Shamanism

Shamanism: What is shamanism?

Shamanism covers an assortment of beliefs and practices claiming the ability to travel
to the axis mundi (pathway between heaven and earth; or world core) for the purpose
of spiritual contacts. It is also described as being the “use of the archaic techniques of
ecstasy that were developed independent of any religious philosophy -- the
empirically validated, experientially operable techniques that produce ecstasy. Ecstasy
is the contemplation of wholeness. Literally, ecstasy is the withdrawal of the soul
from the body; mystical or prophetic exaltation or rapture characteristic of shamanism
and visionary states, originally and naturally catalyzed by entheogenic plants; also,
such states artificially induced by breath control, fasting, meditation, drumming and
other shamanic and yogic practices. Entheogens come in many forms but most
commonly from plants known as ‘psychoactive drugs.”1

Shamanism is considered to be of the occult. Their methods are similar to other occult
practices and beliefs such as channeling and the use of spirits coming in the form of
animals (called power animals and shape shifters). It is claimed that the practitioner
takes on those shapes himself. Shamanism is found from Brazil, Columbia and Peru,
to Mongolia, Native Americans and worldwide New Age believers among others.
Shamanism: Is there any potential harm in this?
There is strong interest in practices involving the use of herbal concoctions and
hallucinogenic plants in Shamanism. One of the most popular is the Ayahuasca
practice. It is sometimes made into a ‘brew’ or mixed with other plants in various
forms. This plant (also called yage or vine of the dead) is found in most regions of the
Amazon and comes with dangerous effects. One report says “Ayahuasca is not
something to play with. It may even kill, not because it is toxic in itself, but because
the body may not be able to stand the spiritual realm, the vibrations from the spirit
world.”

Michael J. Harner,2 introduces the extremely intense and terrifying experiences in this
summary:

 The soul is felt to separate from the physical body

 Visions of jaguars and snakes
 Visions of demons and/or deities
 Visions of distant persons, ‘cities’ and landscapes
 The sensation of seeing the detailed enactment of recent unsolved crimes

Peyote is equally known and used in the southwest United States

(especially among Navajo) and among the Huichol people of northern Mexico.
Peyote contains a large spectrum of phenethylamine alkaloids, the
principal of which is mescaline (a hallucinogenic drug). More recently,
techno-Shamanism has been introduced; this is the use of technology to
enhance and enter into shamanistic ‘altered states of consciousnesses.’

Shamanistic medicinal practices include the application of various

ancient witchcraft techniques. Those treated with shamanistic approaches
are easily drawn into deeper, darker occult practices. Shamanism opens
a door to (evil) spirit possession and other forms of occult bondage. These
rituals and methods can lead to intense physical pain and afflictions,
temporary insanity, emotional depression, and powerful spiritual torment.
The spirit world is very real, both Godly and demonic. All spirits are
one or the other!

In a sense, shamanism is a religion of itself. However it is an ungodly

(even anti-Godly) religion. As in the Garden of Eden, since Creation there
has been the spiritual battle between dark and light, good and evil. The
Bible tells us we cannot serve two masters. If we are not serving God,
we are serving Satan. God forbids us to get involved in pagan and occult
practices (Deuteronomy 18:14). And Galatians 5:16-23 tells us that the
two spiritual forces are constantly fighting and we are never free from
their conflict; they are fighting over our souls.
This passage ends by telling us that “anyone living that sort of life
will not inherit the Kingdom of God.” Deuteronomy 18:10-12 says
“...never sacrifice your son or daughter as burnt offering. And do not
practice fortune-telling or sorcery, or allow them to interpret omens,
or engage in witchcraft, or cast spells, or function as mediums or psychics,
or call forth the spirits of the dead. Anyone who does these things is
an object of horror and disgust the Lord.” Do you want to disgust God?

