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217:"I have no interest in contesting the claims of modern Pagans to represent a secretly surviving tradition, as long as the practitioners do not attack me or offer any actual historical evidence for scrutiny. If they do neither, then they are effectively standing outside history and are not the concern of a historian... Gerald Gardner's Wicca was, however, based on specific historical evidence, above all the early modern trials, and academic framework of interpretation of it, which were very much the business of historians."
504:, Rodney W. Ambler noted that Hutton's work "has important insights into some of the positions adopted as the intellectual hegemony of Christianity appeared to become increasingly insecure in the course of the nineteenth century." Nonetheless, Ambler remained largely critical of the book, noting that by associating with hundreds of Wiccans in the process of researching and writing the work, Hutton had written a "highly personalized and partial study" which had a "seriously flawed" methodology.
730:, Whitmore's book was self-published by the Auckland-based Briar Books. In stating his case, Whitmore related that whilst he would agree with Hutton that Wicca is "largely a reinvention" of ancient paganism, he "disagree with several of Hutton's supporting claims, and believe his case is overstated and deeply misleading." Describing Hutton as "a maverick historian" with a "far more conservative" take on the history of witchcraft than most of his fellows, Whitmore argues that in
556:, Hutton has had to be selective in what information he decided to publish and which he kept from publication, believing that this might annoy many readers. Like O'Connor, she notes that Hutton has opened up multiple new lines of inquiry for further research, but feels that his final chapter, the sociological analysis of Wicca, was disappointing. She nevertheless thought that these criticisms were "minor" in comparison to the contribution to Pagan studies that the work brought.
437:
330:
867:"demonstrates repeatedly how unfamiliar he is with how research and scholarly writing are done." Feeling that Whitmore's "primary technique" was a "consistent tone of condescension and sarcasm" directed against Hutton, Aloi was largely critical of Whitmore's book, noting that his "transparency of motive, the petulant language, the megalomaniacal attitude: all of these tonalities undermine the text to an extent that it's very hard to take it seriously."
572:. The idea was developed by the historian Dave Evans, who felt that "the tenth birthday of something so important needed to be celebrated in some way." After initial attempts to organise an academic conference failed due to a lack of funds, Evans decided to put together a book in commemoration containing papers from a variety of academics working in the fields of Pagan studies or Western Esoteric history. In the introduction, Evans related that:
663:
518:
Wicca from the countries neighbouring
England, and wondered whether further investigation would reveal that England was not the only home of Pagan Witchcraft. She furthermore remains unconvinced by Hutton's argument that Gardner was the definitive founder of Wicca, but nevertheless proclaims that whether one accepts Hutton's arguments or not, his book remains the "most comprehensive and readable" of its kind.
491:
Hutton insisted on taking the religious claims of Pagans seriously and felt that he had continuously expressed contempt for the rationalism common in academic discourse. Although noting that Hutton's "willingness to take such a view in print entails a lowering of the academic's normal shield of dispassionate detachment", a position that Ryrie felt might not be "sustainable", Ryrie ultimately considered
757:, who argued that the witch trials were influenced by a substratum of pre-Christian shamanistic beliefs. Moving on, he criticises Hutton for failing to provide a solid definition of witchcraft, and then argues that, contrary to Hutton's claims, many Great Goddess cults existed in the ancient world. Proceeding to defend the ideas of ancient gods of death and resurrection put forward by
837:" whole purpose is simply to undermine confidence in me, so that—presumably—Pagan witches can go back to believing whatever they did before I wrote. Most of the points on which he tries to fault me are on detail, often trivial, and his hope is clearly that if he can put enough small cuts into my reputation for reliability, then faith in it will leak away."
618:, described Hutton's book as "groundbreaking". One Pagan internet reviewer going by the pseudonym of Stryder called it "an outstanding and readable scholarly book", and stating that "Hutton maintains a balanced and objective view of the history of Wicca, and always remains respectful of neo-Pagan beliefs", ultimately giving it four stars out of five.
781:, Whitemore then argues that Hutton is overly sympathetic to Christianity, at the expense of his treatment of ancient paganism, before criticising Hutton for too readily believing that folklore from the Christian era is not a pre-Christian survival. In the penultimate chapter, Whitemore lists the various critiques of Hutton's other books, quoting
823:, Hutton accuses Whitmore of carrying out "very little research" into primary source material, instead basing his arguments on "secondary texts of varying quality". Contesting some of Whitmore's claims, Hutton then criticises Whitmore's final chapter, which he calls a "meanspirited" collection of "every criticism that he has been able to find of
523:"In this book Hutton provides history which was sorely lacking, writes in a manner accessible to the educated practitioner as well as meaningful to the scholar, and opens up areas needing further research with the academic boost of having been presented by an established scholar in a publication from a well respected press...
