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“Ребис, или Тайна Алхимика” представляет собой, несомненно, один из первых настоящих полных  алхимических трактатов XXI века, три тома которого пытаются предоставить очень точные оперативные ключи к различным аспектам Делания, Великого Делания, именуемого так, поскольку оно является единым и тройственным: то есть материальным, психическим и духовным одновременно.

Первый том, посвящённый Молельне, предоставит магические или теургические инструменты, которые одни позволят алхимику утвердить впоследствии свою власть над материей и направить таким образом эту последнюю на короткие пути, считающиеся невозможными...

В противоположность общепринятому представлению, успех в алхимии заключается не в знании химического сочетания, неизвестного современной науке, но в реализации исключения, чуда, на свершение которого позволяет надеяться только предварительная теургическая практика, “si fata te vocant”, “если такова твоя судьба”: именно тогда Дух оплодотворяет Материю и может произойти немыслимое...

Методы и продвижение, изложенные в этом томе, не являются присущими исключительно алхимии и могут также заинтересовать любого человека, стремящегося стать магом.

Guido von List (1848-1919) è stato uno studioso, poeta, giornalista, scrittore e alpinista tedesco. Il suo lavoro di ricerca sulle origini delle religioni pagane dell'antica Europa, e in particolar modo le sue intuizioni volte a decifrare i significati più esoterici dell'intero complesso mitico degli antichi popoli germanici, costituisce tuttora un'occasione imprescindibile per chiunque volesse approfondire l'argomento, al punto che  Marcello De Martino lo definisce "l'antesignano della teoria duméziliana" della tripartizione indoeuropea, nonché "l'esatto omologo di George Dumézil in ambito occultistico".

Gary Lachman (27th March, 2012) - Cosmic consciousness and the quest for Hermes Trismegistus. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

In antiquity, through the Renaissance, and up until the beginning of modern times, the name Hermes Trismegistus was one to conjure with, literally. Thought to be the source of all ancient wisdom and knowledge, founder of civilization, master of magic, the arts, and sciences, Hermes Trismegistus was believed to be a contemporary of Moses, the teacher of Plato, and for some his prestige equalled that of Jesus Christ. Yet in the early seventeenth century, this legendary figure lost all credibility, and the hermetic philosophy associated with his name became a laughing stock. Who was this remarkable individual, why did his mystic teachings lose their standing at the start of the modern age, and is there anything we, at the end of it, can learn from him? My talk will look at the remarkable history of this extraordinary character, at the early Hermeticists pursuit of gnosis and its links to "cosmic consciousness," and will explore the possibilities the teaching of Hermes Trismegistus may hold for us today.

Jimmy Page had a deep interest in the occult, especially the work of Aleister Crowley, and this interest, which can also be seen in other British rock acts at the time such as David Bowie, filtered into his work with Led Zeppelin, something that can best be exemplified with the cover of Led Zeppelin IV. This short paper will explore the British rock music scene's flirtation with Crowley during the period of the 1960s and 1970s, and will attempt to put forward a reason behind this strange fascination.

Dictionnaire Infernal is a book on demonology, organised in hellish hierarchies. It was written by Jacques Auguste Simon Collin de Plancy and first published in 1818. There were several editions of the book; perhaps the most famous is the 1863 edition, which included sixty-nine illustrations by Louis Le Breton depicting the appearances of several of the demons. Many but not all of these images were later used in S. L. MacGregor Mathers's edition of The Lesser Key of Solomon

In Discipleship and the New Age, Master DK urges a disciple to “take the Rules of the Road . . . and study them.  They have helped many people.”1  In a later letter, he writes:

"I would have you take the  Rules of the  Road and study them. Take them as the theme of your reflection during the coming six months and, at the close, give your interpretation of each Rule for the helping of your fellow disciples.  This is the task which I assign you".

One may ask, in what manner should we study the Rules, given their aphoristic and symbolical nature?  As implied in the quote from DK above, contemplation is one method.  Specifically, we may examine the rules in the light of numerological, astrological and rayological symbolism.  One may receive many important insights by the use of these methods.  As one contemplates the Rules, one will think of ways in which they are applicable in the disciple’s life.  One may also discover possible links to other occult writings, or to religious works such as the Bible.  In addition, one can also research DK’s total output through Alice Bailey to look for passages which may help in the interpretation of the Rules.

