Messages In This Digest (8 Messages)
- 1.
- 3 Fates Web Store Opening From: bethamy
- 3a.
- Aussie books on wiccan religion. From: rowiepheasant
- 3b.
- Re: Aussie books on wiccan religion. From: Tish
- 4a.
- Re: Newbie From: rowiepheasant
- 4b.
- Re: Newbie From: john colley
- 5a.
- Re: Review 'Marks of an Absolute Witch' From: Media Officer
- 6a.
- Pagans In The Park, 12/11/2011, 11:00 am From: WitchesWorkshop@yahoogroups.com
Messages
- 1.
-
3 Fates Web Store Opening
Posted by: "bethamy" treewitch3@yahoo.com.au treewitch3
Tue Dec 6, 2011 11:57 am (PST)
Hi There One And All,
My Online Web Store the "3 Fates" 3 Sisters of Fate, Destiny and Chance has opened its web store door for trade.
I have two domain name variants, one is www.3-fates.net other is www.3fatesfortunes. com.au
When One, Some or All of You have time to rate my On Line WebSite(s) "Rate it or Hate It", and if any of your busy schedules permit, provide positive feedback; i would be both lucky and thankful.
Safe and prosperous journeys to one and all..
bethamy nader
- 2.
-
SALE! - All New YULE Items in TRADITIONAL PAGAN DESIGNS: Ornaments &
Posted by: "Lilith" lilithdeanu@yahoo.com lilithdeanu
Tue Dec 6, 2011 11:57 am (PST)
<http://www.zazzle.com/LilithDeAnu >
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Yule Tide Ornaments, Cards, Postage, Labels, and Gifts!
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The Return Of The Sun & The Turning Of The Wheel
Sonoma County, CA Graphic Artist has created many new and unique items
for the pagan community for this coming Yuletide Season:
You can visit! her on-line Yuletide shop at:
http://www.zazzle.com/lilithdeanu/ gifts?cg= 1969581988679695 00
<http://www.zazzle.com/lilithdeanu/ >gifts?cg= 1969581988679695 00
MS De' Anu has designed a new and vastly larger collection of:
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If no image is shown, click to see image of ornaments
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!
Cards & Shipping/Gift Labels:
If no image is shown, click to see image of cards
<http://lilith.users.sonic. > !net/Zazzle- page/images/ Pagan-yule- cards-V2. jp\
g
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If no image is shown, click to see image of stamps!
<http://lilith.users.sonic. >net/Zazzle- page/images/ Pagan-stamps. jpg
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Thank you and I will see you there!
Bright Blessings
Lilith De' Anu
[Non-text portions of this message have been removed]
- 3a.
-
Aussie books on wiccan religion.
Posted by: "rowiepheasant" rowiefez@hotmail.com rowiepheasant
Tue Dec 6, 2011 11:58 am (PST)
I am looking for aussie books on Wiccan relgion. If anyone has some for sale or for borrowing that would be fantastic. Its so hard to find books which concern australia. Everything refers to america or the northern hemisphere. Grrrrr Please help.
- 3b.
-
Re: Aussie books on wiccan religion.
Posted by: "Tish" deborahs23@optusnet.com.au morticia_its_me
Wed Dec 7, 2011 6:12 am (PST)
One very basic aussie book that could be a starting
point is The Witches of Oz..Author's Matthew and Julia Philips..
Tish
-------Original Message-------
From: rowiepheasant
Date: 7/12/2011 6:58:12 AM
To: WitchesWorkshop@yahoogroups. com
Subject: [WitchesWorkshop] Aussie books on wiccan religion.
I am looking for aussie books on Wiccan relgion. If anyone has some for sale
or for borrowing that would be fantastic. Its so hard to find books which
concern australia. Everything refers to america or the northern hemisphere.
Grrrrr Please help.
[Non-text portions of this message have been removed]
- 4a.
