspiracy from Hell, a name you can believe in) and their intersection between actual witches in a symbolic and to a lesser extent, theoretical sense; with the group’s manifesto describing witches as the “original guerrillas and resistance fighters against oppression.” Meanwhile, Grossman provides the most immediate discussion here of the crone in a broad mythological sense, identifying various figures who have appeared as crones from classical myth to Margaret Hamilton as the cinematic Wicked Witch of the West. In a delightful feint, she begins discussing Hekate (a figure not classically depicted as a crone, a popular modern pagan misconception), only to acknowledge this and suggest that this perceptual evolution of maiden to crone is as valid as anything set in the slip of myth.

Sabat #3 spread with feature on April Graham

As a focus on one particular crone, Vatomsky decodes the Slavic figure of Baba Yaga, depicting her as a figure of great power and agency, and arguing that characteristics such as these and others have been lost in her translation into the West. For that touch of pop culture, Herstik considers the women of the Addams family (Wednesday, Morticia and the supremely crone-ish Grandmama) as expressions of the divine feminine; ably illustrated by Vanessa Reyes in two full page ink drawings.

Interviews feature heavily in Sabat #3, with almost all of them beginning with the mantra-like inquiry ‘what does the word Witch mean to you?’ These straddle that divide/intersection of praxis and performance, with some focusing on practitioners (such as queer feminist witch and anti-ageist activist Dulcamara, or Blue Mountains witch April Graham), and others on artists working in jewellery, music and performance art. Sara Gewalt is a jeweller, sculptor and photographer studying, at time of writing, at Konstfack University, who has worked with bands such as Degial and Watain, but is here interviewed with a focus on her Totem necklaces of bone-shaped ceramic. Camille Ducellier is a French multimedia artist with a strong queer and feminist focus, principally working with film and sound. At the time of interview, she was beginning to adapt her sound piece La lune noire (based on the astrological idea of Lilith as a black moon and originally broadcast by France Culture, in 2016) into a full sound installation. Miki Aurora is a Vancouver based performance artist who describes herself as an “artist, filmmaker + occultist designing workings that fuse cyberfeminist theory with chaos practice,” and who uses the modalities of ritual for performance art pieces.Sabat #3 spread with interview with performance artist Miki Aurora

While Norway-born, London-based editor and founder Krohn provides creative direction and clearly has a singular vision, the art direction and its execution falls to designer Cleber Rafael de Campos; half a world away in Brazil for the first two issues, but back in London for the third. It is easy to see why the third issue of Sabat was awarded a silver placing at the 2018 European Design Awards, with its 164 pages that look very, how you say, designery. It’s also very witchy, but not always in the most conventional sense. No rustic gentleness here, no wispy filigree, but also, it must be said, no grim sabbatic tropes, no goats and stangs and other signifiers of Traditional Witchcraft with the capital T and the capital W.

What does dominate, though, is female imagery, with the female form appearing in a variety of situations, some more witchy than others, but always well executed. While there are some male photographers amongst the contributors here, there feels a distinct lack of the male gaze across the imagery. It is the photography that creates some of the most impact here, whether it’s the portraits of featured artists and practitioners, or the little fashion spreads and photographic essays that often seem unannounced and unexplained, and as such, are just effortlessly cool. It’s these that help Sabat feel different, giving it its import and focus, and makes it live up to the association with the #WitchesofInstagram hashtag.

Sabat #3 spread with #letitgo feature

Campos has an equally bold and contemporary design style, employing some core layout elements throughout Sabat but also changing things up with format-disrupting injections where necessary. Printed for the most part on a dull matte stock that gives everything just the right touch of gravitas and muted cool, this is broken up with glossy silver title pages featuring die-cut crescents and discs that provide windows backwards and forwards to other pages as the moon moves through its phases, punching holes through the text of the titles. This lunar sojourn reaches its culmination with a full moon, where graphic designer Dario Gracceva takes the typographic reins around the theme of #letitgo for several pages. In another case, the same silver pages are left without a lunar die cut, but images from the surrounding photo essay are lightly printed on them, appearing ghostly and making the page itself seem almost translucent. Elsewhere, subtle embossing (or debossing, depending on what side of the leaf you’re looking from) of text over images can be almost missed, but once discovered, enhance the tactile experience of Sabat.

Sabat #3 spread with photoshoot of Vivien James by Lolo Bates

With the trilogy of maiden, mother and crone completing with the third issue, the fourth volume of Sabat takes as its theme the elements and uses this as an opportunity to try a significantly different approach to its predecessors. Rather than the dense, perfect bound format of the previous issues, Sabat #4 consists of five large format posters and an unbound booklet of six A3 sheets folded to A4. The posters vary in size from A2 to a folded A1, with the styles feeling more like a work from a design annual, rather than anything overtly witchy. These are presented folded and held together by a string, with the individual A3 leaves of the booklet interspersed throughout.

Sabat #4 spread with large scale poster and unbound booklet leaf

The written content for Sabat #4 takes the form of five one page meditations on each of the elements, delivered by Myroslava Hartmond, Pam Grossman, Sonya Vatomsky, Kristian J. Solle and Sabina Stent; some of whose names will be familiar from previous issues. Given the format, the list of artists for this issue is equally short, and features Nikolai Diekmann, Anne Sophie Ryo, Anniinna Anna Amanda, Elisa Seitzinger, Maria Torres and Ossian Melin.