Shamanism: The offer of alternative power

God has created us with a free will to Choose Him or to succumb to evil ways. You
should know:

 Satan uses deception and demonic spirits seeking our destruction through practices like
Shamanism. He lures by false results and images. “Be careful! Watch out for attacks from the
Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to
devour” (1 Peter 5:8).
 God is more powerful than all that Satan can use against us. “But you belong to God, my dear
children. You have already won your fight with these false prophets, because the Spirit who
lives in you is greater than the spirit who lives in the world” (1 John 4:4).
 God equips us to stand against evil when we give ourselves to Him. He has given us the
power of His Holy Spirit and equips us with a full armor so that we can take a stand against
the devil’s schemes and deceptions as it says in Ephesians 6:10-18

“A final word: Be strong with the Lord’s power. Put on all of God’s armor so that you will be
able to stand firm against all strategies and tricks of the Devil. For we are not fighting against
people made of flesh and blood, but against the evil rulers and authorities of the unseen
world, against those mighty powers of darkness who rule this world, and against wicked
spirits in the heavenly realm. Use every piece of God’s armor to resist the enemy in the time
of evil, so that after the battle you will still be standing firm. Stand your ground, putting on
the sturdy belt of truth and the body armor of righteousness. For shoes, put on the peace
that comes from the Good News, so that you will be fully prepared. In every battle you will
need faith as your shield to stop the fiery arrows aimed at you by Satan. Put on salvation as
your helmet, and take the sword of the Spirit, which is the word of God. Pray at all times and
on every occasion in the power of the Holy Spirit.”
Familiar spirit
From Wikipedia, the free encyclopedia

"Familiar" redirects here. For other uses, see Familiar (disambiguation).

"Familiar Spirits" redirects here. For the book, see Familiar Spirits
(memoir).
A late 16th-century English illustration of a witch feeding her familiars.

In European folklore and folk-belief of the Medieval and Early Modern periods,
familiar spirits (sometimes referred to simply as "familiars" or "animal guides")
were believed to be supernatural entities that would assist witches and cunning folk in
their practice of magic.[1] According to the records of the time, they would appear in
numerous guises, often as an animal, but also at times as a human or humanoid figure,
and were described as "clearly defined, three-dimensional… forms, vivid with colour
and animated with movement and sound" by those alleging to have come into contact
with them, unlike later descriptions of ghosts with their "smoky, undefined
form[s]".[2]

When they served witches, they were often thought to be malevolent, while when
working for cunning folk they were often thought of as benevolent (although there
was some ambiguity in both cases). The former were often categorised as demons,
while the latter were more commonly thought of and described as fairies. The main
purpose of familiars is to serve the witch or young witch, providing protection for
them as they come into their new powers.[3]

Since the 20th century a number of magical practitioners, including adherents of the
Neopagan religion of Wicca, have begun to use the concept of familiars, due to their
association with older forms of magic. These contemporary practitioners utilize pets,
wildlife or believe that invisible spirit versions of familiars act as magical aids.[4]

Contents
 1 Definitions
 2 Descriptions
 3 Relationship between magical practitioner and familiar
o 3.1 Meeting
o 3.2 Working relationship
o 3.3 Travels to Fairyland or the Sabbath
 4 Prince Rupert's dog
 5 Witch trials
 6 Legacy

o 6.1 Folk tales

o 6.2 Historiography
 7 See also
  8 References

Definitions
Pierre A. Riffard proposed this definition and quotations[5]

A familiar spirit (alter ego, doppelgänger, personal demon, personal

totem, spirit companion) is the double, the alter-ego, of an individual.
It does not look like the individual concerned. Even though it may
have an independent life of its own, it remains closely linked to the
individual. The familiar spirit can be an animal (animal companion).

The French poet Charles Baudelaire, a cat fancier, believed in familiar spirits.[6]

It is the familiar spirit of the place;

It judges, presides, inspires Everything in its empire; It is perhaps a

fairy or a god? When my eyes, drawn like a magnet To this cat that I
love…

A. P. Elkin studied the belief in familiar spirits among the Australian Aborigines:

A usual method, or explanation, is that the medicine man sends his

familiar spirit (his assistant totem, spirit-dog, spirit-child or whatever
the form may be) to gather the information. While this is occurring, the
man himself is in a state of receptivity, in sleep or trance. In modern
phraseology [spiritism], his familiar spirit would be the control [control
spirit].[7]

Mircea Eliade:

The Goldi [Nanai people in Siberia] clearly distinguish between the

tutelary spirit (ayami), which chooses the shaman, and the helping
spirits (syven), which are subordinate to it and are granted to the
shaman by the ayami itself. According to Sternberg the Goldi explain
the relations between the shaman and his ayami by a complex sexual
emotion. Here is the report of a Goldi shaman.