-
Re: Newbie
Posted by: "rowiepheasant" rowiefez@hotmail.com rowiepheasant
Tue Dec 6, 2011 11:58 am (PST)
Bill,
I understand what you have posted, by no means do I look to wicca to solve my problems but to aid and give me something to look forward to. I am a nurse and understand all about working things out for yourself. You have to be active in your self preservation and I believe wicca can help, aid and assist me to do this.
--- In WitchesWorkshop@yahoogroups. , "barbtrad" <barbtrad@..com .> wrote:
>
> Another one of those posts a wiser being would just skim over and move on..BUT it's Sunday morning and I'm bored so..
>
> Dear Rowiepheasant.
>
> Wicca works for a lot of people, has been around long enough to claim it must have something going for it...BUT neither Wicca nor any other path can create a balance in your life, or make you happy, solve your problems or anything else. It can create a framework of support for you while you do these things for yourself.
>
> And no Rowie, despite the twaddle I have oft heard from the lips of the bemudled unknowing, you can't just ask the Goddess to make it right. Problem is a lot modern Witchcraft thought has personified "the Goddess" as some sort of "Jesus with Tits" entity, something she certainly is not!
>
> Anyhow best wishes with your quest, hope I've not disillusioned, and certainly have not intended to dissuade you from your search .
>
>
> Bill.
>
> --- In WitchesWorkshop@yahoogroups. , "rowiepheasant" <rowiefez@> wrote:com
> >
> > I am looking to ind some balance in my life and I have been researching a little about wiccan. I have never really had belief in anything. From the information I have research wiccan is very appealing and I hope it can give mesome guidence.
> >
>
- 4b.
-
Re: Newbie
Posted by: "john colley" Helliconia54@yahoo.com.au helliconia54
Tue Dec 6, 2011 11:54 pm (PST)
Wicca,the Gardenarian witchcraft religion.Or are you using wicca as a generic term for the craft in general? I would not dismiss Chaos magic either.I know for a fact it gets the job done.And you don't have any hassles with "gods".Chaos is about magic.the tool, not as a religion.Lets not get the two mixed up.There"s magic and there is a spiritual path that includes magic.Having said that,,,,,I always look to the mundane first for solutions to any problem i have.
"There is magic in the feel of a paddle and the movement of a canoe, a magic compounded of distance, adventure, solitude, and peace."
-Sigurd Olson
_____________________ _________ __
From: rowiepheasant <rowiefez@hotmail.com >
To: WitchesWorkshop@yahoogroups. com
Sent: Sunday, 20 November 2011 2:56 PM
Subject: [WitchesWorkshop] Re: Newbie
Bill,
I understand what you have posted, by no means do I look to wicca to solve my problems but to aid and give me something to look forward to. I am a nurse and understand all about working things out for yourself. You have to be active in your self preservation and I believe wicca can help, aid and assist me to do this.
--- In WitchesWorkshop@yahoogroups. , "barbtrad" <barbtrad@..com .> wrote:
>
> Another one of those posts a wiser being would just skim over and move on..BUT it's Sunday morning and I'm bored so..
>
> Dear Rowiepheasant.
>
> Wicca works for a lot of people, has been around long enough to claim it must have something going for it...BUT neither Wicca nor any other path can create a balance in your life, or make you happy, solve your problems or anything else. It can create a framework of support for you while you do these things for yourself.
>
> And no Rowie, despite the twaddle I have oft heard from the lips of the bemudled unknowing, you can't just ask the Goddess to make it right. Problem is a lot modern Witchcraft thought has personified "the Goddess" as some sort of "Jesus with Tits" entity, something she certainly is not!
>
> Anyhow best wishes with your quest, hope I've not disillusioned, and certainly have not intended to dissuade you from your search .
>
>
> Bill.
>
> --- In WitchesWorkshop@yahoogroups. , "rowiepheasant" <rowiefez@> wrote:com
> >
> > I am looking to ind some balance in my life and I have been researching a little about wiccan. I have never really had belief in anything. From the information I have research wiccan is very appealing and I hope it can give mesome guidence.
> >
>
[Non-text portions of this message have been removed]
- 5a.