Sabat #4 spread with large scale poster and unbound booklet leaf

Maybe it shows a lack of imagination on my part, but I’m not sure what to do with it all. Do I disassemble it and try to find wall space to Blu Tack them to amongst a myriad of bookcases? Or, having at least read the written content, do I leave it as a somewhat unsatisfyingly unexplored, hard-to-store art portfolio, with, no matter where it ends up, the corners getting increasingly bent and worn; as is already beginning to happen. At the risk of sounding uncharacteristically plebeian, I just don’t get it, and when both issues cost the same price, I find myself happier holding something with the certainty of 160 beautifully designed, perfect bound pages.

Sabat #4 spread with large scale poster and unbound booklet leaf

Published by Sabat Magazine

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Of the Witches’ Pact with the Devil – Francesco Maria Guazzo

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Categories: sabbatic craft, witchcraft, Tags:

Of the Witches’ Pact with the Devil coverIn October of 2017, Three Hands Press in association with Mortlake and Company, presented Witch-Ikon, an exhibition featuring what was described as “contemporary imagery of witchcraft emergent from the occult, esoteric and fine art milieus,” with work by Marzena Ablewska-Lech, Tom Allen, Claudia Avila, Francisco D, Dolorosa de la Cruz, Rik Garrett, David Herrerias, Timo Ketola, Rory MacLean, Roberto Migliussi, Johnny Decker Miller, Liv Rainey-Smith, K Lenore Siner and Benjamin A. Vierling. In addition to a 48-page, full colour exhibition catalogue (not to mention a similarly-named publications of essays and art that is still forthcoming), Three Hands Press released this little volume and made it available at the gallery.

Of the Witches’ Pact with the Devil is an excerpt from the Montague Summers-directed translation of Francesco Maria Guazzo’s 17th century witch hunter’s manual Compendium Maleficarum; said here to be the seventh chapter of Book 1, but in all other versions consulted it was listed as Chapter VI. Whether it’s the sixth chapter or the seventh, as it titles suggests, this excerpt deals with one of those key moments of the sabbatic narrative, making it ripe with imagery, and one for which that imagery was given very real form with the accompanying legendary woodcuts that have graced the covers of a thousand black metal demo tapes.

Of the Witches’ Pact with the Devil chapter

Guazzo describes the pact between the witch and the devil as either expressed or tacit, with the former performed in the presence of the devil, and the latter as a written petition that may be submitted by a proxy if the supplicant is afraid to speak directly to their new master. Common to both forms are certain matters that Guazzo arranges under eleven headings, beginning with an initial denial of the Christian faith to facilitate the removal of the chrism and the rubbing off the mark of baptism, and ending with an oath to never accept the Eucharist, to destroy all other church relics and to proselytise for the devil.

Designed by Daniel A. Schulke with execution of type by Joseph Uccello, Of the Witches’ Pact with the Devil is printed in two-colour letterpress by Dependable Letterpress, giving the book some lovely tactile and olfactory qualities, with its subtle debossing of the body copy (still more pronounced in the titles, subtitles and images) and the whiff of inks. Uccello renders the body in a serif face that’s hard to pin down but has the right mix of readability and a hint of the archaic, while the page headers are in a lovely blackletter-style variant of the Espinosa Nova face. This rotunda style is also seen on the cover and is used for the in-body numbering of the stages of the witches’ pact, which are further offset from their companions by being printed in red. Proving, its versatility, the one drop cap in the copy uses an illuminated style of Espinosa Nova, while the crosses that dot the book as decorative ends are drawn from its glyph set. Five of the original woodcuts from Compendium Maleficarum are used as illustrations, including the infamous image of the osculum infame.

Of the Witches’ Pact with the Devil spread

Of the Witches’ Pact with the Devil is presented without comment (save for the original footnotes of the Summers translation), so it feels more like a curio or replica than a contemporary reification of praxis. This is something confirmed by the unique production, and its attention to detail. Unfortunately, the content has not been privy to the same eye, and it is an imperfect transcription, featuring a smattering of errata, with transposed letters, and missing or wrong words. It’s not rampant, but there’s enough of it for it to become noticeable and set you off looking for more.

French flap from Of the Witches’ Pact with the Devil

Of the Witches’ Pact with the Devil was made available in a softcover edition of 400 hand-numbered and hand-sewn copies, and a hardcover edition of 40 now sold out copies. Handbound by Klaus-Ullrich Rötzscher of Pettingell Bookbindery, the softcover is bound with a letterpress cover printed on brown card with French flaps, while the hardcover is in a full gilt leather cover with handmade endpapers. The French flaps of the softcover version featuring an image of the devil enthroned, extracted from one of the unused woodcuts, mirrored to face inwards on their respective flap, with a different Latin phrase beneath it; all with the same letterpress debossing of the cover and back elements.

Published by Three Hands Press

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The Moribund Portal – Richard Gavin

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Categories: folk, germanic, tantra, witchcraft, Tags:

The Moribund Portal coverBearing the impressively arcane subtitle “Spectral Resonance and the Numen of the Gallows,” Richard Gavin’s The Moribund Portal is a meditation on the symbolism of the gallows, and its place in folklore, spiritism and occult philosophy. From the opening paragraph, The Moribund Portal reads like what you would expect from a Three Hands Press title, and certainly moreso than another recent release. This involves, if we dare coin the phrase, a Schulkian type of sentence structure, gloriously beginning the proceedings with “Sites of archaic tragedy, iniquity, or turmoil can server the living as stations of unique spirit function.” Yes, indeed.