646:'s theories, which she believed to be heavily flawed. She stated that "he is... wrongly cited as an objective neutral and a 'non-pagan' for he happens to be a very active member of the British Pagan community" who "had taken on a mission to reform modern paganism by removing from it a false history and sense of continuance".
36:
171:, the history of western esotericism and the history of magic have praised it as an influential study that helped to legitimise the historical investigation of alternate and occult religious movements. An academic anthology edited by Dave Evans and Dave Green was later published in its honour, entitled
847:
Ultimately, Hutton remarked that he felt "distressed to have failed
Wiccans like Ben Whitmore by not providing the kind of history that they feel that they need." Believing that there had been "no necessary collision between us", Hutton felt that had Whitmore simply focused on arguing that "there was
490:
described Hutton's work as "a remarkable book" which offered "a brave, perhaps foolhardy" study from a scholar who was "at the height of his powers". He furthermore remarked that the book had been written with a mix of passion, calm and clarity. Ryrie went on to note that he felt it was striking that
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in 2000. Entitled "Paganism and
Polemic: The Debate over the Origins of Modern Pagan Witchcraft", in the paper Hutton commented that Frew's work had been a "historiographical landmark", being "only the second contribution to one of the key scholarly debates in the history of contemporary religions".
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In a 2011 interview with the
Australian academic Caroline Tully, Hutton responded to Whitmore's criticism that he was a "maverick historian", relating that "within the academic world the term carries only negative connotations, of eccentricity, marginality and controversy. My own career has, on the
517:
praised the intricate nature of Hutton's investigation, arguing that its purpose was twofold; both inspiring further, in-depth investigation and weave together a picture of the cultural milieu from which Wicca could emerge. She noted however that Hutton had failed to examine any influence on early
178:
The book's reception was mixed in the Pagan community itself. Many welcomed it as an authoritative account of Wiccan history, but others were more critical, arguing that Hutton had prematurely rejected the idea that Wicca was the continuation of an ancient, pre-Christian tradition. Several
Wiccans
207:
in India, and "was in fact brought up Pagan, in a modern
English tradition which combined a reverence for the natural world with a love of the ancient Greek and Roman classics." In his teenage years he became acquainted with Wicca, attending his first Wiccan rite at Halloween 1968 and meeting the
156:
religion which developed in
England in the early 20th century. The first academic study to tackle the entirety of this subject, Hutton questioned many assumptions about Wicca's development and argued that many of the claimed connections to longstanding hidden pagan traditions are questionable at
576:
In many ways Ronald's work provides us with the history of both how we have seen ourselves and how we have constructed and reconstructed our past(s) over time, and how we continue to do so. He has a very pragmatic, creative attitude, recognising that factual error can still produce beneficial
316:
Opening with a preface in which Hutton explains his purpose in writing the book, the first half of the work, which is titled 'Macrocosm', deals with the various influences which existed in 19th and early 20th century
Britain that played a part in the development of Wicca.
362:"he subtitle of this book should really be 'a history of modern pagan witchcraft in South Britain (England, Wales, Cornwall and Man), with some reference to it in the rest of the British Isles, Continental Europe and North America'. The fact that it claims to be
380:
Chapter one, entitled 'Finding a
Language', deals with the definitions of various words pertinent to this study, such as "religion" and "paganism". Hutton proceeds to look at the ways in which ancient pagans, adherents of indigenous tribal religions and
772:
Moving on, Whitmore argues that Hutton unfairly demonised those whose ideas he criticises, such as
Margaret Murray, Matilda Joslyn Gage and Charles Leland, and then criticises Hutton's discussion of ceremonial magic. Critiquing Hutton's study of
815:. Hutton was critical of Whitmore's work, characterising it as an attempt to "destroy my reputation as an authority upon the history of Paganism and witchcraft, at least among Pagans, and especially belief in the arguments of
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had not been criticised by "leading figures of British and American Paganism" and by "professional historians, archaeologists, anthropologists, classicists, and literary experts" if it had been as flawed as Whitmore claims.
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of misrepresenting the work of Margaret Murray, arguing that she had made Murray appear more "dogmatic and absolute" than she actually was. Moving on, Frew accuses Hutton of the same, believing that in
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contrary, been remarkably orthodox for a professional scholar, while my work has actually provoked less controversy among my fellow professionals than that of most university-based historians."