-
Re: Review 'Marks of an Absolute Witch'
Posted by: "Media Officer" media@paganawareness.net.au pan_inc_media
Tue Dec 6, 2011 2:51 pm (PST)
Hi Cazz,
That is an interesting and novel approach to take. What caught my eye was the statement that torture to extract confessions was not permitted under English Law.
I have a copy of the 19th Century "Witchcraft and Devil-Lore in the Channel Islands" by J Linwood Pitts, which quotes extensively from trial transcripts and is clear that torture was used.
The Channel Islands were under English rule during the period that the local trials occurred - although it is very possible that the rules that applied to the mainland did not apply there.
Gavin.
--- In WitchesWorkshop@yahoogroups. , "Caroline Tully" <heliade@...com > wrote:
>
> Interesting title...
>
>
> Orna Alyagon Darr. Marks of an Absolute Witch. Farnham Ashgate,
> 2011. viii + 326 pp. $124.95 (cloth), ISBN 978-0-7546-6987-6.
>
> Reviewed by Peter Morton (Mount Royal University)
> Published on H-Albion (November, 2011)
> Commissioned by Jeffrey R. Wigelsworth
>
> Witch Trials and Evidentiary Practice in English Law
>
> This study by Orna Alyagon Darr, lecturer at Carmel Academic Center,
> Israel, is a fascinating book on the selection and interpretation of
> evidence in English witchcraft trials. Darr offers a novel
> perspective on the trials. Since the work of Keith Thomas and others
> in the 1970s, the historical literature has been flooded with
> monographs and articles examining the origins, conduct, and
> intellectual underpinnings of the European witch trials between 1450
> and 1750. Yet in her introduction Darr does not place her work in the
> immediate context of that literature. Rather she offers her study in
> the first instance as a contribution to the history of legal theory
> and practice. There are two facts on which Darr bases this
> contribution. First, the period of the witch trials coincided with
> major transformations in English law during which many of the modern
> rules of common law were established. Second, prosecution for
> witchcraft presented difficult, and therefore formative, challenges
> to the practice of criminal law. The crime was seen as a serious
> criminal offence, combining harm to neighbors and community with
> diabolical associations, while its secretive and supernatural nature
> made it difficult to present compelling evidence for its prosecution.
> Witchcraft prosecution is, therefore, an ideal subject for the study
> of serious yet hard-to-prove cases. The latter factor was especially
> important in England because English law forbade the use of torture
> to extract confessions. Darr's book studies English witchcraft trials
> as reported in pamphlet literature, together with learned treatises
> and legal manuals, with an eye to developments in the ways in which
> evidence was collected and interpreted to make prosecution for the
> offence possible.
>
> The literature against which Darr presents her study is the work of
> legal historians like John Henry Wigmore, who sees the development of
> evidentiary practice as motivated by the pursuit of truth, and Alex
> Stein, who presents it as accommodating practical social ends.
> Against such views, Darr's principle thesis is that the rules of
> common law are "social constructions," by which she means that the
> choice and interpretation of evidence and proof were not aimed
> entirely at truth but were heavily influenced by social interests of
> class and profession and hence did not "necessarily possess a
> universal or 'real' objective value, and they were not guided by
> reason alone" (pp. 261-262). To this end, Darr devotes a good deal of
> her study to the sometimes accommodating and sometimes conflicting
> attitudes and interests of three professional groups closely involved
> in the theory and practice of witchcraft trials: clergy and
> theologians; medical professionals, especially physicians; and
> lawyers, judges, and legal writers. According to Darr, the manner in
> which the principles of common law developed was to a large extent
> determined by the ways in which these groups advanced their social
> and professional ends.
>
> The first three chapters provide a review of the procedures in
> English common law of the period, and of the practices the English
> courts followed regarding the assessment of circumstantial evidence.