The present paper will examine the Rules of the Road from the standpoint of their symbolism and of their significance on the Path of Discipleship, as well as compare them to passages from some of DK’s other writings.  Connections also will be proposed to the Bible and to other occult works.  Related passages also will be given from Light on the Path by Mabel Collins (1885), The Voice of the Silence by H.P. Blavatsky (1889), and At the Feet of the Master (1910) by Alcyone, three works in the Theosophical tradition dealing with the Path of Discipleship.  Although these three works are relatively brief, their language is less compact than DK’s in The Rules of the Road, and they are of use for elucidating some of the concepts in this work.

The identification of deviant burials as those of ‘vampires’ is a feature of excavated skeletons from sites across Eastern, Central and Southern Europe as well as the Balkans. Based on a close reading of historic and folkloric sources researchers have sought to match features of excavated sites with narrative descriptions drawn from vampire legend and myth. This study critically reviews the recent claims based on sites in Bulgaria, Czech Republic, Greece, Italy, Poland and Slovakia. Whilst it is found that there was a widespread belief in vampires across Europe, it is argued that it is difficult to make absolute claims for ‘vampire’ burials on archaeological grounds as in most cases there are alternate and equally compelling interpretations of the data.

KEYWORDS
ARCHAEOLOGY, HISTORY, SIXTEENTH CENTURY, SEVENTEENTH CENTURY, VAMPIRE, DEVIANT BURIAL, PLAGUE, BLACK DEATH, FOLKLORE, PAGAN, BURIAL, WITCH, BALKANS, EASTERN EUROPE, CENTRAL EUROPE, SOUTHERN EUROPE, BULGARIA, CZECH REPUBLIC, POLAND, GREECE, ITALY, SLOVAKIA, LESBOS, VENICE, APOTROPAIC, VAMPIRIDZHIJA, PERPERIKON, SOZOPOL, PROSTEJOV, CELAKOVICE, DRAWSKO, GLIWICI, SOUTHWELL, KILTEASHEEN, LAZZARETTO NUOVO, NACHTZEHRER, KAMIEN POMORSKI

Lost Envoy:  The Tarot Deck of Austin Osman Spare. Edited by Jonathan Allen. London: Strange Attractor Press, 2016. 336 pp. (with more than two hundred full- color illustrations). isbn 978-1-907-22244-3 (cloth).

Lost Envoy is now available through MIT Press: https://mitpress.mit.edu/books/lost-envoy

Can one really claim to be devoted to science without being fastidious about facts? Who would take a contractor seriously who boasted of building the finest quality homes in town but was notorious for cutting corners on materials to save money and increase his profit margin? Isn't it the same sort of thing building arguments upon supposed facts you got wrong because you failed to look them up? These are the questions I often find myself puzzling over when reading the energetic bloviations of atheist apologists like Richard Dawkins. In his illuminating book The Science Delusion, the atheist writer Curtis White accuses Richard Dawkins, and another atheist writer of similar notoriety, of missing the point that "their critics are not only talking about their scholarly limitations but about their errors, errors that a more informed or careful critic wouldn't make…". 1 My purpose here is to examine a single, rather striking, example of the kinds of errors White describes.

ABSTRACT
The Jacobean era's infamous witchcraft trials are recalled after reservoir repairs close to Pendle Hill reveal a buried cottage with bricked‐up cat. Interpretations of the building as the site of Malkin Tower, recorded in court records as the venue of a witches coven are critically evaluated in the light of archaeological and historical evidence.

KEYWORDS
WITCH, PENDLE WITCH TRIALS, PENDLE HILL, MALKIN TOWER, FOLK BELIEF, MAGIC, LANCASTER ASSIZES, WISE WOMEN, CUNNING FOLK, ARCHAEOLOGY, HISTORY, SEVENTEENTHCENTURY, ALIZON DEVICE, SALEM WITCHES, THOMAS POTTS, LOWER BLACK MOSS, ELIZABETH SOUTHERNS, DEMDIKE, ELIZABETH DEVICE, JAMES DEVICE, ANNE WHITTLE, CHATTOX, ANNE REDFERNE, JANE BULCOCK, JOHN BULCOCK, ALICE NUTTER, KATHERINE HEWITT, ALICE GRAY, JENNET PRESTON, GUNPOWDER PLOT, CAT

