The CoG Timeline was compiled and designed by Andrea Joy Kendall with contributions from Anne Agard, Angie Buchanan, Jo Carson, Andras Corban-Arthen, Phyllis Curott, Amber K, Anna Korn, Rowan Fairgrove, Donald Frew, J. Hildebrand, M. Macha NightMare, and Starhawk. This timeline includes events of interest to anyone that wants to understand what the Covenant of the Goddess (CoG) and its members do.
The Timeline is presented in two PDF files: Part 1 and Part 2. Do understand that since CoG started in northern California, the Timeline reflects that geographical slant. The San Francisco Bay Area is somewhat over-represented. New Yorkers may wail and lament.
CoG itself was started in the 1970s:
In the Spring of 1975, a number of Wiccan elders from diverse traditions, all sharing the idea of forming a religious organization for all practitioners of Witchcraft, gathered to draft a covenant among themselves. These representatives also drafted bylaws to administer this new organization now known as the Covenant of the Goddess
It chief purpose, beyond fellowship, was to provide ministerial credentials to Witches who wished to perform weddings and fill other public roles.
In my own experience, I would say that by about 1980, Wiccan elders were quietly beginning to abandon the Murray-ite thesis of unbroken ancient Pagan religion lasting to the 17th century or later.
Leave it to First Things, a Catholic-leaning magazine on religious issues, to weigh in on the upcoming centenary, which deserves to be noted.
While Margaret Murray was by no means a founder or adherent of Wicca, the religion to which her writings gave birth, The Witch-Cult in Western Europe inspired the now global phenomenon of neopaganism. There can be no doubt that Murray had a brilliant scholarly imagination—too brilliant, perhaps, for the serious flaws in her reasoning to be seen by many. While few Wiccans and neopagans now believe literally that their religion has existed since prehistory, Murray’s legacy persists in the strange idea that witchcraft was a religion, an idea long since debunked by historians of witchcraft. It is ironic that this idea, devised by a feminist historian, often eclipses the reality that the accusation of witchcraft was a misogynistic construct weaponized against innocent women. Murray’s unsubstantiated claim that these women practiced a secret pagan religion was, ultimately, a calumny against the victims of a dark era of misogynistic violence.
“What it is about the Norse gods is they teach you to respect nature and the world and that’s how the world should be run, not like in the modern day,” said Mr Mehmed, who is also known as Magnus Shield-Breaker.
The old spa town of Manitou Springs, located in the foothills west of Colorado Springs. Photo by Mark Reis, ( a former newspaper co-worker of mine) from the Colorado Sun. Click to embiggen.
The Colorado Sun, an online news site, dropped this into my inbox yesterday, giving M. and me both giggles and epic nostalgia. Back in the Eighties, we were “The Witches of Manitou” — at least two of them.
Maybe you’ve heard it from an Uber driver on the way to an area bar or while scrolling through a travel site. It’s a tale that often wanders through word of mouth. Wherever it comes from, legend has it there are witches in Manitou Springs. More, perhaps, than usual.
But is there an overabundance of witches in this town at the foot of America’s mountain, where at least one apothecary sells miniature broomsticks — or is it just a persistent urban legend?
That much is true. It definitely is a persistent urban legend — I encountered it in my more youthful days, circa 1976. Everybody had heard of ceremonies in “the big cave.”Actually, it was an abandoned limestone quarry, and it definitely was a site of high-school keg parties and that sort of thing. It was demolished when an upscale housing development was built in that … Continue reading
There’s the horror mockumentary, “The Warning,” a film by Summer Moore, a Liberty High School graduate turned filmmaker. Filmed in Colorado Springs, “The Blair Witch Project”-inspired script follows three friends as they investigate a local cult in the forest that borders the town.
While promoting her film in 2015, Moore toldThe Gazette she spoke with 50 of her classmates who alluded to “true accounts” of dark happenings in Manitou. Moore went on to write, produce, and star in her film. . . .
When Bryant T. Ragan, a history professor at Colorado College, was teaching a class at Colorado College in 2018 titled “Sorcery, Magic, and Devilry: The History of Witchcraft,” he wanted to bring in a practicing Wiccan from Manitou Springs to talk to his students. He ultimately couldn’t track down someone willing to do it
Obviously a must-see. How did I miss it? (The cave in the movie trailer is not the cave that I mentioned above.)