284:. Arguing that the "most basic flaw in some of the recent studies of Witchcraft is the systematic altering of source texts to support the author's arguments", Frew accused the American Wiccan
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now room for a book which emphasised the richness of the ancient and medieval images and texts on which Pagans could still imaginatively draw", he would have enthusiastically supported him.
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history is in itself significant, for this book represents the first systematic attempt by a professional historian to characterize and account for this aspect of modern Western culture."
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which argued for the existence of a singular Great Goddess. In the third chapter, 'Finding a God', Hutton then tackles the view of male pagan gods, noting the widespread adoption of
588:"Ronald Hutton is the first academic historian to have attempted a full-scale history of modern Pagan witchcraft (particularly Wicca), and his scholarly yet entertaining tone in
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863:, the academic Peg Aloi noted that whilst Whitmore came across as being "clearly intelligent and well-read", he was neither a historian nor an academic, and that subsequently
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taking the latter view openly published their criticisms, with the Wiccan Jani Farrell-Roberts taking part in a published debate with Hutton in the British Pagan magazine
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548:, being written in an entertaining and meticulous manner. She nevertheless believed that it contained problems, for instance disagreeing with Hutton's statement that
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was ultimately a Christian and believing that he had left some historical sections underdeveloped. She notes that because he is dealing with the hidden history of a
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408:. Hutton then discusses the archaeological ideas of ancient goddesses which were prevalent at the time, in particular those put forward by the likes of
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761:, Whitmore then looks at the British cunning folk, arguing that again Hutton made mistakes, in doing so highlighting the works of historians
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276:(1960–) published an article entitled "Methodological Flaws in Recent Studies of Historical and Modern Witchcraft" in the Canadian journal
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as modern icons by Romanticists, and discussing the wealth of literary references to Pan produced in the 19th and early 20th centuries.
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513:– then a scholarly but not yet academic publication – two separate academics published reviews of Hutton's book. Gina O'Connor of the
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in 1981. Focusing his research interests on Early Modern England, he subsequently published a string of four books on the subject;
734:, Hutton has "swept aside significant unresolved questions, significant contrary evidence and whole fields of potential inquiry."
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Hutton responded to these criticisms in a 2010 paper entitled "Writing the History of Witchcraft: A Personal View", published in
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Whitmore starts his argument by claiming that Hutton misrepresents the historical consensus of those who have studied the
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Public criticism came from the practising Wiccan Jani Farrell-Roberts, who took part in a published debate with Hutton in
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The response from the Pagan community was somewhat mixed. Many Pagans embraced his work, with the prominent Wiccan Elder
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183:(2003), whilst the New Zealander Ben Whitmore published a short book casting a critical eye on Hutton's work, entitled
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he used a "belittling" tone to discuss Murray's work. Hutton responded to Frew in an article published in the journal
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161:. The work was first presented as "The Triumph of the Moon" by Hutton, at the Centre For Pagan Studies in 1995.
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2014:
1982:
Magic and Witchery in the Modern West: Celebrating the Twentieth Anniversary of 'The Triumph of the Moon'
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544:. Noting that it was unparalleled, she believed that it was a valuable addition to the growing field of
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was well received in both academia and the mainstream press. Various academics working in the fields of
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Hutton, Ronald (2000). "Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft".
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has star-struck a generation of Pagans and substantially changed the way we see ourselves. For some,
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292:, of being particularly guilty of this. He furthermore went on to criticise the English folklorist
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819:." Noting that Whitmore "makes no attempt to construct an alternate history" to that presented in
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Whitlock, Robin (January–February 2011). "Is it time for Pagans to fight for their rights?".
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has become a cornerstone of faith, perhaps read alongside Hutton's other books on paganism."
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The second chapter, 'Finding a Goddess', looks at the development of both a moon goddess and
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in which he criticised the study of Wiccan history up till that point, including Hutton's
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magazine in 2003. Farrell-Roberts was of the opinion that in his works, Hutton dismissed
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In 2009, Hidden Publishing released an edited volume in honour of Ronald Hutton and his
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had been depicted in Romanticist and other forms of literature, such as in the works of
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Before Hutton's work, no professional historian had ever examined the history of Wicca.
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that I have written." He went on to challenge Whitmore on this, asking why his work in
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Alexandrian Wiccan High Priest Ben Whitmore published a scathing criticism of Hutton's
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1985:
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Bull of Heaven: The Mythic Life of Eddie Buczynski and the Rise of the New York Pagan
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255:(1990). 1991 saw the publication of his first work on the subject of pagan religion,
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High Priest named Ben Whitmore published a short book criticising both Hutton and
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1984:. Palgrave Historical Studies in Witchcraft and Magic. Cham: Palgrave Macmillan.