> The nature of English criminal trials is important to Darr's study
> because of the effects of the assize courts. Pretrial indictment was
> directed by a local justice of the peace and determined by a grand
> jury, allowing influence on the proceedings by local interests. At
> the same time, pretrial records had no evidentiary status in the
> trials, which were directed by central, itinerant, assize court
> judges with a verdict pronounced by a petty jury. Until the
> mid-eighteenth century, petty juries were under considerable
> constraints from the assize judges. The emergence of rules for the
> assessment of evidence occurred as the courts adjusted concepts of
> proof to function in the assize court system. Another factor in
> English common law that played an important role derived from the
> absence of torture. This fact meant that, in difficult-to-prove cases
> like witchcraft, English courts had to rely on circumstantial
> evidence. Since direct evidence was impossible, indications of
> witchcraft had to depend on the use of presumptions to link the
> evidence to the crime. An example of this reasoning was the common
> inference connecting an unpleasant encounter with a subsequent
> injury. While continental courts assigned witchcraft the status of a
> _crimen exceptum_ to avoid the necessity of full proof, English
> common law had always allowed circumstantial evidence as a
> consequence of the jury system. By the eighteenth century, English
> jurists had established a system of three levels of presumption
> (violent, probable, and light) that was widely adopted.
>
> The second major portion of the book, chapters 4 through 9, surveys
> the range of evidence that was commonly offered in witchcraft trials.
> Darr's main assertion across these chapters is that the evidence
> itself, whether in the form of physical traces of witchcraft and
> diabolical activity, or in supernatural tests such as swimming or
> scratching the suspect, was not directly incriminating but required a
> number of interpretive assumptions that could be challenged in court
> and in the literature. Evidence of witchcraft rituals in the form of
> physical traces--bowls, pins, feathers, and clay figures--in the
> absence of a compelling story of their origin and use, were simply
> household objects with no criminal significance. A particularly
> interesting and common piece of evidence was the witches' mark, which
> ingeniously combined English folk belief in suckling familiars with
> learned belief in the mark as a sign of the devil's pact. In this
> case, Darr records unexpected alignments and disagreements between
> and among divines, legal scholars, and physicians on the evidentiary
> value of the witches' mark. Similarly, interpretations of the results
> of supernatural tests, such as swimming the suspects and scratching
> (drawing blood from the suspect to see whether the victim experienced
> relief), were open to challenges from a number of angles, most
> especially the possibility of natural causes. Some divines viewed
> such practices as superstitions, akin even to witchcraft itself, and
> physicians frequently offered alternative natural explanations of the
> outcomes. Yet there was considerable pressure, especially at the
> local level, to accept these tests as definite signs of diabolical
> witchcraft.
>
> In chapter 9, "Supernatural Evidentiary Techniques as Experiments,"
> Darr draws on the material of the previous two chapters to examine
> what she sees as important changes in criminal practice emerging from
> the witchcraft trials. It is here that this reviewer finds the most
> interesting and controversial thesis of the book. The techniques Darr
> refers to are those that involve subjecting the accused to tests,
> especially swimming and scratching but others as well, that depend
> for their efficacy on supernatural causes. At first glance these
> tests appear as throwbacks to medieval ordeals, which relied on
> divine intervention as proof of guilt or innocence. Yet Darr argues
> convincingly that this was not the case. Legal practice had moved
> from what Darr calls an "epistemology of belief" to "an epistemology
> of knowledge." By this she means that determination of a verdict
> shifted from divine signs not amenable to human reason to providing
> rational proof. Given this shift, supernatural tests were reformed in
> a manner similar to scientific experiments. As devices intended to
> convince a jury, the tests were subjected to three important
> constraints: standardization, by which the same results could be
> expected from the same circumstances; repetition, where the tests
> were repeated to avoid the possibility of unexpected circumstances;
> and the use of experimental controls, particularly the application of
> the same tests to people innocent of suspicion. As Darr argues, these
> factors are common features of modern scientific experimentation.
> Moreover, following Barbara Shapiro, Darr points out that these
> factors originated in law _before_ they came into common use in the
> sciences.