"Once I was asleep on my sick-bed, when a spirit approached me. It

was a very beautiful woman. Her figure was very slight, she was no
more than half an arshin (71 cm.) tall. Her face and attire were quite as
those of one of our Gold women… She said: 'I am the ayami of your
ancestors, the Shamans. I taught them shamaning. Now I am going to
teach you… I love you, I have no husband now, you will be my
husband and I shall be a wife unto you. I shall give you assistant spirits.
You are to heal with their aid, and I shall teach and help you myself…'
 Sometimes she comes under the aspect of an old woman, and
sometimes under that of a wolf, so she is terrible to look at. Sometimes
she comes as a winged tiger… She has given me three assistants-the
jarga (the panther), the doonto (the bear) and the amba (the tiger).
They come to me in my dreams, and appear whenever I summon them
while shamaning. If one of them refuses to come, the ayami makes
them obey, but, they say, there are some who do not obey even the
ayami. When I am shamaning, the ayami and the assistant spirits are
possessing me; whether big or small, they penetrate me, as smoke or
vapour would. When the ayami is within me, it is she who speaks
through my mouth, and she does everything herself."[8]

Descriptions
Among those accused witches and cunning-folk who described their familiar spirits,
there were commonly certain unifying features. The historian Emma Wilby noted how
the accounts of such familiars were striking for their "ordinariness" and "naturalism",
despite the fact that they were dealing with supernatural entities.[9]

Familiar spirits were most commonly small animals, such as cats, rats, dogs, ferrets,
birds, frogs, toads, and hares. There were also cases of wasps and butterflies, as well
as pigs, sheep, and horses. Familiar spirits were usually kept in pots or baskets lined
with sheep’s wool and fed a variety of things including, milk, bread, meat, and
blood.[10]

Familiar spirits usually had names and "were often given down-to-earth, and
frequently affectionate, nicknames."[11] One example of this was Tom Reid, who
was the familiar of the cunning-woman and accused witch Bessie Dunlop, while other
examples included Grizell and Gridigut, who were the familiars of 17th century
Huntingdonshire witch Jane Wallis.[12]

An Agathion is a familiar spirit which appears in the shape of a human or an animal,

or even within a talisman, bottle or magic ring. It is strongest at midday.[13]

Familiars can also hold the form of human beings, living life as a human in the
corporeal world. These familiars often have child-like personalities, usually closely
identifying with mythical fairies, woodland nymphs, trolls, elves, butterflies, small
birds and cats. This form of familiar holds a great amount of purity, a type of energy
and a metaphysical power that is directly connected to their charge. This form of
familiar acts as a spiritual battery or amplifier for their charge, often to help them
focus or harness their spiritual energies.These familiars are usually very closely
connected to their charge, often never wanting to be apart. They sometimes find it
physically painful or draining when separated.
Relationship between magical practitioner and
familiar

Frontispiece from the witch hunter Matthew Hopkins' The Discovery of

Witches (1647), showing witches identifying their familiar spirits.

Using her studies into the role of witchcraft and magic in Britain during the Early
Modern period as a starting point, the historian Emma Wilby examined the
relationship that familiar spirits allegedly had with the witches and cunning-folk in
this period.

Meeting

In the British accounts from the Early Modern period at least, there were three main
types of encounter narrative related to how a witch or cunning person first met their
familiar. The first of these was that the spirit spontaneously appeared in front of the
individual while they were going about their daily activities, either in their home or
outdoors somewhere. Various examples for this are attested in the sources of the time,
for instance, Joan Prentice from Essex, England, gave an account when she was
interrogated for witchcraft in 1589 claiming that she was "alone in her chamber, and
sitting upon a low stool preparing herself to bedward" when her familiar first
appeared to her, while the Cornish cunning-woman Anne Jeffries related in 1645 that
hers first appeared to her when she was "knitting in an arbour in our garden".[14]

The second manner in which the familiar spirit commonly appeared to magical
practitioners in Britain was that they would be given to a person by a pre-existing
individual, who was sometimes a family member and at other times a more powerful
spirit. For instance, the alleged witch Margaret Ley from Liverpool claimed, in 1667,
that she had been given her familiar spirit by her mother when she died, while the
Leicestershire cunning-woman Joan Willimot related, in 1618, that a mysterious
figure whom she only referred to as her "master", "willed her to open her mouth and
he would blow into her a fairy which should do her good. And that she open her
mouth, and that presently after blowing, there came out of her mouth a spirit which
stood upon the ground in the shape and form of a woman."[15]