Running to just 90 or so pages and undivided by chapters, save for a clearly defined epilogue, or even subheadings, The Moribund Portal feels more like an extended essay than a true book. It is, indeed, what the title says, a portal that is formed by the image of the gallows, but which uses this morbid focus as a means of moribund egress to explore a variety of related themes. Untethered by the structure and clear signposts provided by subheadings, there’s a feeling of the thematic focus swinging, like a gibbet hanging from a gallows tree, as topics move from one to the other. Thus, the occupant of the gallows proves an apt leaping off point, if you’ll pardon the allusion, leading to discussions of the hand of glory, mandrake, dreams, while touching variously on Cain, Germanic mysticism, tantra, and perhaps most intriguingly, given its uniqueness, Canadian folklore. Gavin uses two examples from the latter as rather significant talking points: a tale of an enigmatic hanging from York (now Toronto) and the Québécois folk legend of la Corriveau.

Despite its length, The Moribund Portal is not necessarily a brisk read, due to Gavin’s style of writing. He writes with a considered, grandiloquent and formal delivery, but does so expertly, without falling into the traps that lesser authors do when ambition outstrips ability. Instead, Gavin’s presents a masterclass in how to write 21st century occult style, combining academic phrasing, sophisticated occult terminology (your ‘numens’ and ‘sodalities’ but alas, no ‘praxis’) and just the right sprinklings of archaism. Never overdoing any of these elements, and thereby disappearing into black holes of meaningless, it’s all tied together with perfect punctuation. Writing in such a deliberate way is often, I find, its own form of proofing, as the careful concatenation of words requires constant revision. For this reason, or not, there’s little to complain about here with spelling and punctuation, especially compared to other recently reviewed titles; with only one noticeable spelling mistake really jumping out. The result is a read that feels sophisticated and knowledgeable, rather than someone trying their damnedest to sound erudite or attempting to use a lexicon not naturally their own (you know, most occult authors).

The Moribund Portal spread

The Moribund Portal features a stunning image by Benjamin A. Vierling as the cover, while the typesetting is by Joseph Uccello, both Three Hands Press stalwarts. Like the portal of the title which is reflected in the framing design on the cover, The Moribund Portal is an atypical 9.5 x 6 x 1.5 inches, with its narrow dimensions making it fit easily in one hand when closed. This smaller width does make the binding a little tight, especially given its sub-100 page length, so it’s one of those volume where a little more effort than usual is needed to turn the pages and hold them open, leading to fatigue and the occasional shaking of hands to dissipate the ache.

Three Hands Press have released The Moribund Portal in three editions: as a softcover trade paperback limited to 1,700 copies; a limited hardcover bound in gilt tyrian purple, of 500 hand-numbered copies; and as a deluxe hardcover edition of 22 hand-numbered copies in full purple Nigerian goat with marbled endpapers and slipcase

Published by Three Hands Press.

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The Wicked Shall Decay – A. D. Mercer

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Categories: folk, witchcraft

The Wicked Shall Decay coverThis is the second book by A. D. Mercer to be reviewed here at Scriptus Recensera, and he marks himself as a bit of the old polymath with this title, bearing little relation to the Enochian milieu of the past review, or the as yet unread survey of Armanen runes. Bearing the subtitle “Charms, Spells & Witchcraft of Old Britain,” it also has the faux archaic and comma-addled sub-subtitle “A gathering of historical enchantments against Foul Spirits & Maledictions. Compil’d, & with an introduction by A. D. Mercer.”

In said introduction, Mercer mentions the black books of Scandinavia that contain folk magic cures and charms, and laments the lack of extant British equivalents; despite there being tantalising titles for such lost tomes like The Devil’s Plantation and The Red Book of Appin. The Wicked Shall Decay seeks to rectify this by bringing together the kind of spells, charms and incantations that might have been in such a book, drawing on a variety of publications on British folklore from the nineteenth and twentieth century.

The spells and charms are grouped together into broad categories such as the healing of wounds, protection and defence, and dealing variously with witches, the devil and ghosts. In addition to simple spoken charms and formulas of sympathetic magic, there are some examples of sigil and magic square work that draws from the grimoire tradition. Each entry is preceded by a title (with inconsistent capitalisation and punctuation) and each ends, by way of reference, with a bracketed three letter code indicating the source text, and a number pointing to, one hopes, the particular page on which it appears. There are some 36 publications in the bibliography, making for a wide pool of resources to draw from; though some feature more heavily than others. Mercer points out that he avoided Reginald Scot’s The Discoverie of Witchcraft or direct trial records, finding the former too obvious, while in the latter, he argues, any spells or charms may have just been made up by prosecutors for the charge sheet.

When it comes to longer sections in his own words, the problems with Mercer’s writing, noted in the review of his Liber Coronzom, recur, and are cruelly abetted with insufficient proofing by Three Hands Press. He writes in a cumbersome, extended manner, producing sentences that run on, losing their tense in the breathless length. The writing is flabby and tautological, redundancies abound, and words are reused within sentences when a synonym would be tidier. Proofing is so careless that George Ewart Evans, for example, can be called Evans and Even in the same paragraph; with an improper use of a possessive apostrophe too for good measure.

