Categotry Archives: witchcraft

Here at Scriptus Recensera there’s no shortage of reviews of Troy Books, erm, books. This comes largely down to matters practical: they are both affordable and desirable, with even the standard editions being presented in an attractive, cloth-bound format with embossed cover designs, and beautifully formatted and illustrated within. They’re also easy to review since they are eminently readable, consistently professional and usually devoid of the kind of errors so typical of occult publishing. As such, though, when it comes time to read and review Gemma Gary’s Traditional Witchcraft: A Cornish Book of Ways, one wonders how differently this will fare amongst not just other previously reviewed Troy Books books, but also amongst Gary’s other written works.

Traditional Witchcraft, with its somewhat generic title amongst a veritable sea of Traditional Witchcraft books, can at least make a claim to being one of the originals of the current crop, first published ten years ago in 2008, with this being the third edition from 2015, following a revised second edition in 2011. In the intervening years, Gary’s skills have grown as a writer, becoming someone who I find admirably effortless to read. This isn’t always the case here, with occasionally tortuous phrasing, peculiar usages of semicolons, and the odd run-on sentence which you can’t imagine encountering today.

Traditional Witchcraft provides something of a template to other books that have subsequently come from Gary and Troy Books. There’s an overwhelming emphasis on folklore, which is naturally for the most part specific to Cornwall. While there is a substantial bibliography at the back of the book, there is zero citing within the body, so all of this lore comes across, intentionally or not, as personal, experiential knowledge. That said, it is interesting to review the bibliography to get a sense of where things have presumably come from. It is divided into folklore and broader witchcraft sections, with the former featuring a surfeit of works from Kelvin Jones’ Oakmagic Publications, while the latter has a healthy nod to Capall Bann’s triumvirate of Jackson/Howard/Pearson.

This grounding in folklore, including a welcomed consideration of the Bucca, gives way to a thorough introduction to Gary’s Cornish system of witchcraft, which takes up the rest of book’s two thirds. For anyone familiar with traditional witchcraft, there won’t be anything here that’s entirely unfamiliar or revelatory, but it is consistently given that little Cornish flavour. Gary begins by introducing the tools of cunning, at the forefront of which is the staff, which she describes as being as important to traditional witchcraft as the athame is to Wicca. This assemblage of accoutrements also includes a knife, cup, bowl, cauldron, sweeping tools, various types of stones, necklaces, and noise makers such as drums and wind roarers. Gary provides a brief description of each of these and then information on empowering them with a technique called hooding.

Gary then explores the cosmological setting of Cornish magic in The Witches’ Compass, using that rubric to outline a system in which the quarters are imagined as four roads emanating from the axial circle. Each road is associated with a particular form of intent, and with it a range of correspondences including seasons, elements and familiar spirits. These roads are worked with a Compass Rite in which a compass round is drawn and then walked before the specific magical act begins. Gary then provides an outline of the Troyl Hood, a procedure that is used to close any rite or workings.

With the emphasis in Traditional Witchcraft of matters folkloric, there is a significant section on witchcraft as a trade, with an exploration of charms and practical magic. This begins with a brief preamble of the types of employment a witch might find before detailing various planetary virtues and their associated powders, oils and incenses. Then follows a wide selection of charms for all kinds of sympathetic magic, the kinds of things that will be familiar from any type of folklore collection, utilising familiar simultaneously mundane and exotic ingredients like horse shoes, dead toads and knots. Gary rounds things off with what any witchcraft book needs, a survey of the ritual year, but this isn’t so much your standard Imbolcs and Beltanes, and instead have a Cornish twist, with the quartenal Furry Nights of Allantide, Candlemas, May’s Eve and Guldize being joined by the summer zenith of Golowan and the midwinter solstice of Montol. These are each presented with an explanation and then an example of a corresponding ritual.Coming to the conclusion of Traditional Witchcraft, Gary ends with a beginning and provides a chapter on initiation, with a wide ranging discussion of its history and precedents, before providing a ritual for solo initiation into her Ros an Bucca hearth.

