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Wiccan priestess, witch and author Cheri Lesh's craft name is Cerridwen Fallingstar.

A craft name, also referred to as a magical name, is a secondary religious name often adopted by practitioners of Wicca and other forms of Neopagan witchcraft or magic. Craft names may be adopted as a means of protecting one's privacy (especially for those who are "in the broom closet"), as an expression of religious devotion, or as a part of an initiation ritual. It may also be used as a protective method, as it is believed by some that one's "true name" can be used to identify that person for the purpose of magical activities (predominantly curses).

Pseudonym

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The idea of using an alternate name as an attempt to develop a different persona is not restricted to Neopagans: Samuel Clemens' adoption of the name Mark Twain has been described as the adoption of a magical name.[1] Before the emergence of Neopaganism similar pseudonyms appear to have been used by writers of grimoires such as The Book of Abramelin, attributed to the Rabbi Yaakov Moelin.[2]

Uses

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In traditional forms of Wicca, such as Gardnerian or Alexandrian, Craft names are typically adopted primarily out of regard for their symbolism. Craft names may be carefully guarded and used only with members of one's own coven. Some Wiccans will use two different Craft names, one with the general public (or the Neopagan community) and one with their covenmates.[3] Wiccans who choose to conceal their religion to avoid religious discrimination may use a craft name when speaking to the press. The use of Craft names as online handles for Neopaganism- or Wicca-related groups and discussions has become increasingly common.

The use (or over-use) of "outer court" Craft names (to be used outside of initiates-only or "inner-court" settings) is the subject of some debate. Some treat the choosing of a name as a solemn and significant event[4] while others regard the practice as an affectation to be ridiculed.[5]

Craft names of well-known individuals

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Craft names of some famous Wiccans and other Neopagan witches include:

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Craft name

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from Grokipedia
A craft name, also known as a magical name, is a pseudonym adopted by many initiates in and other traditions to symbolize spiritual rebirth and to distinguish sacred practices from everyday life. This practice emerged with the mid-20th-century revival of witchcraft as a structured initiatory path, particularly in traditions like , where secrecy from outsiders was emphasized to foster confidentiality amid legal and social risks post-World War II. Craft names are typically selected or bestowed during dedication or elevation rituals, often drawing from mythology, nature elements, astrology, or personal spiritual insights to reflect the practitioner's path or aspirational qualities, such as "Oak Seeker" for one attuned to trees or "Arsinoe" evoking ancient figures. While rooted in modern neopaganism rather than pre-Christian customs, they function as psychological tools for entering a ritual mindset, akin to an alter ego that enhances focus during magic and provides a layer of anonymity in community settings. Not all contemporary pagans employ them, viewing the tradition as optional or superfluous in less secretive eras, though they remain a defining rite in lineage-based covens emphasizing symbolism over historical continuity.

Definition and Etymology

Core Meaning as Pseudonym

A primarily functions as a in Wiccan and neopagan practices, providing a deliberate separation between a practitioner's legal identity and their to mitigate risks associated with public disclosure of involvement in . This alias allows individuals to participate in , community gatherings, and magical workings without revealing their everyday name, which was particularly vital in the mid-20th century when faced legal and social persecution in places like the prior to the repeal of the Witchcraft Act in 1951. By adopting such a name upon , witches create a veil of anonymity that safeguards against professional repercussions, familial disapproval, or targeted hostility from those opposed to pagan beliefs. The pseudonym aspect extends to esoteric principles, where true names hold inherent power in magical traditions, potentially exposing one to curses, bindings, or unintended influences if known to adversaries. Thus, the craft name acts not merely as a but as a rebirth, invoked exclusively within sacred spaces to invoke a distinct magical identity while preserving the integrity of one's profane life. Even as societal acceptance of has grown since the 1970s, this core pseudonymous role persists for practitioners valuing privacy amid ongoing cultural stigma or online doxxing risks. In practice, the 's pseudonym quality is reinforced during initiations, where initiates publicly declare it in response to challenges about their identity, marking a formal dissociation from their . This underscores a commitment to the Craft's boundaries, ensuring that mundane and magical spheres remain compartmentalized for personal protection and ritual efficacy.