>
> While the general assertions in Darr's comparison of trial procedures
> and experimentation are revealing and interesting, there are
> important questions in the specifics. Given acceptance of the
> validity of a test, an "experiment" could be used to determine the
> guilt of the suspect. In places Darr also indicates that the
> experiments could be used to determine the validity of the test. But
> it would seem to be impossible to do both together, which Darr
> suggests in one place (p. 186), since a negative outcome would not
> reveal which hypothesis failed. Yet one can reply to this point that
> all scientific hypothesis testing faces the same problem.[1] Another
> question concerns the application of Darr's principle thesis--the
> social construction of evidentiary rules--to the experimental nature
> of supernatural tests. She notes that experiments were often modified
> in order to provide clearer proof. Here she points out that judges
> were sometimes responsive to local intervention and even to
> objections from the trial audience. This supports her claim that what
> she calls "experimental technique" was a search for rational forms of
> proof, and it fits with her assertion that the primary change in
> English legal practice in the early modern period was a shift from
> divine intervention to human reason. Yet she also notes that
> frequently the modifications were directed toward establishing a
> guilty verdict. Rather than indicating open-mindedness toward the
> outcomes of experiments, this suggests that the tests were not always
> experiments in the sense of trials used to objectively determine the
> facts, but were often intended to provide proof of a predetermined
> conclusion. Again, it can be replied that this situation is not
> peculiar to witch trials and that "facts" are themselves "socially
> constructed" artifices, although Darr herself seems not to take this
> option (p. 264).
>
> Chapters 11 and 12 review the rules that developed concerning the
> reliability of verbal evidence, from witnesses and from suspects'
> confessions. With regard to the former, Darr distinguishes between
> competency rules, which determine whether a witness can or cannot
> give reliable testimony, and credibility rules, which assign degrees
> of reliability both to the witness and to the content of the
> testimony. Early trials relied on competency rules, primarily to
> eliminate liars; for this end, oath taking was accepted as sufficient
> grounds. In the late sixteenth century, doubts about the reliability
> of oath taking emerged, and by the early seventeenth century a system
> of rules emerged to measure credibility. Over time, these rules came
> to include assessments of the coherence of testimony, of the motives
> and interests of the witnesses, and of their impartiality. Regarding
> confessions, many claimed that, whether explicit or implicit,
> confessions offered the best possible evidence. Against this,
> Reginald Scott argued that confessions to impossible, supernatural
> acts or from the mentally ill were of no value. Others accepted the
> reliability of confessions in principle yet insisted on caution,
> arguing for example that confessions be "free and voluntary" and be
> supported by independently corroborating evidence. Here Darr argues
> that professional affiliations were significant: divines and jurists
> generally supported confessions as strong evidence, although for
> different professional reasons, while physicians were skeptical that
> any confession could be considered free and voluntary.
>
> Overall, this book should be essential reading for anyone interested
> in the criminal aspects of the witchcraft trials and in the history
> of common law. This reviewer finds the intersections between these
> two subjects important and rarely examined in as much detail. Darr's
> use of primary sources is detailed and comprehensive, and she
> presents bold and important theses. The larger questions the book
> raises about the role of "social construction" in legal theory, and
> the relations between proof and experimentation in law and science,
> will provide valuable material for ongoing discussions.
>
> Note
>
> [1]. This point is most often attributed to Pierre Duhem and Willard
> Van Orman Quine. See Willard Van Orman Quine, "Two Dogmas of
> Empiricism," in _From a Logical Point of View_ (Cambridge: Harvard
> University Press, 1953), 20; and Roger Ariew, "The Duhem Thesis,"
> _British Journal for the Philosophy of Science_ 35 (1984): 320.
>
> Citation: Peter Morton. Review of Darr, Orna Alyagon, _Marks of an
> Absolute Witch_. H-Albion, H-Net Reviews. November, 2011.
> URL: https://www.h-net.org/ reviews/showrev. php?id=33996
>
> This work is licensed under a Creative Commons
> Attribution-Noncommercial- No Derivative Works 3.0 United States
> License.
>
- 6a.