At over 200 pages, Traditional Witchcraft is a solid introduction to Gary’s oeuvre and Cornish witchcraft in particular, free of much in the way of artifice or pretension. The Bucca looms large within its pages (and on the cover of the paperback edition), while there are also tantalising mentions of Ankow, the Cornish personification of death who is here seen as a Hela-like hag of death and transformation. Interestingly, snakes also figure largely in the contents of Traditional Witchcraft, something that is perhaps not often found in similar contexts and something which adds a certain appeal for this reviewer. Gary repeatedly refers to the idea of igneus snakes as expressions of tellurian power that can be drawn up from the earth and into the body in a kundalini-like manner.

As is the Troy Books style, Traditional Witchcraft is illustrated throughout with Gary’s unmistakeable hand, though her trademark stippled stylings still seems somewhat inchoate here, and she explores a variety of other techniques; one even looking reminiscent of Daniel Schulke’s atavistic, two tone botanical considerations in Viridarium Umbris. Joining these full page and interstitial illustrations is a large collection of photographic plates by Jane Cox, either showcasing relics of note, or documenting practical acts of magic.

Traditional Witchcraft: A Cornish Book of Ways is available in two editions, a generic paperback version and a hardback edition. The hardback is presented in a claret red binding, with black end-papers, black and red head and tail bands and with silver foil blocking to the front and spine. In addition to these two available editions there were also a special limited edition (bound in green cloth with a unique image blocked in copper foil on the cover), a fine limited edition and a special fine edition. The fine edition, limited to 25 copies, was hand bound in scarlet hand finished goat leather with gold foil blocking to the front and spine, marbled end papers, red head and tail bands and marker ribbon, enclosed in a lined slipcase covered in red library Buckram cloth. Finally, the five exemplars of the special fine edition were hand bound in dark green fine hand polished and finished goat leather, with hand tooled raised labyrinth design on the front and gold foil blocking to the spine, with marbled end papers, capped spine ends, and gold marker ribbon, enclosed in a lined slipcase covered in green library Buckram cloth.

The title is also available as a four-CD audio book, created in conjunction with Circle of Spears Productions and read by actress and voice artiste Tracey Norman.

Published by Troy Books

The title of Nigel G. Pearson’s The Devil’s Plantation speaks to a concept also known as the Devil’s Holt, Halieman’s Ley, or Guidman’s Croft, in which a section of a field, often a triangular corner, was set aside, left unploughed and allowed to become infested with weeds. More pertinently, the title is also that of a manual of magic reputedly owned by a witch from 19^th century Horseheath, Cambridgeshire. This now lost volume is believed to have been a collection of East Anglian lore and magic.

For those expecting the grimoire of its namesake, The Devil’s Plantation doesn’t attempt in any way to fulfil that expectation, and instead focuses at first on the East Anglian folklore, providing examples of various kinds of spirits, including the Good Folk, followed by a chapter on meremaidens, giants and spectral hounds. In this way, The Devil’s Plantation resembles Gemma Gary’s The Black Toad, also published by Troy Books, in that it’s something of an encyclopaedic collection of folklore, albeit largely lacking the kind of fastidious referencing one might expect of an encyclopaedia. The data is presented expertly, but there’s sometimes precious little information given as to its source, be it previously published works, first hand anecdotes collected by the author, or, and without evidence to the contrary one must inevitably allow for the uncharitable possibility, things entirely made up by the author. Some sources are explicitly mentioned, and so for example, several sequential quotes appear from Holinshed’s Chronicles, but this section is inconsistently preceded by a discussion in which there is a direct quote from some unspecified and unreferenced source. There is a brief bibliography and further reading section at the conclusion of the book, but there is often no direct citing of these as references within the body. One could argue that this isn’t intended to be an academic book, rigorously adhering to Chicago or APA style guides, but a little consistent contextual context would be nice when presenting facts, and especially quotes.