Linguistic Origins

The term "craft" in "craft name" originates from Old English cræft, denoting skill, power, or applied knowledge, derived from Proto-Germanic krab- or kraf-, implying the act of forming or wielding strength, with possible roots in Proto-Indo-European gerebh- "to scratch" or "carve," evoking craftsmanship through shaping materials. In the specific context of occult practices, this evolved into wiccecraeft by the pre-1150 period, compounding wicce (witch or sorcerer) with cræft to signify the practiced art of sorcery or magic, as documented in early English texts. Modern usage of "the Craft" as a euphemism for witchcraft or emerged in the mid-20th century, particularly through Gerald Gardner's publications like Witchcraft Today (1954), where it denoted the initiatory tradition's ritual expertise rather than mere . The compound "craft name," a without pre-modern precedents in literature, thus linguistically combines this skilled domain (craft) with name (Old English nama, from Proto-Germanic namō, denoting a label or identity), reflecting a pseudonym adopted for esoteric identity within Wiccan or Neopagan rites. This formulation underscores a functional, descriptive origin rather than archaic mysticism, aligning with 's synthesis of and contemporary invention.

Historical Development

Roots in Modern Wicca

The practice of adopting a craft name originated within the initiatory framework of , the foundational tradition of modern established by Gerald Brosseau Gardner in the late 1940s. Gardner, who used the craft name Scire for his 1949 novel High Magic's Aid—a work that veiled descriptions of Wiccan rituals—influenced the integration of such names into coven rites as symbols of spiritual transformation and secrecy. This occurred amid the UK's Witchcraft Act of 1735, which criminalized claims of supernatural powers until its repeal on June 19, 1951, necessitating pseudonyms to shield practitioners from persecution or social ostracism. Gardner's covens, formed around 1947 following his claimed encounters with hereditary witches in the , formalized craft names as part of degree elevations, drawing partial inspiration from orders like the Hermetic Order of the Golden Dawn, where members adopted Latin mottos as magical aliases. In Gardnerian tradition, craft names are typically conferred or selected during the second-degree , marking proficiency in tools and signifying the initiate's deeper commitment to the . Early examples include Edith "Dafo" Woodford, a key figure in Gardner's initial initiated around 1941, whose magical name reflected this custom. , initiated by Gardner in 1953 and a primary author of Wiccan , also employed a magical name within the group, underscoring the name's role in fostering a distinct identity separate from mundane life. These names, often derived from mythology, nature, or invented terms evoking power, were not merely pseudonyms but tools for psychological and energetic alignment, aligning the practitioner's will with magical workings—a concept echoed in Gardner's 1954 publication Witchcraft Today, though not explicitly detailed there. The custom spread through lineaged initiations post-1951, as gained adherents despite ongoing stigma, with figures like —initiated in Gardner's in 1960 and who adopted the name Robat—exporting it to the . Buckland's 1986 Complete Book of Witchcraft codified the practice for self-initiates and covens, emphasizing its utility for privacy during the 1980s Satanic Panic, when over 12,000 unsubstantiated ritual abuse claims surfaced in the U.S. While some historians, such as , attribute 's structures—including craft names—to Gardner's syntheses of , folk magic, and Aleister Crowley's rather than unbroken ancient lineages, the empirical record confirms its embedding in modern praxis from the tradition's inception. This roots the craft name as a modern innovation tailored to the needs of a revivalist mystery religion operating in a skeptical, post-persecution era.