Given this, the reader may be filled with a little dread when Mercer says in his introduction that while he has, for the most part, retained the spelling and grammar of entries for the sake of authenticity, in some he has modernised them to aid understanding. Perversely, this attempt at aiding understanding sometimes seems to replace the original writers’ proper placement of commas with Mercer’s misunderstanding of punctuation, in which he infuriatingly uses them to mark the beginning of interrupting words and expressions, but not the end. Due to the prevalence of persistently poor punctuation, the reader finds themselves on guard for other errors in the transcription, and these crop up more often than they should, with words missing from sentences, whole phrases introduced that weren’t in the original, and formatting errors like accidental paragraph returns or individual lines that are combined into one without adjusting the sentence case. Without a thorough review of all entries it would be disingenuous to say that this sort of thing is true of all the content, but the cross-referencing of just a few examples throws up problems. One finds oneself descending down rabbit holes of fact checking, when one little thing looks wrong, only to find that yes, this has been transcribed wrong, yes, that little bit of Latin didn’t ring true because they’ve lazily mistaken an ‘e’ for a ‘c,’ and yes, that author’s name was Oliver Madox Hueffer, not Olivier Maddox Hueffer.

The same is true of general accuracy in citation. In at least one case, the three letter reference code points to a publication that is not given that or any code in the bibliography (possibly because Mercer subsequently assigned separate codes to the book’s two volumes and didn’t update the body), while in another, the spell bears a code for a book that, despite having those three letters, doesn’t appear in the bibliography at all. Then there’s at least one instance in which the example doesn’t appear in the referenced publication, neither on the cited page or, it would seem, on any of its pages (and just for fun, ‘may’ is misspelt ‘many’ in this entry too), while in others, the reference is there, but on a different page; 87 instead of 67, for example. Finding some references in their sources can create even more consternation, such as several that are referenced from Oliver Madox Hueffer’s The Book of Witches. Here, Madox Hueffer is actually quoting Johann Weyer and in neither Madox Hueffer’s book, or in Weyer’s original is there any indication that what is being recorded is a charm from Britain; nor does Reginald Scot referencing Weyer in his The Discoverie of Witchcraft make them any more British.

The Wicked Shall Decay spread with poorly vectored witches

The 168 pages of The Wicked Shall Decay are printed in a two colour offset on heavy stock, with titles, subtitles, dropcaps and dividers in a lovely muted red and the body in black. It is illustrated throughout with what the promotional blurb generously describes as 31 woodcut illustrations. Some of the images may have begun life as woodcuts but most if not all have been automatically vectorised in a programme like Adobe Illustrator and the source material in many cases obviously wasn’t high enough quality to warrant it. Some are particularly bad and have no place being in print, such as a the above derivation of Two Witches Cooking up a Storm (the titlepage from Ulrich Molitor’s 1489 De Lamiis et Pythonicis Mulieribus) which is here rendered almost into abstract oblivion, the faces and bodies of the witches disintegrating into clumsy, laughable facets. And then there’s something which one assumes is a tree on page 92, or the brittle, piecemeal Rod of Asclepius on page 147, or two equally bad traces of an Abracadabra hexagram, which could have been effortlessly recreated from scratch by anyone worth their salt. As it is, there’s little case for using many of these images as their selection and placement is often arbitrary; and even in a case where it’s kind of apropos, why the Eye of Providence in a section on the Evil Eye? Also, the style, depending on the quality and provenance of the source image, varies widely, with weight and quality of trace inconsistent throughout.

The Wicked Shall Decay spread with appalling tree, or something

The Wicked Shall Decay is interesting as what is effectively a reference list. It provides a glimpse of a variety of spells and charms, but given the sloppy transcription and referencing you would never want to trust it without going back to the source. If nothing else, The Wicked Shall Decay gave this reviewer the opportunity to spend perhaps far too many hours looking through the very texts from which it draws.

The Wicked Shall Decay is available in three editions with a trade paperback, a standard hardcover in carmine cloth with two-colour embossed wraps, and a deluxe edition of 44 copies in full earthen full goatskin, with marbled endpapers and slipcase, bound by The Key Printing and Binding of Oakland.

Published by Three Hands Press.

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Veneficium: Magic, Witchcraft and the Poison Path – Daniel A. Schulke

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Categories: folk, sabbatic craft, witchcraft, Tags:

Veneficium coverOriginally published in 2012, this is a second and revised edition of Daniel Schulke’s book on botanically and venomously-focused witchcraft. As the promotional blurb goes, this second edition contextualises Veneficium within a new trilogy of forthcoming books entitled Triangulum Lamiarum (‘Triangle of the Witches’); no word yet on the other two titles.

Rather than being a single work, Veneficium is a collection of essays by Schulke, although it’s not clear what the provenance of all of them is. Two are from Michael Howard’s magazine The Cauldron, and one, between editions, was published in the Three Hands Press journal Clavis, while a previous version of another essay was submitted as an undergraduate paper. The rest, one assumes, are standalone pieces that were never intended to be published elsewhere. Despite this, there is a semblance of order, and, for example, the opening The Path Envenom’d (originally featured in The Cauldron #126) leads quite naturally into Purity, Contamination, & the Magical Virgin, with both sharing broad themes of venom and toxins, and the latter almost acting as the albedo to the melanosis of the former.

