A True History of Witchcraft by Allen Greenfield

By Allen Greenfield

Having spent the day musing over the origins of the modern
witchcraft, I had a bright dream. It a chilly January
afternoon, and Aleister Crowley was once having Gerald Gardner over
to tea. It was once 1945, and speak of an early finish to the battle was
in the air. an environment of optimism prevailed within the "free
world" , however the wheezing previous magus was once having none of it.
"Nobody is drawn to magick any more!" Crowley ejaculated.
"My neighbors at the Continent are useless or in exile, or grown old;
the circulation in the US is in shambles. i have visible my best
candidates flip opposed to me....Achad, Regardie -- even that
gentleman out in California, what is - his - identify, AMORC, the
one that made the entire money.."

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Even though empirical knowledge tells us that the houses of good people sometimes do collapse completely, whereas those of wicked people may not collapse at all, or, again, that one might sometimes leave excrement behind and return to find a sapling rather than flies, that fact is immaterial. A ‘‘moral truth’’ does not have to be absolutely and invariably valid to be relevant. As Barry Hallen has astutely observed, ‘‘Proverbs do not introduce themselves to us as universal truths, as generalizations that always apply.

In fact, all we can say, in the absence of any more specific evidence, is that it originated sometime after the introduction of the food. If we were able to ascertain the proverb’s first appearance in a collection, then of course we would be entitled to assert that it originated sometime between the introduction of wheat bread and the date of that publication. There is no doubt, though, that the proverb has been around for a long time. Contextualization My argument for not contextualizing each proverb—that is, placing it in an actual usage situation, as some well-meaning readers have suggested—is similar to the one against identifying sources.

Eventually becomes Bí o bá ńgb Gbe! Gbè! Gbe! Furthermore, I have preferred to indicate the pronunciation in cases where the future auxiliary yó (will, shall) occurs—in other words, to indicate the associated low tone by incorporating it in the main verb, which assimilates and retains the tone: thus, yó jàáde (will emerge) rather than yóò jáde. The same is true of the negative má as in má jòó (not dance), which others would render as máà jó or (in Ayo Bamgbose’s orthography) má jó. 6 I have also departed from the more or less standard practice of spelling the Yoruba word for ‘‘person’’ or ‘‘human being’’ as ènìà (alternatively ènìyàn).

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