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The Restoration: A Political and Religious History of England and Wales 1658–1660
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is a book which neither Pagan nor scholar of Pagans should go without reading."
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138:(1991) as well as studies of British folk customs and the Early Modern period.
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The latter half of the book instead looked at the early development of Wicca.
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Hutton, Ronald (2010). "Writing the History of Witchcraft: A Personal View".
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401:
121:
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1836:"Book Review: The Triumph of the Moon: A History of Modern Pagan Witchcraft"
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1806:
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1498:"Methodological Flaws in Recent Studies of Historical and Modern Witchcraft"
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132:, and had previously published a study of ancient pre-Christian religion,
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The Pagan Religions of the Ancient British Isles: Their Nature and Legacy
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also published a review of Hutton's tome authored by Sarah Whedon of the
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614:". The Pagan researcher Michael G. Lloyd, writing in his biography of
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Ambler, Rodney (2002). "Religious Life and the Contemporary World".
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to be "a passionate, important and consistently fascinating book."
1999:
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Trials of the Moon: Reopening the Case for Historical Witchcraft
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Trials of the Moon: Reopening the Case for Historical Witchcraft
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best. However, he also argued for its importance as a genuine
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The Triumph of the Moon: A History of Modern Pagan Witchcraft
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The Triumph of the Moon: A History of Modern Pagan Witchcraft
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The Triumph of the Moon: A History of Modern Pagan Witchcraft
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The Pomegranate: The International Journal of Pagan Studies
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The Pomegranate: The International Journal of Pagan Studies
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The Pomegranate: The International Journal of Pagan Studies
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The Pomegranate: The International Journal of Pagan Studies
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Blood and Mistletoe: The History of the Druids in Britain
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in the works of literary figures like Keats, Shelley and
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Charles the Second, King of England, Scotland and Ireland
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For the Isaac Asimov science essay of the same name, see
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Ten Years of Triumph of the Moon: A Collection of Essays
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in 1999. At the time, Hutton was a Reader in History at
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Season of the Witch: How the Occult Saved Rock and Roll
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Tully, Caroline; Hutton, Ronald (subject) (May 2011).
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1719:"Ronald Hutton – Wicca and other invented traditions"
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In 1998, the year before the publication of Hutton's
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610:referring to it as "an authority on the history of
1881:The Pomegranate: A New Journal of Neopagan Thought
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510:The Pomegranate: A New Journal of Neopagan Thought
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2147:The Pagan Religions of the Ancient British Isles
1950:The Pagan Religions of the Ancient British Isles
1760:The Pagan Religions of the Ancient British Isles
1677:The Pagan Religions of the Ancient British Isles
1578:. Oxford and New York: Oxford University Press.
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787:The Pagan Religions of the Ancient British Isles
258:The Pagan Religions of the Ancient British Isles
135:The Pagan Religions of the Ancient British Isles
1980:Feraro, Shai; White, Ethan Doyle, eds. (2019).
1618:. New Haven and London: Yale University Press.
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1070:
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2015:
676:to certain ideas, incidents, or controversies
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2820:The Challenge of the Cults and New Religions
1555:. Oxford, UK and Cambridge, USA: Blackwell.
1439:Aloi, Peg (2010). "Review of Ben Whitmore's
282:Pagan Religions of the Ancient British Isles
2474:Strange Gods: The Great American Cult Scare
1979:
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785:and Asphodel Long's criticisms of Hutton's
741:, highlighting the work of historians like
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2008:
686:this issue before removing this message.
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1656:(2). Cambridge University Press: 408–409.
40:The first edition cover of Hutton's book.
1857:"Interview with Professor Ronald Hutton"
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739:witch trials in the Early Modern period
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427:
320:
2934:Religious controversies in literature
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2003:
1650:The Journal of Ecclesiastical History
483:The Journal of Ecclesiastical History
2889:Academic studies of ritual and magic
2862:Violence and New Religious Movements
2706:From the Ashes: Making Sense of Waco
2555:Witchcraft and Paganism in Australia
2114:Magic, Witchcraft and the Otherworld
2105:Witchcraft and Paganism in Australia
1819:. Hubbarston, MAS.: Asphodel Press.
656:
431:
324:
2734:The Ashes of Waco: An Investigation
2390:Books about new religious movements
1956:Pagan Network for the Inland Empire
1159:Farrell-Roberts, Jani. (May 2003).