Veneficium succeeds best when it focuses not just on witchcraft in general but on some very particular and rather grimmer and grislier modalities. Thus, a piece like Leaves of Hekat, which broadly discusses the various noxious herbs used by Thessalian witches, is great and all, but it doesn’t compare to a trilogy which follows it, in which Schulke puts a microscope on three aspects of what one could call core witchcraft. Each of these essays addresses an element recorded in western European witchcraft trial accounts, revealing the rich symbolism and potential application behind what might otherwise be thought of as nothing but a scurrilous and salacious detail. In the first of these, The Spirit Meadow, Schulke considers the meadow, such as Basque field of Aquelarre, in which witches gathered for sabbats, identifying it as a locus rich in ecstatic power, capable of being visited via oneiric revelation and dream incubation. Beneath this idea of the meadow as a zone out of this world is a layer of agrarian symbolism that Schulke uses to identify it as a place of hidden poisons and monstrosity. The meadow of the witches, thus, provides a way of exploring various species of plants that could be found in its mundane counterpart, plants such as more noxious forms of wheat, and most famously, the wheat parasite ergot. A piece like this is effective because of the way in which the description of the field and its noxious constituents builds the image in question within the reader’s mind, just as would be necessary for anyone seeking to visit it in their mind’s eye.

Frontispiece to Witch as Poison

The Spirit Meadow with its botanical curiosities gives way to The Matter of Man, where the poisons are the very components of the body and the magic in question is the corpse kind. Here, Schulke focuses on the idea of mumia, which, in addition to referring to the black resinous exudate scraped from embalmed Egyptian mummies to be used as a cure-all, is also employed, in the case of Sabbatic Witchcraft, as a term for sacrificial offerings derived from one’s own corporeality. The protoplasmic themes of The Matter of Man bleed (how apropos) into the next essay, The Witches’ Supper, in which Schulke unpacks the ideas behind the symbolism of sabbatic cannibalism and consumption, and includes a rather delightful list of nine poisons derived largely from putrefaction (so many potential death metal band names and album titles).

Throughout Veneficium, Schulke writes with the surety of one with a tradition behind him, ornamenting his language with archaic flourishes and expertly phrasing sentences in an often more complicated manner than is necessary. After all, why say “drinking it” when you can say “the act of its imbibition.”

Circulatum Sabbati

In all, as it was in its first edition, Veneficium makes for an interesting read, even if the nature of the anthological format means there’s sometimes a little bleed between essays, with repetition resulting when ideas or concepts from an earlier essay are introduced anew. The combination of fundamentally interesting topics, especially when things get all messy and corporeal, and Schulke’s authoritative voice creates a valuable addition to the library. It is all very theoretical though, and despite Schulke’s occasional experiential anecdote, there’s not much in the way of suggestions about what to do with all these poisons. This is especially true when much time is spent pointing out the unremitting virulence of some of them, and there doesn’t seem much practical application to gangrenous amputation or multiple organ failure.

Veneficium colour plates

The cover of this edition of Veneficium features a reprise of a stunning painting by Benjamin A. Vierling, Sacred Heart, which depicts various inhabitants of the poisonous garden growing from the ventricles of a ruddy heart. Vierling also contributes a skull-festooned title plate and ornamental elements, while layout is by Joseph Uccello, who expertly employs a clean, clear style with the body set in a compact serif face that borders on the slab variety; don’t know what’s going on with the reverse indents in the footnotes, though, or the way some of them abruptly extend across two pages when other lengthier ones don’t. And speaking of the footnotes, there’s some inconsistency with how references are treated in them, with some essays citing title, author and page number, and others, despite clearly referencing a particular passage in a text, only giving the author and title.

Veneficium has been produced in three editions: standard, hardcover and deluxe. The standard edition, limited to 2,200 copes, is a trade paperback of 192 pages with a four page colour insert, while the 750 copy hardcover edition includes a dust jacket. The 50 exemplar deluxe edition is quarter-bound in purple goatskin, with special endpapers and a gilt-stamped slipcase.

Published by Three Hands Press

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The Roebuck in the Thicket – Evan John Jones & Robert Cochrane

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Categories: robert cochrane, witchcraft, Tags:

The Roebuck in the Thicket coverSubtitled An Anthology of the Robert Cochrane Witchcraft Tradition, this book is, unsurprisingly, a collection of articles about Robert Cochrane’s witchcraft tradition, written by Cochrane himself and his successor, Evan John Jones. As one would expect, the majority of these are from Jones, with Cochrane posthumously justifying his name on the cover with four. The articles are largely drawn from occult magazines, with those by Cochrane coming from the pages of Pentagram and New Dimensions, while Michael Howard’s The Cauldron is the sources of those by Jones.