Of all the subjects we study in the Ancient Wisdom, probably the most fundamental are the planes. Life in our Solar System evolves within seven planetary planes. Each of these planes is divided into seven subplanes, for 49 subplanes total. All seven planetary planes together actually form the lowest Cosmic Plane, the Cosmic Physical (also called Cosmic Prakritic). There are seven Cosmic Planes, with names corresponding to the planetary planes, and which are also each divided into seven subplanes. That means planetary planes are also subplanes of the Cosmic Physical. The Cosmic and planetary planes are depicted in the diagram above.

Planes are levels of vibration, which means that all planes interpenetrate each other and exist concurrently. However, planes also define levels of consciousness, meaning that changing awareness from one plane to another (or even from one subplane to another, such as seen on the astral and mental subplanes after death) appears to transport one to a different world.

In Supernatural Entertainments, Simone Natale vividly depicts spiritualism’s rise as a religious and cultural phenomenon and explores its strong connection to the growth of the media entertainment industry in the nineteenth century. He frames the spiritualist movement as part of a new commodity culture that changed how public entertainments were produced and consumed.

Starting with the story of the Fox sisters, considered the first spiritualist mediums in history, Natale follows the trajectory of spiritualism in Great Britain and the United States from its foundation in 1848 to the beginning of the twentieth century. He demonstrates that spiritualist mediums and leaders adopted many of the promotional strategies and spectacular techniques that were being developed for the broader entertainment industry. Spiritualist mediums were indistinguishable from other professional performers, as they had managers and agents, advertised in the press, and used spectacularism to draw audiences.

Addressing the overlap between spiritualism’s explosion and nineteenth-century show business, Natale provides an archaeology of how the supernatural became a powerful force in the media and popular culture of today.

Reviews:

“Approaching Victorian supernaturalism as popular spectacle, Natale makes a compelling argument that nineteenth-century spiritualism made a significant contribution to what would become the dominant religion of the twentieth century: the entertainment industry. Rather than seeing the spiritualists and their energetic followers as gullible or deluded, Natale explores the more fascinating possibility that medium, circle, and audience helped redefine the possibilities of domestic leisure and public performance.”
—Jeffrey Sconce, Northwestern University

“We all know that the supernatural is entertaining. Just turn on your television set or go to the movies. But this entertaining? Supernatural Entertainments is one of the most original books I have read in a long time. Simone Natale’s embrace of the history of technology, celebrity studies, material culture, popular culture, photography, and film studies to plumb the immediate historical background of the modern supernatural also makes it astonishingly capacious and interdisciplinary. Get ready for a ride. Or a show.”
—Jeffrey J. Kripal, author of Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal

"This is an ambitious, overdue book ... Natale depicts a more light-hearted version of Spiritualism than the politically and epistemically fraught social history that other authors have established. Such arguments are detailed, compelling, and themselves enchanting instances of media history."
—Susan Zieger, in Media History

Oriental wisdom traditions, mysterious Egypt, ufology, astrology
and all sorts of divinatory arts, parapsychology, various “Kabbalahs,”
alchemy, practical magic, Freemasonry, , New Religious
Movements, and channeling are found thus placed side by side (in
English, the label used in the bookshops is often Occult or Metaphysics).
This nebula often includes all sorts of images, themes, and motifs, such
as ontological androgyny, the Philosopher’s Stone, the lost Word, the
Soul of the World, sacred geography, the Good daemons and likewise the various philosophic speculations
in regard to them. Very many things have been set forth concerning these subjects  by the (Grecian) philosophers, but they for the most part have derived the substance of their belief from conjecture.
I
THE GODS AND THEIR PECULIARITIES
In the first place, therefore, it is to be taken for granted
that there are gods. I ask then : what are the peculiarities of
the superior races, by which they are differentiated from each
other? Are we to suppose the cause of the distinction to be
their energies or their passive motions, or things consequent
or is it a classification established by difference of bodies—the
gods being distinguished by ethereal bodies, the daemons by
aerial bodies, and souls by bodies pertaining to the earth?
As the gods dwell in heaven only, I ask therefore, why are
invocations at the Theurgic Rites directed to them as being of
the Earth and Underworld

The use of images and emblems of a sacred character to typify
divine power and energy is universal. Somewhat of the divine was sup- posed to inhere in them. The "images" and asheras or "groves" mentioned in the Bible were of this character. So was the "idol in a grove," made by Queen Maachah, as well as the simulacrums which, as Herodotus states, the Egyptian women carried at the festivals.