777:by making reference to the work of
680:create a more balanced presentation
475:
13:
2848:How the Millennium Comes Violently
2841:Cults: Faith, Healing and Coercion
2799:The Politics of Religious Apostasy
1972:
797:and his public disagreements with
486:, the historian Alec Ryrie of the
471:Academic reception and recognition
14:
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2664:Getting It: The Psychology of est
2604:Modern Paganism in World Cultures
2295:Modern Paganism in World Cultures
2029:
1875:Whedon, Sarah (2000). "Review of
241:The Royalist War Effort 1642–1646
2590:Persuasions of the Witch's Craft
2460:The Mystical Geography of Quebec
2087:Persuasions of the Witch's Craft
842:Hutton on Whitmore's work, 2010.
661:
435:
328:
173:Ten Years of Triumph of the Moon
105:Print (hardback & paperback)
2678:Contemporary Religious Satanism
2250:Scarboro, Campbell and Stave's
1644:Ryrie, Alec (2002). "Review of
1466:Journal of Contemporary History
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582:Pagan reception and recognition
501:Journal of Contemporary History
2283:Pearson, Roberts and Samuel's
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1756:Long, Asphodel (Summer 1992).
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253:The British Republic 1649–1660
235:, before gaining a job at the
227:Hutton had studied history at
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2909:Oxford University Press books
2765:Books critical of Scientology
2685:The Order of the Solar Temple
2611:Never Again the Burning Times
2453:A Republic of Mind and Spirit
2330:Magic, Ritual, and Witchcraft
2222:Introduction to Pagan Studies
2096:Never Again the Burning Times
1675:"A Review of Ronald Hutton's
870:
789:(1991), Hutton's debate with
718:In 2010, a New Zealander and
375:Hutton, in the preface, 1999.
261:, released by the publishers
208:prominent Wiccan High Priest
190:
2899:History books about religion
2692:Les Mythes du Temple Solaire
1478:10.1177/00220094020370030801
913:The Centre For Pagan Studies
894:The Centre For Pagan Studies
875:
804:
7:
2904:History books about England
2785:Controversial New Religions
2758:Criticism and controversies
2720:Sex, Slander, and Salvation
1840:The Cauldron: A Pagan Forum
480:In his review published in
311:
229:Pembroke College, Cambridge
10:
2955:
2827:Zealot: A Book About Cults
2432:The Myth of Disenchantment
2396:General and historiography
2182:and theological approaches
1948:"Some thought on the book
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1891:
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1815:Lloyd, Michael G. (2012).
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801:and Jani Farrell-Roberts.
601:Wiccan Ben Whitmore, 2010.
560:Influence in Pagan studies
203:Ronald Hutton was born in
18:
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2643:A Field Guide to Otherkin
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2526:Modern paganism and magic
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2395:
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1916:. Auckland: Briar Books.
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622:Jani Farrell-Roberts and
290:Crafting the Art of Magic
120:by the English historian
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93:
83:
73:
63:
55:
45:
33:
2929:1990s in modern paganism
2247:(1979, 1986, 1996, 2006)
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488:University of Birmingham
233:Magdalen College, Oxford
2425:The Triumph of the Moon
2306:Academic, peer-reviewed
2233:Sociological approaches
2158:The Triumph of the Moon
2076:folkloristic approaches
1877:The Triumph of the Moon
1807:10.1558/pome.v13.i10.48
1788:The Triumph of the Moon
1784:O'Connor, Gina (2000).
1646:The Triumph of the Moon
1614:Hutton, Ronald (2009).
1570:Hutton, Ronald (1999).
1547:Hutton, Ronald (1991).
710:in his own short book,
590:The Triumph of the Moon
199:Hutton and his research
165:The Triumph of the Moon
142:The Triumph of the Moon
126:Oxford University Press
78:Oxford University Press
21:The Tragedy of the Moon
2939:English-language books
2919:Books by Ronald Hutton
2884:1999 non-fiction books
2713:The Making of a Moonie
2534:A Community of Witches
2481:Misunderstanding Cults
2264:A Community of Witches
1946:Wolfe, Lorena (1994).
1907:Whitmore, Ben (2010).
1701:Cite journal requires
1637:10.1558/pome.v12i2.239
1457:10.1558/pome.v12i2.263
930:Tulley and Hutton 2011
839:
715:
638:'s theories about the
598:
542:University of Colorado
529:
515:University of Colorado
372:
272:, the American Wiccan
219:
159:new religious movement
2541:Drawing Down the Moon
2439:The Occult: A History
2418:Nature Religion Today
2286:Nature Religion Today
2244:Drawing Down the Moon
2136:Historical approaches
2050:Contemporary paganism
888:Belham-Payne, Julia.