In a number of accounts, the cunning person or witch was experiencing difficulty

prior to the appearance of the familiar, who offered to aid them. As historian Emma
Wilby noted, "their problems… were primarily rooted in the struggle for physical
survival - the lack of food or money, bereavement, sickness, loss of livelihood and so
on", and the familiar offered them a way out of this by giving them magical
powers.[16]

Working relationship

In some cases, the magical practitioner then made an agreement or entered a pact with
their familiar spirit. The length of time that the witch or cunning person worked with
their familiar spirit varied between a few weeks through to a number of decades.[17]
In most cases, the magical practitioner would conjure their familiar spirit when they
needed their assistance, although there are many different ways that they did this: the
Essex witch Joan Cunny claimed, in 1589, that she had to kneel down within a circle
and pray to Satan for her familiar to appear while the Wiltshire cunning woman Anne
Bodenham described, in 1653, that she conjured her familiars by reading books. In
some rarer cases there were accounts where the familiars would appear at times when
they were unwanted and not called upon, for instance the Huntingdonshire witch
Elizabeth Chandler noted, in 1646, that she could not control when her two familiars,
named Beelzebub and Trullibub, appeared to her, and had prayed for a god to "deliver
her therefrom".[18]

Travels to Fairyland or the Sabbath

Familiars are most common in western European mythology, with some scholars
arguing that familiars are only present in the traditions of Great Britain and France. In
these areas three categories of familiars are believed to exist:[19]

 human familiars, throughout Western Europe

 divinatory animals, Great Britain and France
 malevolent animals, only in Greece

Prince Rupert's dog

Prince Rupert and his "familiar" dog in a pamphlet titled "The Cruel
Practices of Prince Rupert" (1643).

During the English Civil War, the Royalist general Prince Rupert was in the habit of
taking his large poodle dog named Boye into battle with him. Throughout the war the
dog was greatly feared among the Parliamentarian forces and credited with
supernatural powers. As noted by Morgan,[20] the dog was apparently considered a
kind of familiar. At the end of the war the dog was shot, allegedly with a silver bullet.

Witch trials
Most data regarding familiars comes from the transcripts of English and Scottish
witch trials held during the 16th-17th centuries. The court system that labeled and
tried witches was known as the Essex. The Essex trial of Agnes Sampson of Nether
Keith, East Lothian in Scotland in 1590, presents prosecution testimony regarding a
divinatory familiar. This case is fundamentally political, trying Sampson for high
treason, and accusing Sampson for employing witchcraft against King James VI. The
prosecution asserts Sampson called familiar spirits and resolved her doubtful matter.
Another Essex trial is that of Hellen Clark, tried in 1645, in which Hellen was
compelled to state that The Devil appeared as a "familiar" in the form of a dog.[21]

The English court cases reflect a strong relationship between State's accusations of
witchcraft against those who practiced ancient indigenous traditions, including the
familiar animal or spirit.

In some cases familiars replace children in the favour of their mothers. (See witchcraft
and children.)

In colonial American animal familiars can be seen in the witch hunts that took place
in Salem, Massachusetts in 1692. Familiar spirits often appear in the visions of the
afflicted girls. Although the 1648 law that defined a witch as one who "hath or
consulteth with a familiar spirit" had been suspended ten years earlier, association
with a familiar spirit was used in the Salem trials as evidence to convict suspected
witches. Sarah Good was said to have a yellow bird who sucked between her fingers.
Ann Putnam in particular frequently saw the yellow bird in her afflictions. Tituba was
known to have seen strange animals that urged her to hurt children, these included, a
hog, a black dog, a red cat, and a black cat.[22]
The witch’s mark added a sexual component to the familiar spirit and is often found
in trial records as a way to convict a suspected witch. The mark was most commonly
an extra teat found somewhere on the body and was suspected to be used to suckle the
familiar spirits. An example of this can be seen in the Salem witch trials of 1692. For
example, Ann Putnam told Martha Corey that, "ther is a yellow burd a sucking
between your fore finger and midel finger I see it"[23]

"The Love Potion" by Evelyn De Morgan: a witch with a black cat familiar
at her feet.

