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Internet Book of Shadows, (Various Authors), [1999], at

 The article below was written back in 1991 or 1992 e.v.
 For an update by the author, please see:
                      Modern Wiccan Concepts based in Literary Satanism 
           By: Diane Vera
           As I pointed out to Warren Grant in the PAGAN echo recently, Charles
           G. Leland mentions Michelet in the Appendix to _Aradia:_
           _Gospel_of_the_Witches_: "Now be it observed, that every leading
           point which forms the plot or centre of this _Vangel_  [...]  had
           been told or written out for me in fragments by Maddalena (not to
           mention other authorities), even as it had been chronicled by Horst
           or Michelet" (pp.101-102, 1974 Weiser paperback edition).
           In _A_History_of_Witchcraft_, Jeffrey B. Russell writes:
           "Michelet's argument that witchcraft was a form of social protest
           was adapted later by Marxists; his argument that it was based on a
           fertility cult was adopted by anthropologists at the turn of the
           century, influenig Sir James Frazer's _Golden_Bough_, Jessie
           Weston's _From_Ritual_to_Romance_, Magaret Murray's _Witch-
           Cult_in_Western_Europe_, and indirectly T.S. Eliot's
           _The_Waste_Land_" (_A_History_of_Witchcraft_, p.133).
           Russell states further: "Neopagan witchcraft has roots in the
           tradition of Michelet, who argued that European witchcraft was the
           survival of an ancient religion.  This idea influenced Sir James
           Frazer and a number of other anthropologists and writers in the late
           nineteenth and early twentieth centuries.  The publication of
           Charles Leland's _Aradia_ in 1899 was an important step in the
           evolution of the new religion of witchcraft.   [...]   The doctrines
           and practices of the witches as reported by Leland are a melange of
           sorcery, medieval heresy, witch-craze concepts, and political
           radicalism, and Leland reports ingenuously that this is just what he
           expected, since it fitted with what he had read in Michelet"
           (Russell, p.148).
           As far as I know, it's possible that Michelet's influence on Gardner
           was only indirect, via the other above-named writers.  This would
           not invalidate my point, which is that Michelet played a key role in
           the development of the ideas in question.
           Michelet has had a more direct influence on feminist Goddess
           religion than on Wicca proper.  Michelet's _La_Sorciere_
           (_Satanism_and_Witchcraft_) is listed in the bibliography of
           _Woman,_Church,_and_State_ by Matilda Gage (19th-century Women's
           Suffrage leader and the founder of pre-Wiccan feminist Goddess
           religion) and, more recently, in _Witches,_Midwives,_and_Nurses:_
           _A_History_of_Women_Healers_ by Barbara Ehrenreich and Dierdre
           English (1973).
           In my opinion, Michelet's most important contribution to both Wicca
           and feminist Goddess religion was that, as far as I know, he was the
           first well-known writer (in recent centuries, anyway) to use the
           word "Witch" (capital W) with its present-day positive connotations
           of healing and opposition to tyranny.

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