835:
705:
586:
532:— Sarah Whedon, 2000.
521:
360:
237:University of Bristol
215:
124:, first published by
16:Book by Ronald Hutton
2576:Mastering Witchcraft
2516:Mystics and Messiahs
2467:A Course in Miracles
1749:Fifty Years of Wicca
1663:Non-academic sources
2914:Pagan studies books
2771:Apocalypse Observed
2597:Her Hidden Children
2350:Pagan studies books
2169:Her Hidden Children
2074:Anthropological and
2064:Western esotericism
1933:on 16 December 2011
829:Triumph of the Moon
775:Dorothy Clutterbuck
732:Triumph of the Moon
724:Triumph of the Moon
708:Triumph of the Moon
566:Triumph of the Moon
525:Triumph of the Moon
493:Triumph of the Moon
428:Part Two: Microcosm
414:Jane Ellen Harrison
321:Part One: Macrocosm
270:Triumph of the Moon
30:
2834:Cult Controversies
2792:Cults in Our Midst
2509:The New Vigilantes
2191:Enchanted Feminism
1441:Trials of the Moon
865:Trials of the Moon
857:Trials of the Moon
720:Alexandrian Wiccan
716:
712:Trials of the Moon
652:Trials of the Moon
447:. You can help by
340:. You can help by
294:Jacqueline Simpson
185:Trials of the Moon
154:contemporary Pagan
130:Bristol University
28:
2894:Alexandrian Wicca
2871:
2870:
2813:All Gods Children
2778:Gods of the Blood
2748:Ghosts of Kanungu
2583:The Satanic Witch
2569:Dreaming the Dark
2548:Living Witchcraft
2488:The New Believers
2411:The Darkened Room
2357:
2356:
2275:Interdisciplinary
2253:Living Witchcraft
2202:Gods of the Blood
2180:Religious studies
1991:978-3-030-15548-3
1952:by Ronald Hutton"
1923:978-0-473-17458-3
1731:on 9 January 2010
1517:10.7202/1087732ar
855:In her review of
747:Gustav Henningsen
700:
699:
678:. Please help to
670:This section may
465:
464:
358:
357:
118:religious history
109:
108:
94:Publication place
68:Religious history
2946:
2562:Witching Culture
2384:
2377:
2370:
2361:
2360:
2125:Witching Culture
2024:
2017:
2010:
2001:
2000:
1995:
1967:
1965:
1963:
1942:
1940:
1938:
1932:
1926:. Archived from
1915:
1903:
1888:
1871:
1869:
1867:
1851:
1849:
1847:
1834:Stryder (n.d.).
1830:
1811:
1809:
1780:
1778:
1776:
1752:
1745:Lamond, Frederic
1740:
1738:
1736:
1727:. Archived from
1710:
1704:
1699:
1697:
1689:
1687:
1685:
1657:
1640:
1619:
1610:
1589:
1577:
1566:
1554:
1543:
1541:
1539:
1534:on 25 April 2012
1533:
1527:. Archived from
1502:
1489:
1460:
1432:Academic sources
1421:
1415:
1409:
1403:
1397:
1391:
1385:
1379:
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963:
957:
951:
945:
939:
933:
927:
914:
911:
905:
904:
902:
900:
885:
843:
695:
692:
665:
664:
657:
612:Gardnerian Wicca
602:
554:mystery religion
550:Madame Blavatsky
533:
476:Academic reviews
460:
457:
439:
432:
406:Charlotte Brontë
391:G. K. Chesterton
387:R. M. Ballantyne
376:
366:history and not
353:
350:
332:
325:
223:
85:Publication date
38:
31:
27:
2954:
2953:
2949:
2948:
2947:
2945:
2944:
2943:
2874:
2873:
2872:
2867:
2753:
2741:Sacred Journeys
2650:The Book of est
2628:Specific groups
2623:
2521:
2391:
2388:
2358:
2353:
2342:
2323:The Pomegranate
2307:
2301:
2276:
2270:
2228:
2181:
2175:
2131:
2075:
2069:
2057:Nature religion
2033:
2028:
1998:
1992:
1975:
1973:Further reading
1970:
1961:
1959:
1958:. United States
1936:
1934:
1930:
1924:
1913:
1865:
1863:
1845:
1843:
1842:. United States
1827:
1774:
1772:
1734:
1732:
1724:The Independent
1717:(13 May 2007).