Legacy
Folk tales

Historian Emma Wilby identified recurring motifs in various European folk tales and
fairy tales that she believed displayed a belief in familiar spirits. She noted that in
such tales as Rumpelstiltskin, Puss-in-Boots and the Frog Prince, the protagonist is
approached by a supernatural being when they are in need of aid, something that she
connected to the appearance of familiar spirits in the Early Modern accounts of
them.[24] She believed there to be a direct connection between the belief in and
accounts of familiar spirits with these folk tales because "These fairy stories and
myths originate from the same reservoir of folk belief as the descriptions of
familiar-encounters given by cunning-folk and witches".[24]

Historiography
Recent scholarship on familiars exhibits the depth and respectability absent from
earlier demonological approaches. The study of familiars has grown from an
academic topic in folkloric journals to a general topic in popular books and journals
incorporating anthropology, history and other disciplines. James Sharpe, in The
Encyclopedia of Witchcraft: the Western Tradition, states: "Folklorists began their
investigations in the 19th Century [and] found that familiars figured prominently in
ideas about witchcraft."[25]

In the 19th century, folklorists fired the imagination of scholars who would, in
decades to come, write descriptive volumes on witches and familiars. Examples of the
growth and development of familiar scholarship are found in Folklore, which
consistently contributes articles on traditional beliefs in England and early modern
Europe.

In the first decades of the 20th century, familiars are identified as "niggets", which are
"creepy-crawly things that witches kept all over them".[26]

Margaret Murray delves into variations of the familiar found in witchcraft practices.
Many of the sources she employs are trial records and demonological texts from early
to modern England. These include the 1556 Essex Witchcraft Trials of the Witches of
Hatfield Perevil, the 1582 Trial of the Witches of St. Osyth, and the 1645 Essex Trials
with Matthew Hopkins acting as a Witch-finder.[27] In 1921, Murray published The
Witch Cult in Western Europe. Her information concerning familiars comes from
witchcraft trials in Essex in the 16th and 17th centuries.[28] Within this book Murray
dedicates an entire chapter to the familiar spirit. Her detailed contribution to the topic
included several court cases and accounts from Europe in which she finds mention of
familiars.[29]

Mary Beth Norton's In the Devils Snare published in 2002, discusses the Salem
witchcraft crisis of 1692. She frequently references familiar spirits as she explores the
trials of the Salem witches.[30]

See also
 Animal spirit
 Boye (dog)
 Daemon (mythology)
 Genius (mythology)
 Household deity
 Imp
 İye
 Kuladevata
 Nagual
 Power animal
 Qareen
 Shikigami
 Tomte
  Torngarsuk
 Tutelary deity
 Wayob
 Wekufe
 Yekyua

References
Footnotes

1.

 Wilby 2005, pp. 59-61.

  Wilby 2005, p. 61.

  Wilby 2005, pp. 74-76.

  Chauran, Alexandra (2013). Animal Familiars for Beginners. Jupiter Gardens Press.
ISBN 1938257669.

  Pierre A. Riffard, Dictionnaire de l’ésotérisme, Paris: Payot, 1983, p. 132; Nouveau

dictionnaire de l’ésotérisme, Paris: Payot, 2008, pp. 114-115.

  Charles Baudelaire, The Flowers of Evil (1857), “The cat”, 2.

  A. P. Elkin, Aboriginal men of high degree. Initiation and Sorcery in the World's Oldest
Tradition, 1945, 48. A spiritist medium allegedly loses consciousness and passes under control of
some external force (called a “control spirit”), for the supposed transmission of communications from
the dead, or messages for an individual or a group.

  Mircea Eliade, Shamanism. Archaic Techniques of Ecstasy (1968), Princeton University Press,
2004, 72, quoting Leo Sternberg, Divine Election in Primitive Religion, Congrès International des
Américanistes,1924, 476 ff.

  Wilby 2005, p. 62.

  Willis, Deborah (1995). Malevolent Nurture. New York: Cornell University Press. pp. 32, 52.

  Wilby 2005, p. 63.

  Wilby 2005, pp. 60-63.

  Bane, Theresa. (2012). Encyclopedia of Demons in World Religions and Cultures. Jefferson:
McFarland. p. 21. ISBN 978-0-7864-8894-0.

  Wilby 2005, p. 60.

  Wilby 2005, pp. 60-61.

  Wilby 2005, pp. 66-67, 70-71.

  Wilby 2005, p. 77.