Precedents in Earlier Occult Practices

The adoption of specialized initiatory names in Western occult practices traces back to the late 19th century, particularly within the Hermetic Order of the Golden Dawn, founded in 1888 by , , and . This , drawing from Hermetic, Kabbalistic, and Rosicrucian traditions, required new members to select a "magical " upon initiation into its Neophyte grade, typically phrased in Latin, Greek, Hebrew, or another non-native language to symbolize detachment from mundane identity and alignment with esoteric aspirations. The motto served practical functions akin to later craft names: concealing the practitioner's civil identity from outsiders, invoking a persona during ceremonial work, and encapsulating personal magical goals, such as self-transformation or divine communion. Specific examples from Golden Dawn membership illustrate this convention's depth. Westcott employed "Sapere Aude" ("Dare to be wise") and "Non Omnis Moriar" ("I shall not wholly die"), reflecting Enlightenment ideals of knowledge and immortality, while Mathers adopted "'S Rioghail Mo Dhream" ("Royal is my tribe"), evoking Celtic heritage and hierarchical spiritual lineage. These mottos were not mere aliases but were ritually affirmed and used exclusively in lodge communications and invocations, reinforcing the initiate's symbolic rebirth and separation from profane existence—a causal mechanism rooted in the order's belief that naming confers power over one's higher self. Such practices influenced subsequent esoteric groups, including those blending with emerging Neopagan elements, by establishing a template for name-based identity shifts in initiatory contexts. This motif persisted into early 20th-century orders like Crowley's Argentum Astrum (A∴A∴, founded 1907) and the (O.T.O., restructured under Crowley from 1912), where magical names or mottos denoted progressive attainment and , often evolving with grade advancements. For instance, O.T.O. members adopted Latin phrases like "Fiat Pax" ("Let there be peace") to embody philosophical commitments, mirroring Golden Dawn precedents while adapting to Thelemic emphases on individual sovereignty. Earlier traditions, such as or Rosicrucian manifestos from the , employed symbolic titles (e.g., "Knight of the Rose Croix") tied to degrees rather than personalized mottos, lacking the explicit ritual pseudonymy of later occultism. These developments provided a direct structural precedent for Wiccan craft names, prioritizing empirical secrecy amid historical persecution risks and metaphysical self-reinvention, though without the folkloric or deity-inspired flavors of mid-20th-century Neopaganism.

Purposes and Practices

Secrecy and Personal Protection

In Wiccan traditions, craft names enable practitioners to maintain operational within covens and rituals, separating their legal identities from their spiritual activities to mitigate risks of or social repercussions. This compartmentalization allows individuals to engage in practices without exposing , , or community ties to potential , a precaution rooted in the Craft's emphasis on privacy oaths. Such measures address ongoing societal skepticism toward Neopaganism, where public identification can lead to professional setbacks, as reported by practitioners in self-published accounts from established pagan communities. Historically, this secrecy draws from pre-1951 British contexts, when the Witchcraft Act of 1735 criminalized witchcraft claims, compelling early Wiccans like Gerald Gardner's initiates to use pseudonyms to evade legal scrutiny and informant risks within small, insular groups. Even after , the tradition endured to safeguard against inquisitive outsiders or internal betrayals, with covens enforcing vows not to disclose true names. Practitioner testimonies indicate that this anonymity prevented chain-reaction exposures during mid-20th-century raids or media sensationalism. From an esoteric viewpoint, craft names offer personal protection by concealing one's "," which lore posits as a conduit for magical influence—knowing it purportedly allows adversaries to bind or harm the individual through sympathetic rituals. This belief, echoed in Wiccan protocols, aligns with broader hermetic principles where names embody vibrational essence, rendering the mundane identity insulated during spellwork. While for such mechanisms is absent, adherents cite anecdotal safeguards against curses or attacks as rationale for adoption.

Ritual Identity and Symbolism

In Wiccan and Neopagan traditions, the craft name functions as a core element of ritual identity, delineating the practitioner's sacred persona from their mundane existence to enable focused magical work. This distinction aids in altering consciousness, allowing the individual to embody heightened spiritual awareness during ceremonies. The name acts as an anchor for this magical self, often reflecting innate strengths, life lessons, or future aspirations to invoke corresponding energies. Symbolically, adopting a craft name signifies a profound transformation, equivalent to a spiritual rebirth that marks entry into a new phase of existence aligned with the divine. Practitioners typically derive names from mythological figures, natural phenomena, or correspondences—such as evoking a like for love-related workings or for martial prowess—to channel specific symbolic powers and reinforce personal connection to the . In some cases, numerological reduction of birth data or meditative revelation informs the choice, embedding layers of esoteric meaning tied to vibrational harmony. Within initiatory lineages like , the craft name's symbolism extends to secrecy, where it is oath-bound and shared solely among members to preserve potency and cultivate intimate group trust. This confidentiality underscores its role in catalyzing psychic evolution, as the name's restricted use in circle prevents dilution of its transformative essence. Overall, the craft name thus symbolizes not mere pseudonymity but a deliberate reconfiguration of for esoteric efficacy.