Ancient classification of spiritual beings -
For orders are the gods, daemons or guardians, the heroes or half-gods, and souls. There were other distinctions in the Eastern countries, and we find Abammon, the Teacher, adding to these the archangels, angels and archons of both the higher and lower nature. These were named in several of the Gnostic categories that were extant at that period.
"We have no conflict with blood and flesh," says the Christian apostle,
"but with archonates, authorities, the world-rulers of this dark region,
and spiritual forces of evil in the upper heavens."

What, then, is more preposterous than these things—that
a human being, inferior in dignity, should make use of threats,
not to a daemon or soul of some dead person, but to the Sun King himself, or to the Moon, or some one of the divine ones in
the sky, himself uttering falsehood in order that they may be
caused to speak the truth? For the declaration that he will
assail the sky, that he will reveal to view the Arcana of Isis,
that he will expose to public gaze the ineffable symbol in the
innermost sanctuary, that he will stop the Baris; that, like
Typhon, he will scatter the limbs of Osiris, or do something of a similar character, what is it but an extravagant absurdity,
threatening what he neither knows how nor is able to perform f What dejection of spirit does it not produce in those who, like
children, destitute of intelligence, are dismay.

DMT, and entity encounters. Symposium of submitted papers at Breaking Convention: 5th International Conference on Psychedelic Consciousness, 16th-18th August, 2019, University of Greenwich, London.

Saturday 17th August

14:30 Is DMT an Endogenous Meta-Neurotransmitter?
Tom Ray

15:00 Psychedelics, Occulture and the Mediation of Entity Encounters
Cavan McLaughlin

15:30 Music, Psychedelics and The Limitations of The Scientific Approach
to Studying DMT – Mark Agacan

16:00 Preliminary Results of The DMT Field Study: Acute Phenomenology
and Qualitative Analysis – Pascal Michael

17:00 Hyperspatial Journeys With Your Goods’elf: Experimental DMT Field
Research – David Luke

17:30 Towards a DMaTrix Machine – Developing DMT as a Technology for
Communication with  Interdimensional Alien Intelligences
Andrew Gallimore

In the following article we will examine at length some of the dynamics by which R. Yosef Hayyim of Baghdad—the renowned Ben Ish Hai (1834–1909) - integrated Kabbalah into daily life, and the complex way that he combined the teachings of the Rashash with simplified, esoteric practices meant for the general public. Needless to say, the relationship between the Kabbalists of Jerusalem and R. Yosef Hayyim illuminates a fascinating chapter in the history of Kabbalah in the late nineteenth and first half of the twentieth century.

http://mj.oxfordjournals.org/content/33/2/148.short?rss=1

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

The theme of initiation is one that has been found in Hermetism since the earliest times. From the millennia pre-dating the composition of the Hermetic texts, rites of initiation went hand-in-hand with ancient religious traditions such as the temple rites of the Egyptians and the Eleusinian Mysteries of the Greeks. As Hermetic thought came into the mainstream in the first two centuries of our era, it was only natural that initiatory rites would develop their own distinct Hermetic flavour. This essay examines the theme of initiation in the Hermetic Tradition, beginning with a brief overview of the Hermetic texts, and an examination of whether the term “Hermetic Tradition” is in fact a valid one. The teachings and characteristics of Hermetism with relation to the theme of initiation are then covered, with attention given to Hermetic teachings, the figure of Hermes Trismegistus, the idea of a hierarchal progression of steps or stages in the initiation process, and the question of whether or not something did in fact exist which could be described as a “Hermetic community.” Finally, these topics are related to the core theme of Hermetic initiation itself – it’s characteristic nature, the initiator figure, the stages of initiation, and the ultimate goal of passing through death to rebirth and transcendent unity with the Divine.