  Wilby 2005, pp. 77-78.

  M. A. Murray, Divination by Witches’ Familiars. Man. Vol. 18 June 1918. Pp. 1-3.

  William Morgan, Superstition in Medieval and Early Modern Society, Chapter 3.

  M. A. Murray, Witches familiars in England. Man, Vol. 18 July 1918, pp. 1-3.

  Norton, Mary Beth (2002). In the Devil's Snare: The Salem Witchcraft Crisis of 1692. New York:
Vintage Books. pp. 26, 28, 48.

  Norton, Mary Beth (2002). In the Devil's Snare. New York: Vintage Books. p. 48.

  Wilby 2005, p. 59.

  Sharpe, James; Rickard M Golden (2006). Familiars in the Encyclopedia of Witchcraft: the
Western Tradition. ABC-CLIO.

  Times, The (1916). "Superstition in Essex: A Witch and Her Niggets". Folklore. 27: 3.

  Murray, Margaret (July 1918). "Witches' Familiars in England". Man. Man, Vol. 18. 18: 101–
104. doi:10.2307/2787283. JSTOR 2787283.

  Murray, Margaret A. (1921). The Witch-Cult in Western Europe. Clarendon Press.

  Murray, Margaret (1921). The Witch-Cult in Western Europe. London: Oxford University Press.
pp. 205–237.

1.  Norton, Mary Beth (2002). In the Devil's Snare. New York: Vintage Books. pp. 26, 28, 48,
55, 64, 80, 140, 148, 158, 200–201, 205.

Bibliography

 Davies, Owen (2003). Cunning-Folk: Popular Magic in English History. London: Hambledon
Continuum. ISBN 1-85285-297-6.
 Maple, Eric (December 1960). "The Witches of Canewdon". Folklore Vol 71, No 4.
 Thomas, Keith (1973). Religion and the Decline of Magic: Studies in Popular Beliefs in
Sixteenth and Seventeenth Century England. London: Penguin.
 Wilby, Emma (2005). Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in
Early Modern British Witchcraft and Magic. Brighton: Sussex Academic Press.
ISBN 1-84519-078-5.
 Norton, Mary Beth (2002). In the Devil's Snare. New York: Vintage Books. ISBN 0375706909.

Murray, Margaret (1921). The Witch-Cult in Western Europe. London: Oxford

University Press.

Briggs, Robin (1996). Witches and Neighbors. New York: Penguin.

[hide]

 v
 t
  e

Witchcraft and magic

 African witchcraft

o Vodun
o Witch smeller
 Asian witchcraft

o Kulam
o Onmyōdō
 Australasian witchcraft

o Makutu
 European witchcraft

o Akelarre
o Benandanti
o Brujería
o Cunning folk
Types o Seiðr
o Völva
o White witch
o Witch-cult hypothesis
 North American witchcraft

o 21 Divisiones
o Granny woman
o Hoodoo
o Huna
o Pow-wow
o Santería
o Vodou
o Voodoo
 South American witchcraft
o Candomblé
 Wicca

 Animism
 Black magic
 Coven
 Demon
 Divination
Practices  Entheogen
 Evocation
 Familiar spirit
 Flying ointment
 Jinn
 Magic
 Magic circle
  Necromancy
 Occultism
 Poppet
 Potions
 Shamanism
 Sigils
 Spiritism
 Spiritualism
 Witch ball
 Witch's ladder
 Witches' Sabbath

 Amulet
 Broom
 Cloak of invisibility
 Magic carpet
Objects  Magic ring
 Magic sword
 Talisman
 Wand

 Agamede
 Aradia
 Baba Yaga
 Daayan
 Drude
 Elbow witch
 Huld
 Kalku
Folklore
 Hecate
and  Circe
mythology  Medea
 Muma Pădurii
 Obayifo
 Sea witch
 Sorginak
 Spearfinger
 Three Witches
 Witch of Endor

 Formicarius (1475)
 Summis desiderantes affectibus (1484)
Major  Malleus Maleficarum (1487)
historic  The Discoverie of Witchcraft (1584)
 Daemonologie (1597)
treatises
 Compendium Maleficarum (1608)
 A Guide to Grand-Jury Men (1627)
 The Discovery of Witches (1647)
  Treatise on the Apparitions of Spirits and on Vampires or Revenants (1751)

In other projects

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