-
Pagans In The Park, 12/11/2011, 11:00 am
Posted by: "WitchesWorkshop@yahoogroups.com" WitchesWorkshop@yahoogroups.com
Tue Dec 6, 2011 4:55 pm (PST)
Reminder from: WitchesWorkshop Yahoo! Group
http://groups.yahoo.com/ group/WitchesWor kshop/cal
Pagans In The Park
Sunday December 11, 2011
11:00 am - 3:00 pm
(This event repeats every month on the second Sunday until Saturday December 31, 2011.)
Location: McKenzie Park, Cnr Weemala Street & Lake Street, Budgewoi
Street: McKenzie Park, Cnr Weemala Street & Lake Street
City State Zip: Budgewoi, NSW, 2262
Phone: Kerrie - 0414 369 810 / Jenn - 0415 158 941
Notes:
Come along, have a picnic and meet those of like mind. It�s a fun day of laughter, chatting and meeting new people.
The park is beautiful, it�s next to the lake with a playground for the kids and toilet facilities including a disabled toilet.
Coffee and tea are available (gold coin donation appreciated). Bring along a picnic lunch or if you wish to cook up a feast use the BBQ facilities. But if cooking is not on your agenda, there are shops within walking distance.
Just look out for the colourful marquee and banner. Even if it�s raining, Pagans in the Park is still on, we�ll be sitting under the large undercover area at the front of the park.
We have a "Topic of Discussion" for each of these gatherings. These are informal �talks� that start at 1pm and, while we may begin the conversation, we look forward to hearing everyone�s opinions and takes on the topics � just bring an open mind!!!
2011 DATES:
Jan 9th Ritual / Lammas
Feb 13th Intention & Visualisation
Mar 13th Nature Energy / Mabon (Autumn Equinox)
Apr 10th Spell Casting / Samhain
May 8th Sound In Magick
Jun 12th Affirmations / Yule (Winter Solstice)
Jul 10th Psychic Skills / Imbolc
Aug 14th Pagan Morals & Ethics
Sep 11th Herbs & Oils / Ostara (Spring Equinox)
Oct 9th Crystals / Beltane
Nov 13th Breathing & Meditation
Dec 11th Energy / Litha (Summer Solstice)
For further details you can contact Kerrie at witchwilow@yahoo.com.au or Jenneth at stormsinger@ymail.com .
Please note: we have a page Yahoo at http://au.groups.yahoo.com/ and a page on Facebook at http://www.facebookgroup/pagansonth ecoast/?yguid= 342316981 .com/pages/ Pagans-On- The-Coast/ 230262090334? ref=sgm.
Brightest blessings
& Namaste,
Kerrie & Jenneth.
All Rights Reserved
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Witches Workshop hold regular workshops see
http://www.witchesworkshop.com/Circle/circle_workshop.html
Keep up to date via our WitchesWorshop Facebook Page:
http://www.facebook.com/pages/Sydney-Australia/WitchesWorkshop/135651219624
WitchesWorkshop and Witch Camp Australia also run camps
several times a year - check out our websites for updates.
http://www.witchcampaustralia.org.au
http://www.witchesworkshop.com
___________________________________________________________
The WitchesWorkshop egroup holds the expectation that a
tolerant and respectful dialogue be strived for in our
communication with other pagans, witches magicians, et al.
Members are encouraged to challenge anyone not adhering
to these principles & to notify owner.
info@witchesworkshop.com
___________________________________________________________
Witches Workshop hold regular workshops see
http://www.witchesworkshop.com/Circle/circle_workshop.html
Keep up to date via our WitchesWorshop Facebook Page:
http://www.facebook.com/pages/Sydney-Australia/WitchesWorkshop/135651219624
WitchesWorkshop and Witch Camp Australia also run camps
several times a year - check out our websites for updates.
http://www.witchcampaustralia.org.au
http://www.witchesworkshop.com
___________________________________________________________
The WitchesWorkshop egroup holds the expectation that a
tolerant and respectful dialogue be strived for in our
communication with other pagans, witches magicians, et al.
Members are encouraged to challenge anyone not adhering
to these principles & to notify owner.
info@witchesworkshop.com
___________________________________________________________
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