Marsilio Ficino's De Vita libri tres (1489) has been an important influence on the history of magic in the Christian West, both for its transmission of ancient and medieval astral magic and for his reflections on licit and illicit forms of practice and how this magic worked. This article introduces his ideas about "subtle" matter (Spiritus) and considerations concerning suitable material for the fashioning of magical amulets and talismans, attuned to the influences of the planets and stars. It then moves on to discuss the impact of these ideas on subsequent generations of magical practitioners. These include Heinrich Cornelius Agrippa, author of the sixteenth century's encyclopedia of magic, De Occulta Philosophia (1533), whose influence can be see in the designs of talismans in the British Museum, and his contemporary, the revolutionary alchemist and idiosyncratic magus, Philippus Theophrastus Paracelsus, who provides instructions for the creation of magic mirrors and talismans in his Archidoxis magicae (1570). The chapter concludes with a brief look at the work of someone extremely familiar with Agrippa and Paracelsus's works, the theosophical alchemist, Christian Cabalist and hyperphysical magus, Heinrich Khunrath, whose magical mirrors, concrete examples of engravings from his Amphitheatrum sapientiae aeternae (1595), can still be found in the British Library.

MONSTRUM 1 kicks off with a critical retrospective on the career of American filmmaker George A. Romero, with fourteen scholars covering Romero's sixteen-film career. Five feature essays follow, covering varied topics. Mario DeGiglio-Bellemare discusses how the "southern question" in Italy generated a shared attractions sensibility between two Italian masters of cinema. Gary D. Rhodes' work traces how the term "horror film" came to be in 1930s writing on cinema. Virginie Selavy's study of Michael Powell's game-changing Peeping Tom challenges the psychoanalytical frameworks most often associated with (and encouraged by) the film. Michael Wood discusses the parallels and shared context regarding two of Hammer Studios' 1960s occult films, one of them largely forgotten. And Kristopher Woofter looks at the radical politics and subversion of factual discourse in the horror pseudo-documentary The Hellstrom Chronicle.

​Book reviews of Alanna Thain's Bodies in Suspense: Time and Affect in Cinema (2017) and Patricia Pender's I'm Buffy and You're History: Buffy the Vampire Slayer and Contemporary Feminism (2016) follow. And, as part of MONSTRUM's commitment to developing scholars,  the issue is rounded out by V. Samoylenko's work, critiquing the ways David Robert Mitchell's critically lauded 2015 film, It Follows, openly defies the paranoid stigmas attached to sexually-transmitted infections (STIs).

MONSTRUM operates under the stewardship of co-editors Mario DeGiglio-Bellemare and Kristopher Woofter, and is supported by an editorial board of respected scholars in horror and related fields. We thank our collaborators, instructors, contributors and peer reviewers for making this inaugural issue possible.

Contributors: Stacey Abbott, Simon Brown, Mario DeGiglio-Bellemare, Clayton Dillard, Will Dodson, Lorna Jowett, Adam Lowenstein, R. Million, Gary D. Rhodes, V. Samoylenko, Carl Sederholm, Virginie Selavy, Christopher Sharrett, J.A. Shea, Annaëlle Winand, Tony Williams, Michael Wood, Kristopher Woofter

Este trabalho apresenta uma investigação sobre as possíveis origens da Maçonaria,
tema este que causa bastante polêmica e discussões, tanto nos meios acadêmicos como
no público em geral. A falta de documentação científica dificultou a pesquisa, mas não
impossibilitou sua realização. A temática do trabalho consiste em ponderar a hipótese
mais plausível para as origens da Maçonaria, especificamente a Maçonaria Operativa,
que construiu diversos monumentos em estilo Gótico na Europa Medieval. O trabalho
faz uma distinção entre a Maçonaria Operativa e a Maçonaria Especulativa, tal qual
temos hoje, com o objetivo de demonstrar a necessidade de maiores estudos da
temática que está enraizada nas Ciências Humanas.