Adoption Rituals and Selection Process

The selection of a craft name in Wiccan and Neopagan traditions often begins with personal meditation or divinatory practices aimed at uncovering a name that symbolizes the practitioner's spiritual essence, such as drawing from mythological figures, natural elements, or archetypal qualities. Common methods include introspective exercises like visualizing one's ideal magical identity, interpreting dreams, or using tools such as tarot cards, , or to generate resonant options— for instance, reducing words to numerical values that align with personal birth data or astrological influences. In initiatory lineages, candidates may prepare a provisional name beforehand, which is then refined or confirmed through guidance from a or , emphasizing symbolic fit over arbitrary choice to foster a deeper connection to ritual work. Adoption rituals formally integrate the craft name into the practitioner's magical life, typically occurring during or self-dedication ceremonies within a consecrated circle. In coven traditions like Gardnerian or , the first-degree —conducted at night with oaths of secrecy—culminates in the initiate declaring or receiving the name, after which it is used exclusively in sacred contexts to invoke a transformed persona and maintain esoteric boundaries. The ritual may involve anointing, binding vows under the new name, or inscribing it in a , as described in practices where the initiate signs the name post-rite to affirm commitment. Solitary adopters perform analogous self-dedication rites, invoking deities like the and to empower and witness the name's assumption, often timing it to lunar phases or personal milestones for added potency. These processes underscore the name's role as a threshold marker, psychologically and separating mundane and sacred selves, though variations exist across eclectic modern practices where names may evolve or be publicly shared, diverging from stricter traditional . Empirical accounts from practitioners indicate that names are rarely changed post-adoption due to the invested energy, with retention rates high among long-term initiates to preserve continuity in magical workings.

Notable Examples

Craft Names of Influential Figures

Gerald Brosseau Gardner (1884–1964), recognized as the principal founder of modern , adopted the craft name Scire upon his initiation into the in the late 1930s. He used Scire as a for publishing two novels with themes, A Goddess Arrives in 1939 and High Magic's Aid in 1949, the latter serving as a veiled exposition of Wiccan practices despite Britain's Witchcraft Act of 1735 prohibiting such disclosures. Gardner's use of Scire underscored the tradition's emphasis on secrecy, as he revealed his legal name publicly only after the Act's repeal in 1951. Doreen Valiente (1922–1999), a key collaborator with Gardner who authored or revised foundational Wiccan texts like the , selected the craft name Ameth during her 1953 initiation into his . Ameth, inspired by John Dee's system, reflected her interest in and marked her transition from solitary study to coven-based practice. Valiente later distanced herself from Gardner due to his publicity-seeking but retained Ameth in private rituals, contributing to Wicca's liturgical evolution through works like Witchcraft for Tomorrow (1978). Alex Sanders (1926–1988), who established in the 1960s by adapting Gardnerian rites with added ceremonial elements, received the craft name Verbius from his grandmother's tradition around age seven, according to his accounts. Verbius, evoking Roman woodland deities, aligned with Sanders' dramatic initiatory narrative, which included claims of early exposure to family in ; however, these origins remain unverified beyond his testimonials and those of associates like . Sanders publicized his path aggressively, training over 1,000 initiates and blending with media spectacle, often performing as Verbius in rituals documented in films like Legend of the Witches (1970). Miriam Simos (born 1951), better known by her adopted craft name , emerged as a leading voice in feminist Neopaganism through the Reclaiming Tradition, which she co-founded in in 1979. , chosen to symbolize visionary flight and celestial guidance, replaced her in public work following her 1970s immersion in Pagan communities; it gained prominence via her 1979 book The Spiral Dance, which sold over 750,000 copies by emphasizing ecological and activist . Unlike initiatory in Gardnerian lines, Starhawk's open use of the name facilitated broader Neopagan outreach, influencing events like the 1980s . Edith Woodford-Grimes (1887–1975), operating under the craft name Dafo, initiated Gardner into the around 1939 and influenced early ritual structures, though her role was downplayed in Gardner's writings to protect anonymity. Dafo's name, possibly derived from for "cunning" or folkloric elements, exemplified pre-Gardnerian precedents where craft names preserved oral traditions amid fears. Her contributions, including choreographed dances and invocations, informed Gardnerian practice but surfaced mainly through posthumous accounts, highlighting the tension between and historical documentation in Wicca's origins.