1702:
1700:
1691:
1690:
1683:
1681:
1660:
1586:
1563:
1537:
1535:
1531:
1500:
1494:Frew, Donald H.
1429:
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845:
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807:
779:Philip Heselton
751:Gábor Klaniczay
696:
690:
687:
666:
662:
655:
650:Ben Whitmore's
636:Margaret Murray
628:
616:Eddie Buczynski
608:Frederic Lamond
604:
600:
584:
562:
538:The Pomegranate
535:
531:
498:Writing in the
478:
473:
461:
455:
452:
445:needs expansion
430:
378:
374:
354:
348:
345:
338:needs expansion
323:
314:
299:Pagan Religions
225:
221:
201:
193:
144:dealt with the
102:Media type
86:
41:
24:
17:
12:
11:
5:
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2865:
2858:
2855:Sacred Suicide
2851:
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2816:
2809:
2806:Bounded Choice
2802:
2795:
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2646:
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2625:
2624:
2622:
2621:
2618:The Wiccan Web
2614:
2607:
2600:
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2558:
2551:
2544:
2537:
2529:
2527:
2523:
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2520:
2519:
2512:
2505:
2502:Pagan Theology
2498:
2495:Another Gospel
2491:
2484:
2477:
2470:
2463:
2456:
2449:
2442:
2435:
2428:
2421:
2414:
2407:
2404:Occult America
2399:
2397:
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2326:
2319:
2311:
2309:
2303:
2302:
2300:
2299:
2290:
2280:
2278:
2277:edited volumes
2272:
2271:
2269:
2268:
2257:
2248:
2236:
2234:
2230:
2229:
2227:
2226:
2217:
2213:Pagan Theology
2206:
2195:
2185:
2183:
2177:
2176:
2174:
2173:
2162:
2151:
2139:
2137:
2133:
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2100:
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2077:
2071:
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2060:
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2027:
2026:
2019:
2012:
2004:
1997:
1996:
1990:
1976:
1974:
1971:
1969:
1968:
1943:
1922:
1904:
1895:Kindred Spirit
1889:
1872:
1861:Necropolis Now
1852:
1831:
1826:978-1938197048
1825:
1812:
1781:
1766:Wood and Water
1753:
1751:. Green Magic.
1741:
1711:
1703:|journal=
1666:
1665:
1664:
1659:
1658:
1641:
1631:(2): 239–262.
1620:
1611:
1601:(1): 103–117.
1590:
1585:978-0198207443
1584:
1567:
1561:
1544:
1490:
1472:(3): 467–478.
1461:
1451:(2): 263–269.
1435:
1434:
1433:
1428:
1425:
1423:
1422:
1410:
1398:
1396:. pp. 253—254.
1386:
1371:
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1129:
1117:
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1093:
1081:
1066:
1054:
1052:. pp. 474—475.
1042:
1030:
1018:
1006:
994:
982:
980:. pp. vii–xii.
970:
958:
946:
934:
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906:
879:
877:
874:
872:
869:
834:
806:
803:
755:Bengt Ankarloo
743:Carlo Ginzburg
698:
697:
682:. Discuss and
669:
667:
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620:
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583:
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520:
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359:
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274:Donald H. Frew
214:
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97:United Kingdom
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2731:
2729:
2728:
2727:Werner Erhard
2724:
2722:
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2717:
2715:
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2673:
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2659:
2658:
2657:Doomsday Cult
2654:
2652:
2651:
2647:
2645:
2644:
2640:
2638:
2637:
2636:Aliens Adored
2633:
2632:
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2188:Salomonsen's
2187:
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2031:Pagan studies
2025:
2020:
2018:
2013:
2011:
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1715:Lachman, Gary
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1340:Whitmore 2010
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1328:Whitmore 2010
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1316:Whitmore 2010
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1304:Whitmore 2010
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1113:Whitmore 2010
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1062:O'Connor 2000
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859:published in
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146:early history
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122:Ronald Hutton
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116:is a book of
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1981:
1960:. Retrieved
1955:
1949:
1935:. Retrieved
1928:the original
1909:
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1773:. Retrieved
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1735:30 September
1733:. Retrieved
1729:the original
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1536:. Retrieved
1529:the original
1508:
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1448:
1444:
1440:
1427:Bibliography
1413:
1401:
1389:
1362:
1342:. pp. 79—81.
1335:
1330:. pp. 61—78.
1323:
1318:. pp. 55—59.
1311:
1306:. pp. 51—54.