It has taken a long time for esotericism to be recognized as a valid, legitimate field of scholarly research. Although the perception of the phenomenon from a historical point of view dates back at least to the seventeenth century, for a long time a polarized, biased attitude, split between supporters and detractors, prevailed. There was clearly something about esotericism that made it a difficult subject to handle within an academic context.
Theologians often perceived it as a dangerous threat to true, pure religion, while Enlightenment thinkers saw it as a typical form of superstitious behavior that had to be cast away so that the new age of rationality and science could kick in.
Some esotericists, especially starting with the nineteenth century, began to develop a certain critical distance that allowed them to be interested in the historical dimension of the tradition they claimed to represent. Their work, however, even when it may have deserved attention, remained limited and, even then, obscure and uncredited in a scholarly context.
With the twentieth century interest in subjects that were not part of either mainstream religious traditions or Western rationality began to increase. After the Second World War, this trend was further boosted by movements developing in society at large, such as the counterculture of the 1960s. Alternative forms of religion and spirituality, new religious movements, and nonconformist intellectual traditions attracted scholars more and more and prompted the creation of new institutional academic space for them.
In this context, the study of Western esotericism emerged as a distinct scholarly field, especially after the early 1990s. Since then, a large scholarly community has grown that is now organized through various international networks and associations. If the study of esotericism was long impeded by the limitations that Western culture had imposed on itself, its growing institutionalization attests to the depth of the changes that have occurred in Western culture since the early 1990s.

UPDATE: This paper has been edited and published in two journals: 1) Theosophical History Vol. XIX Issue 1, January 2017, pp. 5-37 and 2) Heredom - Vol. 24

Below is the original abstract for the paper when I first uploaded it to Academia.edu:

This is an unpublished paper written in 2014 that was apparently lost by the journal to which it was submitted. Although the research for this paper served as the foundation for a section in Chapter 2 of my book A History of Conversion to Islam in the United States, Vol. 1: White American Muslims before 1975 (Brill, 2015), the present essay contains a few pieces of information not included in the book. Also, this essay contains references to another unpublished essay I wrote (‘Kenneth R.H. MacKenzie’s “Papers on Masonry” and the Spread of Islamic-Identity Organizations in the U.S. and England in the Late Nineteenth Century’), which was supposed to be released in an edited volume that has been put on hold indefinitely. Much of the research for that essay was used in Chapter 4 of A History. Finally, it should be mentioned that I have not edited the present essay since the time I originally submitted it, so it may contain some writing and research flaws.

Thomas De Quincey’s essay ‘Levana and Our Ladies of Sorrow’ provided Dario Argento with the spark of an idea, which was further ignited by tales from his then wife, Daria Nicolodi, who told him of her grandmother’s stay at a music school which was run by a coven of witches. From these sources Argento came up with the mythology of The Three Mothers, which were to feature in three of his films: Suspiria (1977), Inferno (1980) and La terza madre/The Mother of Tears (2007). This article will examine the occult and esoteric sources of The Three Mothers trilogy, and explore how these references work to create a series of films that may superficially appear to use the supernatural and occult to create scares, but actually incorporate elements of Western Esotericism rather than traditional Christian images of evil. By doing this, these films transcend their apparent flaws (in terms of shallow plot and character development, a common complaint directed toward many Italian horror films) and i...

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Consideration is given to how elements of the occult: witchcraft, magic and sorcery may be identified in the archaeological record. Working definitions of occult terminology are established before proceeding to propose a new approach, which triangulates data from historic and folkloric sources with archaeological evidence, to establish contextual narratives that stand for the past. Excavation of an occult ritual site at Barway, Cambridgeshire is presented to demonstrate how the approach works in practice. Archaeological evidence, combined with local folklore and historic accounts of spells and sorcery, identify the site as the locus of occult activity performed by cunning folk, or ‘white’ witches, during the seventeenth-century.

KEYWORDS
OCCULT, CUNNING FOLK, WITCH, WITCHCRAFT, SPELL, MAGIC, SORCERY, FOLKLORE, EAST ANGLIA, ELY, SEVENTEENTH-CENTURY, GRIMOIRE, PENDLE WITCH TRIAL, MATTHEW HOPKINS, JOHN STEARNE.

This study proposes that archaeology should adopt an integrated approach combining archaeology and folklore. As a case study, the legend of “The Devil‘s Footprints on pendle and the stones dropped by him on Apronful Hill” is considered in the context of both the folklore of Lancashire and also the archaeological evidence for rock cut footprints from calderstones and elsewhere in Northern Europe. A possible ancient connection between the two is proposed based upon a close reading of the evidence.