Variations Across Traditions

In British Traditional Wicca, encompassing Gardnerian and Alexandrian lineages, craft names are conferred or selected during formal rites, marking the initiate's rebirth and integration into the coven's esoteric framework. These names, often derived from mythological, natural, or elements, are oath-bound secrets shared only among members to safeguard personal magical potency and prevent external dilution of efficacy. Dianic Wicca, a goddess-centered tradition emphasizing female autonomy and empowerment, typically involves craft names chosen to resonate with archetypes of the Triple Goddess—maiden, mother, crone—or specific deities like Diana, reflecting the practitioner's alignment with feminine divinity and life cycles. Unlike British traditions, secrecy around names varies by branch; Zsuzsanna Budapest's feminist Dianic covens prioritize communal sharing for political solidarity over strict confidentiality, while other variants retain partial veiling for ritual purity. Eclectic Wicca and solitary practices, which draw eclectically from global pagan sources without initiatory lineage requirements, feature self-selected craft names often inspired by personal intuition, astrological signs, or eclectic mythological motifs such as Celtic ogham or Norse runes. These names lack enforced secrecy, frequently appearing in public writings, online forums, or self-published grimoires, prioritizing individual expression over coven-bound oaths. Across traditions, some practitioners adopt multiple names corresponding to degrees of advancement or ritual contexts, such as an name for high magic versus a public persona for , though this is more prevalent in ceremonial-influenced eclectic paths than rigid initiatory ones.

Criticisms and Skeptical Perspectives

Rational and Empirical Critiques

Skeptics contend that the purported benefits of craft names, such as personal from malevolent forces or enhanced efficacy, lack any empirical validation through controlled studies or reproducible experiments. Claims of a "" granting power or shielding one's essence derive from and lore but fail under scientific scrutiny, as no peer-reviewed research demonstrates causal links between pseudonym adoption and outcomes. Broader investigations into magical practices, including those in Neopaganism, consistently find outcomes attributable to chance, , or rather than inherent mystical properties. From a psychological standpoint, any subjective improvements reported by practitioners—such as heightened self-confidence or immersion—stem from mundane identity reconfiguration rather than esoteric forces. indicates that altering one's name can foster a sense of renewal or alignment with desired traits, potentially reducing or boosting agency through self-fulfilling expectations, effects observed in contexts like personal reinvention unrelated to occultism. This aligns with cognitive mechanisms like response or role adoption, where symbolic acts reinforce belief without altering external reality. further amplifies anecdotal successes while discounting null results, a pattern common in unverified spiritual traditions. Historically, craft names emerged as a feature of mid-20th-century , pioneered by in the 1940s–1950s through syncretic blending of , , and invented , rather than unbroken ancient lineages. Skeptical analyses dismiss assertions of pre-Christian precedents as romantic fabrications, noting scant archaeological or textual evidence for pseudonymy in purported ancestral witchcraft traditions. Such modern origins undermine causal claims of timeless efficacy, positioning craft names as cultural artifacts suited to contemporary identity play but devoid of demonstrated empirical potency beyond social or psychological utility.

Debates Within Neopagan Communities

One prominent debate concerns the necessity of adopting a craft name, with traditionalists in initiatory lineages such as viewing it as integral to and coven secrecy, often bestowed during to signify rebirth into the . In contrast, many modern solitary or eclectic practitioners argue that craft names are optional, as permeates daily life without requiring a separate identity, and one's can suffice for purposes. This tension reflects broader divisions between structured, lineage-based traditions emphasizing symbolic rebirth and contemporary practices prioritizing personal flexibility. Secrecy surrounding craft names sparks further contention, rooted historically in fears of during Wicca's early development in the mid-20th century, when pseudonyms protected practitioners from social or legal repercussions. Proponents maintain that withholding names preserves potency and personal safety, particularly for those "in the broom closet" or facing workplace discrimination, while also serving as a psychological trigger to invoke a sacred distinct from mundane existence. Critics counter that in an era of reduced overt and widespread pagan communities, enforced secrecy fosters unnecessary division between spiritual and everyday selves, hindering integration and broader ; some now use craft names publicly as handles without diminishing their . Additional discussions revolve around selection methods and evolution, where traditional paths favor names revealed through , divine guidance, or coven elders to ensure symbolic depth, whereas self-chosen names via or generators are common among solitaries, prompting debates over authenticity. Practitioners often report names changing over time—sometimes after years—as personal growth demands realignment, underscoring that no single approach is prescriptive, though this fluidity challenges rigid traditionalists who see names as lifelong commitments. These intra-community exchanges highlight craft names' role less as dogmatic requirements and more as tools tailored to individual context, with empirical caution against unsubstantiated historical claims linking them directly to medieval "Burning Times" practices.