Howard opens the proceedings with a thorough introduction that acts as an overview of both Cochrane’s craft, and how the writings that are compiled in this volume came to be. This will be a familiar story for anyone with a passing knowledge of Cochrane and his brand of traditional witchcraft, hitting all the usual beats, in particular those key moments of public publication, where his use of small articles in possibly equally small occult journals still had remarkably far-reaching effects. This then expands into a broader consideration of the aftermath of Cochrane, including a brief history of The Regency and the influence of Jones’ Clan of Tubal Cain-infused books, Witchcraft: A Tradition and Sacred Mask, Sacred Dance. The familiarity of some of the history here makes sense when you realise that this chapter provided a test run for Howard’s comprehensive Children of Cain, with the narrative following a similar trajectory and some of the paragraphs here being almost the same, save for some judicious editing, ten years later.

As Howard’s introduction touches upon, the four articles from Cochrane are part of traditional witchcraft history. This collection, though, doesn’t include Cochrane’s first public writing on witchcraft, a 1963 article in the Spiritualist newspaper Psychic News, in which he proposed the idea, more popular now than it was then, that witchcraft was not paganism per se, but rather a mystical dual observance system that, nevertheless, “retained the memory of ancient faiths.” This sentiment, this out-of-the-gate contrariness, encapsulates Cochrane’s philosophy and his slightly smug antagonism towards conventional witchcraft/wicca. This sentiment does come through in the articles that are included here, particularly the excoriating and archly titled Witchcraft Today from the November 1964 issue of Pentagram, the newsletter of the Witchcraft Research Association.

You know that old cliché about witches being born and not made, of coming home to the belief system as if it was something you always knew but just didn’t have a name for it? Well, Cochrane feels a lot like that for me. Not, heaven forfend, his system of traditional witchcraft itself (though some of the aesthetics and cosmogony have a personal appeal), no, it’s the snark that feels like coming home, it’s the snark that feels like something I always intrinsically knew – though putting it into words and giving it a name was never a problem, naturally. Despite being written 55 years ago, the issues with conventional witchcraft that Cochrane mentions seem as prevalent now as they have been throughout this past half century. Like some hipster witch, Cochrane speaks from the smug position of someone who believes that amongst a sea of pretenders their tradition is the only right one, but at the same time, he critiques wicca-style witchcraft with a fairly pragmatic, and more reputable, approach. His concerns were with the patronising romanticism and escapism inherent in modern day witches seeking refuge from the 20th century in an all-beneficent spirit of nature who bore no relation to the multiplicious real world red in tooth and claw, or for that matter, any extant agrarian folk magic belief system: “civilised sophisticates running round behaving like simple peasants and simple peasants who have never heard of such things.”

It’s not all owning the normies though, and two of Cochrane’s pieces have a practical, rather than vituperative, aspect. In an article originally published in New Dimensions magazine, Cochrane gives an account of a spelunking esbat ritual, written in a travelogue style rich in anecdotes, dialogue and minutiae. The other is a response to a question in Pentagram about the use of knots and cords in witchcraft, which allows Cochrane to drop a few folklore gems along with examples of ritual use.

The Roebuck in the Thicket page spread

There endeth Cochrane’s lesson and, save for an astrological reading analysis as an appendix, the rest of the contents of The Roebuck in the Thicket, are provided by Evan John Jones. In the 1990s, Jones began publishing a series of articles in Howard’s magazine The Cauldron, covering aspects of Cochrane’s craft and also that of the Clan of Tubal Cain as then led by Jones. Attentive readers may be aware of my nostalgic affection for that period, having read those issues of The Cauldron when they were first published; with the copies still within reach to this day.

Spanning a decade, these contributions made Jones a regular figure in the pages of The Cauldron, and their inclusion here makes for a nice, concise little retrospective of this role. It begins with a discussion of the symbolism of the stang before various explorations of Clan of Tubal Clan cosmology and their ceremonial application, such as the rose within the grave and the ritual of the castle, and the rite of the two circles. Jones continues with explanations of other symbols used by the clan, including the titular roebuck in the thicket, the spiral, and the morning and evening stars.

It’s not all killer, and there is some filler, as one might expect of any body of work drawn from submissions to occult publications, where the need for contributions can so often outstrip the things of note to write about. A particular favourite that moves away from the theoretical or historical and into the anecdotal provides an interesting twin to Cochrane’s earlier account of the cave-bound esbat ritual. Here, Jones tells how his circle lost a ritual space but found a new and, at least initially, improved one, writing in a format that provides a guide and suggestions about general magical space, while appearing to simply tell their tale, sprinkled with a hint of folk horror and dread.

Jones is, as ever, a pleasure to read. He writes with confidence and clarity, but without the hubris and smugness that those speaking from within the comforts of a traditional can be susceptible to. His articles here provide a thorough, if compartmentalised, overview of Cochrane’s tradition, or at least what it may have evolved to under Jones, as not every piece is in thrall to the past magister and may represent the natural evolution of the system.

Images in The Roebuck in the Thicket are pretty much limited to a few poorly reproduced photographs of Cochrane and some of the key witchcraft figures mentioned therein: William Gray, Doreen Valiente, Ruth Wynn-Owen and Evan John Jones. This is disappointing, particularly when it comes to the contributions from Jones, as his articles in The Cauldron were often accompanied by illustrations from the always reliable Nigel Aldcroft Jackson. As a result, the book comes across as very much a no-frills archive, just in it for the words.