Things turn from matters folkloric to matters witchy in the next three chapters: Characters of Craft, Speak of the Devil…, and Witch Ways. The first of these surveys exactly that, presenting brief biographies of various witches drawn from trial records and folklore collections. This is a cast of colourful characters with evocative names such as Mother Lakeland, Old Winter, Jabez Few, and Daddy Witch (alleged owner of the original Devil’s Plantation). The chronology in these profiles gradually moves forward until the narrative becomes one that concerns itself with modern witchcraft, embracing figures from living memory (though still caught in the slip of myth) such as Monica English, Lois Bourne, and their intersection with Gardnerian craft. In some ways, this period is of more interest and intrigue than that of hundreds of years ago, with the modern era of witchcraft having a certain appeal in the way it functions as a myth in the making.

Speak of the Devil… is a less directly witchy diversion into the folkloric appearance of the Devil in East Anglia, full of the usual Devil as builder type stories familiar from folklore, but Pearson uses these to segue into a how these and similar tales relate to witchcraft and in particular the role of the Black Man. Finally, in Witch Ways, Pearson presents a survey of the admittedly limited examples of recorded techniques of East Anglian witchcraft. Despite this caveat, there are a variety of techniques presented here, incorporating things such as the now familiar toad rite (given in both Horseman’s Word and witch versions), ways of communing with the dead, and various forms of sympathetic magic. Again, there’s an inconsistency to how the provenance of these are presented, with some given chapter and verse, source and all, but others, even when there’s a block quote, not being referenced.

Things begin to wrap up with Green Ways, a brief little herbal documenting various popular East Anglian herbs and concoctions, before the longer Folk Ways explores several techniques of principally sympathetic and apotropaic magic which, as is acknowledged, are as witchy as they are folky. The final section, Three Crowns & Several Halos, is effectively a paean to East Anglia, with a consideration of local saints within that currently beloved intersection known as dual faith observance. Pearson states as undeniable that the lives and myths of these saints have intertwined with the energies and spirits of East Anglia, becoming part of its magical tapestry along with the other beings that preceded them. The biographies that follow of saints Felix, Fursey, Botolph, Ethelreda, Withburga, Edmund and Walstan don’t provide too many examples of their magical application, or anything unique beyond the usual stuff of Golden Legend, save for a final paragraph in each. That is left for a closing consideration on working with saints in general where Pearson gives a few brief pointers concerning building a devotional practice.

Pearson’s writing style throughout is competent and coherent, making for an easy, effortless read. As with similar books, the regional emphasis provides a much welcomed focus, though there is a certainly little that isn’t familiar, both witchcraft and folklore wise, from broader considerations; and for anyone with a passing knowledge of this subject, there won’t be too many surprises or revelations.

The Devil’s Plantation is presented in Royal octavo format, with 272 pages, plus 16 pages of photographic plates, and line drawings and figures by Gemma Gary throughout. Never one to skimp on the editions, Troy Books has four options: a paperback edition with a matt laminated cover and 80gsm white paper stock; the fancy-enough-for-this-reviewer standard hardback edition with a blue cloth binding, gold foil blocking to the front and spine, 80gsm white paper stock, starkly vibrant buttermilk coloured endpapers, and black head and tail bands. Then, in the sold out department, there’s the limited special edition of 300 hand-numbered examples, bound in dark brown recycled leather fibres, with gold foil blocking to the front and spine, light brown end papers, and black head and tail bands. And finally, the fine edition limited to fifteen hand-numbered exemplars, in a full black goat leather hand binding with inset dark blue goat leather shield panel with a blind embossed boarder and dark blue title panel on the spine, silver foil blocking to the front and spine and hand marbled end papers – plus a buckram slip-case with blind embossing to the front.

Published by Troy Books

Contrary to what one might expect from the title and the talismanic cover of this book, this volume is not an exploration of the toad rite, or all that much to do with toads at all. Instead, the title marks this out as something of an annotated grimoire, a West Country Black Pullet as it were, collecting magic and charms from that area of England. While much of Gemma Gary’s work presents a system of witchcraft that speaks to a living, breathing, tradition, this is work is more of a documentary, free of much comment or integration into a broader system.