Cultural Impact and Evolution

Role in Neopagan Revival

Craft names emerged as a key element in the early formation of modern , facilitating the clandestine transmission of practices during the mid-20th-century Neopagan revival when and legal remnants of anti-witchcraft laws posed risks to participants. In Gardner's tradition, initiates adopted these names upon reaching the second degree of training, symbolizing a spiritual rebirth and separation from mundane identity, which reinforced coven cohesion and protected members' from outsiders. This mechanism, including oaths not to disclose craft names publicly, allowed the nascent movement to propagate through personal initiations without attracting unwanted scrutiny, particularly in the decade following the 1951 repeal of Britain's Witchcraft Act, when public revelation could still invite ridicule or professional harm. The practice drew partial inspiration from pre-existing pagan-inspired groups like the Order of Woodcraft Chivalry, founded in 1916 and active in England's —where Gardner claimed early coven meetings occurred—and which employed "woodcraft names" or "kin names" for ritualistic identity among members. Gardner's documented associations with the Order, including attendance at their gatherings in the 1950s, likely influenced Wicca's adoption of similar naming conventions, blending them with traditions to cultivate a sense of ancient continuity amid the revival's syncretic innovations. This ritual naming helped differentiate Wiccan practice from mainstream society, fostering an insular "magical personality" essential for the psychological and communal boundaries needed to sustain the tradition's growth from small, secretive s to broader networks. Influential figures exemplified craft names' role in expanding the revival; Doreen Valiente, adopting the name Ameth in 1953 upon initiation into Gardner's , revised key liturgical texts to emphasize poetic devotion over sensationalism, making more palatable for wider adoption and contributing to its doctrinal stabilization. Her efforts, conducted under her craft identity within private circles, enabled the subtle dissemination of refined rituals that influenced subsequent traditions like , underscoring how such names preserved esoteric integrity while the movement gained traction through publications like Gardner's Witchcraft Today in 1954. As Neopaganism proliferated in the , craft names transitioned from primary secrecy tools to enduring symbols of personal empowerment, aiding inclusivity for "broom closet" practitioners and perpetuating the revival's emphasis on transformative selfhood.

Modern Usage and Declining Secrecy

In contemporary Neopagan traditions, particularly initiatory forms of Wicca such as Gardnerian and Alexandrian lineages, craft names remain a standard element of dedication or initiation rituals, adopted as a symbolic rebirth into the spiritual path and used within coven circles to invoke a distinct magical identity separate from one's mundane persona. This practice emphasizes personal transformation and esoteric focus, with names often derived from mythology, nature, or introspection to align with the practitioner's inner essence or patron deities. However, solitary practitioners and eclectic witches, who constitute the majority of modern Pagans according to sociological surveys, frequently dispense with craft names entirely, integrating their legal names into both private rituals and public expressions of faith. The decline in secrecy surrounding craft names parallels broader societal shifts toward acceptance of and , accelerated by legal milestones like the U.S. recognition of as a in contexts since 1978 and the UK's Charity Commission approval of Pagan federations in 2010. Internet data from 2001-2008 revealed that Wiccan identification rates were higher in states with denser populations, higher education levels, and liberal political leanings, correlating with reduced need for as diminishes. While residual prejudice persists—particularly in conservative regions where workplace discrimination affects up to 40% of openly Pagan respondents per qualitative studies—public festivals, online communities, and media portrayals have normalized disclosure, with younger generations (under 30) reporting 2-3 times higher rates of openness compared to those over 50. This evolution manifests in prominent figures like author and activist (legal name Miriam Simos), who blends craft and real identities publicly, and the rise of "out of the broom closet" narratives in Pagan literature since the , signaling a transition from protective pseudonymity to authentic self-presentation. Nonetheless, in closed covens, craft names retain utility for maintaining ritual boundaries and preventing mundane intrusions, underscoring that while secrecy declines, the symbolic role endures in structured practices.

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  60. https://tinhouse.com/42475-2/
  61. https://www.patheos.com/blogs/panmankey/2016/06/the-witchs-guide-to-doreen-valiente/
  62. https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1468-5906.2008.00439.x
  63. https://www.ingentaconnect.com/content/10.1080/14766086.2014.933710
  64. https://www.nbcnews.com/think/opinion/paganism-witchcraft-are-making-comeback-rcna54444
  65. https://www.theatlantic.com/magazine/archive/2020/03/witchcraft-juliet-diaz/605518/
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