Speaking of words, as is typical of this series of books from Capall Bann, proofing is abysmal, with a surfeit of errors, usually repeated or extraneous words, rather than outright spelling mistakes. Comparing the book with some of the original articles, it’s clear that the errors have been introduced in the production of The Roebuck in the Thicket, with one of the most amusing being a reference to a sacrament of brad and wine. Lucky Brad, I guess.

Published by Capall Bann.

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Hekate Liminal Rites – Sorita d’Este & David Rankine

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Categories: classical, goddesses, paganism, underworld, witchcraft, Tags:

Hekate Liminal Rites coverThe goddess Hekate looms large over at Avalonia, and in addition to this colon-deficient title, the Glastonbury-based publishers have released The Temple of Hekate by Tara Sanchez, two anthologies both edited by Avalonia owner Sorita d’Este (the equally colon-wanting Hekate Her Sacred Fires and Hekate Key to the Crossroads), as well as d’Este’s own more recent work Circle for Hekate – Volume I: History & Mythology, yay, colons. If that wasn’t enough, d’Este also founded the Covenant of Hekate and runs the semi-regular Hekate Symposium. Suffice to say, if indeed faith without works is dead, d’Este should be pretty assured of some eschatological rewards from her matron when the time comes.

d’Este and collaborator David Rankine give a hint of their intent with the book’s verbose subtitle: A study of the rituals, magic and symbols of the torch-bearing Triple Goddess of the Crossroads. This is expanded upon in the introduction where they talk of coming across various items relating to Hekate whilst researching other projects, describing this book as part of a long term project that brings together such nuggets as they relate to ritual practices. As such, the book details information on historic charms, blessings, herb and root magic, dreams and divination, effectively providing a toolkit of authentic, referenced magickal items and procedures that can be incorporated into one’s own Hekate-themed modalities; and not just some handheld modern rituals to slavishly follow, as some disappointed reviewers on Amazon were obviously looking for.

Because of this, Hekate Liminal Rites can be a little dry. In places it sometimes feels like an info dump, where research notes have been entered into chapters, without much from d’Este and Rankine to glue them together. That contextual glue can also be absent between chapters, simply because a chapter’s focus on a particular area in which Hekate is documented can be brief and standalone, sharing little with the chapters that precede or proceed it. This is, obviously, inevitable given the style of the book, and as a criticism has little solution, but is mentioned to provide a sense of the content’s style and its resulting reading experience.

Hekate Liminal Rites page spread

One of the most interesting things that d’Este and Rankine draw attention to is the syncretic nature of Hekate, where her associations in the ancient world weren’t monolithically Greek, but instead often placed her in concert with deities from Egypt, Mesopotamia and later even Christianity. In spells for love and protection from the Greek Magical Papyri, Hekate appears alongside Ereshkigal, the Sumerian goddess of the underworld and an obvious cross-cultural equivalent. The same association is found in defixiones, simple binding spells made on lead tablets, with Hekate being joined by Ereshkigal and other names in a string of voces magicae. In other instances, Hekate appears in the company of angels, with a spell from the Greek Magical Papyri addressing her alongside the archangel Michael (as well as Hermes, Mene, Osiris and Persephone), while in others, angels are identified as the minions of Hekate, who is entreated to send them forth to aid the supplicant.

Given their theurgic emphasis, the Greek Magical Papyri plays a large role within Hekate Liminal Rites as a source, as do the Chaldean Oracles. But d’Este and Rankine also draw from the entire classical canon, beginning with Homer, the Greek dramatists, and up to Roman historians and the Early Church Fathers, as well as extending well beyond this to a smattering of occult sources like Heinrich Cornelius Agrippa. As such, there’s a wealth of material to draw from and Hekate’s ritual correspondences, types of ceremonies and procedures, are all covered off magnificently. This ritual framework also allows other areas of Hekate to be touched on, with spells from various sources providing opportunities to consider her animal forms, herbs and potions, associations with the underworld, and even her relevance to Solomonic magic. These are all presented in a brief, utilitarian manner, making for a brisk but pleasant read; with extensive and blessed citing of sources throughout.

Hekate Liminal Rites is available as a 193 page paperback, printed like most, if not all, Avalonia titles by print-on-demand company Lightning Source. There’s not much of the way of internal illustration, with only a handful of statue photographs and reproduced prints. With that said, the cover image of a triform Hekate from Joanna Barnum is pretty great and more of that on the inside would have been neat.

Published by Avalonia

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Welsh Witches – Richard Suggett

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Categories: folk, witchcraft, Tags:

Welsh Witches coverThis, the second book released by the fledgling Atramentous Press, is subtitled “Narratives of Witchcraft and Magic from 16th and 17th Century” and presents exactly that. While other titles from Atramentous have had a philosophical emphasis, this book is focussed on matters practical, providing a thorough documentation of its very particular subject matter.

Welsh Witches is a combination of disquisition and documentation, with one part of the book providing a survey of witchcraft in Wales, and the other presenting court records and pre-trial transcripts verbatim. Establishing the book’s credentials, everyone’s favourite pagan academic uncle, Ronald Hutton, introduces Welsh Witches with a foreword in which he highlights that the documents presented here allow us to hear the voices of those accused of witchcraft, and their accusers, albeit meditated by the method of recording as court proceedings, and as translations into English of Welsh oral examinations. Hutton notes that few witchcraft pre-trial proceedings from Britain have survived (in Essex, for example, where over 450 suspects were indicted, the documents were entirely discarded), and that the Welsh examples are therefore the earliest such records still extant.