One of the specific focuses of this book is what is referred to as dual faith observance, the way in which the practices of witchcraft and magic were not always, or at all, pagan, and instead were contextualised within the prevailing Judaeo-Christian paradigm of the time. Michael Howard makes mention of this in his introduction, and Gary does likewise in hers. What this means on a practical level is that many of the longer charms included in this work incorporate biblical psalms which might sit somewhat incongruously for people more familiar, and comfortable, with the idea of witchcraft as entirely a continuation or revival of ancient pagan religion.

The Black Toad is divided into three main sections, each dedicated to a different Old Mother: Red-Cap, Green-Cap and Black Cap. The first of these, Old Mother Red-Cap, is a compendium of charms and spells. These spells address relatively common concerns of folk magic, protection and the healing of physical ailments, with a preponderance of methods for dealing with warts, perhaps not quite the scourge now that it evidently once used to be. The charms in the second half of this section incorporate magic squares into their formulae, including familiar ones such as MILON and NASI, suggesting some passing knowledge of The Book of Abramelin or similar texts, while the words of the famous SATOR square are expanded into a longer invocation used to attain anything you desire. All of these charms and spells are presented without comment, and without any referencing or specific provenance, so it is unclear as to whether they come from a single written source, what time they date from, or how widely they were used.

Old Mother Green-Cap, as its name suggests, focuses on matters botanical, beginning with a brief survey of various plants and their magical and medicinal properties; though principally the latter. These are followed by sections on various ways in which specific plants can be used: as infusions of virtue, as protective plant charms, as plant charms for love, for animals, and in a general curative capacity. Here, naturally, if Old Mother Red-Cap’s methods of dealing with those troublesome and persistent warts proved less than efficacious, there are plant-based options available to you using Groundsel or Gooseberry.

In the final mother, she of the Black-Cap, the focus turns to maleficia, with Gary prefacing the section by referring to the Double Ways practitioners of Cornish and West Country witchcraft, in which one’s status as black or white is entirely dependent on what the client expects of you. This section is, thus, comprised of various spells and formula of opposition and attack. There are spells with a focus on sympathetic magic, using footprints as the focus of attack and control, and the intriguing method called the Ill-Wishing Bag. Old Mother Black-Cap also provides an opportunity to turn to the more darkly-dyed side of the Double Ways, with a discussion of the role in West Country witchcraft of the Old One of Many Names: the Bucca Dhu, Old Nick, the Black God, the Devil. With this is also a brief consideration of the black toad of the book’s title, which is described as having the most inextricable and symbiotic relationship with West Country witchcraft of all the theriomorphous entities of witchlore. Gary makes a distinction between the West Country toad witch and the perhaps more familiar toad doctors, who would cruelly use batrachian body parts in their charms, as well as the equally-lethal initiatory use of the toad in East Anglian practices. Instead the relationship, which appears to act as an overall philosophy for West Country witchcraft, is a symbiotic one, better represented in the image of witch and beloved familiar.

As a whole, The Black Toad is devoid of much in the way of an editorial voice, indeed it lacks much of a distinctive voice at all, seeming to shift tone, manner and vocabulary at times, as if some of the spells have been taken verbatim from their source. Information is presented in a brief, matter of fact manner, and it is only in the final Black-Cap section that a more expansive tone makes a welcomed appearance, allowing for elaboration and analysis. It is here, in the discussion of the Old One with its accompanying paean to toads, that one gets a sense of Gary’s true voice, with the emergence of her writing style that is always a joy to read.

As with all of Gary’s books, The Black Toad is copiously illustrated in her trademark style of line and stipple. These range from beautifully rendered little page fillers, with a surfeit of skulls and other magical accoutrements, to full page, chapter-prefacing illustrations. As ever, these are beautifully rendered and make the perfect visual accompaniment to Gary’s subject matter: suggesting elements both archaic and hands-on, but with an unmistakeably modern touch. In addition to these, there are several pages of photographic plates by Jane Cox, documenting, for the most part, various magical objects, predominantly from the author’s personal collection or the Boscastle Museum of Witchcraft.

Published by Troy Books