1299:
1294:. pp. 43—50.
1287:
1282:. pp. 35—34.
1275:
1270:. pp. 31—34.
1263:
1258:. pp. 25—29.
1251:
1246:. pp. 17—24.
1239:
1234:. pp. 13—16.
1227:
1215:
1203:
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1179:
1167:
1161:The Cauldron
1160:
1155:
1149:Stryder n.d.
1144:
1132:
1120:
1108:
1096:
1091:. pp. 11—12.
1084:
1057:
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1033:
1028:. pp. 43—51.
1021:
1016:. pp. 32—42.
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909:
897:. Retrieved
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759:James Frazer
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674:undue weight
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632:The Cauldron
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449:adding to it
444:
410:Arthur Evans
402:Mother Earth
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349:October 2012
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342:adding to it
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181:The Cauldron
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2699:Scientology
2671:Underground
2292:Strmiska's
2121:Magliocco's
1962:20 November
1937:23 November
1866:20 November
1846:20 November
1786:"Review of
1775:20 November
1758:"Review of
1684:20 November
1505:Ethnologies
1394:Hutton 2010
1382:Hutton 2010
1367:Hutton 2010
1355:Hutton 2010
1222:. pp. 5—11.
1127:. p. 64—65.
1125:Lamond 2004
1077:Whedon 2000
1050:Ambler 2002
1026:Hutton 1999
1014:Hutton 1999
1004:. pp. 3—31.
1002:Hutton 1999
990:Hutton 1999
978:Hutton 1999
966:Hutton 2000
942:Hutton 1991
726:. Entitled
644:Norman Cohn
568:, entitled
286:Aidan Kelly
278:Ethnologies
251:(1989) and
2878:Categories
2083:Luhrmann's
1671:Dashu, Max
1538:3 December
1186:. pp. 1—2.
1137:Lloyd 2012
1101:Evans 2009
1089:Evans 2009
1038:Ryrie 2002
890:"Director"
871:References
795:Lindow Man
791:J. D. Hill
763:Emma Wilby
691:March 2018
640:Witch-Cult
395:Lord Byron
205:Ootacamund
191:Background
2198:Gardell's
2165:Clifton's
1800:: 48–50.
1525:248139530
1511:(1): 33.
1486:144740996
1420:. p. 264.
1418:Aloi 2010
1408:. p. 263.
1406:Aloi 2010
1384:. p. 258.
1369:. p. 257.
1357:. p. 253.
1139:. p. 160.
992:. p. vii.
968:. p. 103.
954:Frew 1998
876:Footnotes
805:Reception
783:Max Dashu
263:Blackwell
231:and then
74:Publisher
2308:journals
2260:Berger's
2154:Hutton's
2143:Hutton's
2093:Orion's
2043:Paganism
1902:: 32–34.
1887:: 48–51.
1747:(2004).
1673:(1998).
1595:Folklore
1496:(1998).
1103:. p. 12.
825:anything
799:Don Frew
767:Éva Pócs
577:results.
312:Synopsis
304:Folklore
247:(1985),
243:(1982),
187:(2010).
175:(2009).
56:Language
2240:Adler's
2219:Davy's
2102:Hume's
1607:1260981
1210:. p. 4.
1198:. p. 2.
1115:. p. 1.
821:Triumph
817:Triumph
684:resolve
594:Triumph
64:Subject
59:English
2298:(2005)
2289:(1998)
2267:(1999)
2256:(1994)
2225:(2007)
2216:(2003)
2209:York's
2205:(2003)
2194:(2002)
2172:(2005)
2161:(1999)
2150:(1991)
2128:(2004)
2117:(2000)
2108:(1997)
2099:(1995)
2090:(1989)
1988:
1920:
1823:
1605:
1582:
1559:
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1484:
899:1 June
642:using
626:debate
418:Apollo
383:druids
46:Author
2316:Aries
1931:(PDF)
1914:(PDF)
1603:JSTOR
1532:(PDF)
1521:S2CID
1501:(PDF)
1482:S2CID
672:lend
150:Wicca
1986:ISBN
1964:2011
1939:2011
1918:ISBN
1868:2011
1848:2011
1821:ISBN
1777:2011
1737:2011
1707:help
1686:2011
1580:ISBN
1557:ISBN
1540:2011
901:2020
765:and
753:and
420:and
412:and
393:and
152:, a
89:1999
1900:108
1879:".
1802:doi
1648:".
1633:doi
1599:111
1513:doi
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1453:doi
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793:on
507:In
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422:Pan
368:the
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148:of
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