Suggett works as a Senior Investigator of Historic Buildings at The Royal Commission on the Ancient and Historical Monuments of Wales in Aberystwyth, and is a fellow of the Royal Historical Society, the Learned Society of Wales and the Society of Antiquaries of London. He is also the author of the 2005 work A History of Magic and Witchcraft in Wales, and so, as you would expect, there’s no problem with the quality of the writing or the analysis here. He begins with a summary of Welsh witchcraft, both broadly and in detail, providing many examples, all beautifully and mercifully annotated with citations. This is a richly drawn image, with multiple examples to draw from, and Suggett gently and expertly corrals the information with his insights. In some ways, it is a humble picture here, there are no grand sabbats or nights on the Welsh equivalent of Bald Mountain, and the accusations of witchcraft are embedded within a mundane setting, seemingly themselves part of that mundanity.

Triskelion design by Carolyn Hamilton-Giles

In the second section, the trial of Gwen ferch Ellis, a woman from Betws-yn-Rhose convicted and hung for witchcraft in 1594, is singled out and presented in detail as a revealing illustration of sixteenth century popular magic. It also, Suggett notes, provides example of connections with some Elizabethan writers on demonology. Suggett presents Gwen’s tale with a compelling, readable manner, and notes that her life would have been one of historical obscurity were it not for the details provided by court records. He draws attention to a charm which, upon request, Gwen recited to the bishop examining her, and highlights the way it combined nominally Christian elements, such as addressing the trinity, and appealing for Christ’s intercession, with features that would have been alien to both Protestant and Catholic ears. There is an atypical appeal to the three Marys, and to three consecrated (and unexplained) altars, as well as a multidirectional call to guard against predation from above and below the wind and the ground, at the centre of the world or anywhere in the world, from the ‘wolf of a man’ and from Satan, the ‘evil thing of hell.’

The rest of the book, two thirds of its total length, is then made up of transcripts of pre-trial and trial documents. These begin with the earliest legal reference in Wales with the 1502-1503 case against Thomas Wyrriot, who, aiming high, had hired a witch from Bristol, Margaret Hackett, to destroy the Bishop of St David’s, Pembrokeshire. There are sixteen cases in all, including various crimes such as consorting with faeries, image magic, and that old favourite, detecting a thief with charmed cheese (that’s using charmed cheese for the detecting, not for detecting a thief in possession of a charmed cheese). It ends in 1699 with the case against Dorcas Heddin, the last prosecution for witchcraft heard at the Court of Great Sessions, in a case with elements otherwise missing from Welsh tradition: a long-standing relationship with the devil as the man in black and demons exchanges of drops of blood. For each record, Suggett provides a helpful summary of the case, giving context and unwrapping some of the narrative obscured by archaic language, before thoroughly documenting every, erm, document.

Welsh Witches endears itself with its seriousness. It is not a book for practitioners, set in a slip of myth, with all the risks to accuracy that that entails, but is instead a serious work of history, no matter how quotidian. The verbatim trial and pre-trial records provide a valuable resource for reference, even if they are not the most obvious thing to read purely for pleasure in their entirety, given their archaic spelling and phrasing which has been retained.

Verso and recto pages in spread, typesetting by Joseph Uccello

Aesthetically, Welsh Witches is gorgeous, even in its standard edition. Bound in a blue cloth, it features what has already become the standard Atramentous style, with a verdant ornamental design from Carolyn Hamilton-Giles on the cover, spine and rear. This is debossed and foiled in black, with the title, author and a central leporidaen triskelion foiled in silver. A similar approach is found on the back, with the Atramentous logo foiled in silver amongst the black-foiled filigree, while title, author and an ornamental device on the spine are all in gold. Hamilton-Giles’ illustrative work regrettably does not feature inside the book, but the typesetting by Joseph Uccello is worth noting. Uccello displays a deft hand, with a clean, serif style used throughout for both body and display, although running titles are rendered in a heavy, somewhat incongruous blackletter face that I’m not sure about. Section title pages are nicely designed with a combination of Roman and Italic styles and an ornamental element, but these defy convention by occurring on verso rather than recto pages in the spread, making them less effective as titles and somewhat jarring in their positioning. Annoyingly, since this happens on the first title, all it would have taken is to recto that one page, and all the subsequent title pages would have bumped along onto the opposite side of the spread.

Due to its very nature, Welsh Witches is textually dense with nothing in the way of in-body illustrations. Instead, two of the sections end with several pages of relevant images. Printed on the same stock as the rest of the book, rather than as glossy plates, these are facsimiles of court documents (such as the arraignment for Gwen ferch Ellis below), excerpts from other documents, or current photographs of pertinent locations.

Welsh Witches spread with images

Welsh Witches is available in a standard edition and a now sold out deluxe edition. The standard edition of 777 copies consist of 250 pages, hardbound in buckram cloth with two colour foiling, natural wibalin endpapers and a bookmark ribbon. The deluxe edition of 13 copies was bound in full navy blue goat skin, two colour foil block to front and rear, gold foil to spine, charcoal grey Strathmore Grandee endpapers, and a book ribbon. It was housed in a navy suedal slipcase covered in black cloth.

Published by Atramentous Press

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