I can say that for a time there was the Iron Mountain Coven, named for the little peak above our house, labeled at the left edge of the photo above.
We used both the second-floor of the Spa Building (labeled) and the basement of an art gallery for ritual/festival/handfasting sites. At the time, a Pagan-friendly couple operated a hot tub and flotation tank-rental business in the Spa Building, which included a large room facing out over the avenue. When ritual ended, the tubs were waiting.There was a separate legend about the “old Indian curse” on the Spa Building, which does have a soda spring in its lobby.
M. worked at Celebration, the West Side (Colorado Springs) metaphysical store mentioned in the article, for a couple of years. Its original owner, Coreen Toll, later served on the Manitou Springs city council and narrowly lost a race for mayor in 2015.
So where did the “witches of Manitou” legend originate? Since it was firmly in place by the mid-1970s, it would be easy to blame it on “the Sixties.” To be honest, I cannot say. I do know that our coven was not the first.
To quote a story about the iconic Manitou artist Charles Rockey, who was our own Van Gogh, “Manitou Springs has always harbored a sizeable community of artisans, musicians, potters, healers, New Age masseurs, alternative gardeners, dharma motorcyclists, metaphysical high-techers and liberal-artsy bohemians of every stripe and hue.”
Actually, it was an abandoned limestone quarry, and it definitely was a site of high-school keg parties and that sort of thing. It was demolished when an upscale housing development was built in that area.
I would like to add just a little bit of nuance to one passage:
Until recently Modern Witchcraft was generally tied into some sort of spiritual system. Most of the self-identified Witches I knew twenty years ago talked at least a little about the sabbats or maybe “the Goddess.” Today that’s no longer really the case and “Witchcraft” seems to be associated more simply with just “magic.” There are some who will argue that it’s always been that way, but I disagree. Books on Witchcraft emphasized a variety of different things, a lot of today’s Witchcraft simply focuses on magickal practice.
Apparently I am one who disagrees, because it feels like we are swinging back to the 1960s–1970s, when there were books out on witchcraft that had nothing to do with Wicca; in fact, few people have ever heard of Wicca. But everyone has heard of witchcraft.
To continue ….
I interviewed Amanda Yates Garcia recently and read her book, much of her story was familiar to me because we are of a similar age, however . . . With the exception of Michael Hughes I didn’t know any of the people who blurbed her book (rare for me in the Witch-world), and I’m pretty sure Yates Garcia and I have never been to the same event. That’s not a knock on her (or I hope, me), just an example of the two parallel Witchcraft worlds that exist today. She’s operating in a different sphere than I am on Patheos and at Llewellyn, and that’s OK, but it seems more common today than it did 20 years ago.
Solitary Pagans is the first book to explore the growing phenomenon of contemporary Pagans who practice alone. Although the majority of Pagans in the United States have abandoned the tradition of practicing in groups, little is known about these individuals or their way of practice. Helen A. Berger fills that gap by building on a massive survey of contemporary practitioners. By examining the data, Berger describes solitary practitioners demographically and explores their spiritual practices, level of social engagement, and political activities. Contrasting the solitary Pagans with those who practice in groups and more generally with other non-Pagan Americans, she also compares contemporary U.S. Pagans with those in the United Kingdom, Australia, and Canada.
Berger brings to light the new face of contemporary paganism by analyzing those who learn about the religion from books or the Internet and conduct rituals alone in their gardens, the woods, or their homes. Some observers believe this social isolation and political withdrawal has resulted in an increase in narcissism and a decline in morality, while others argue to the contrary that it has produced a new form of social integration and political activity. Berger posits the implications of her findings to reveal a better understanding of other metaphysical religions and those who shun traditional religious organizations.
In addition, she has mentored a number of younger social scientists studying contemporary Paganism (and other things) as well as having served on the steering committee for Contemporary Pagan Studies within the American Academy of Religion.
I will be looking to find this book at the AAR-SBL book show in November and will probably come home with a copy.
Photo: The Very Reverend Jane Hedges rides the 55-foot high “helter-skelter” inside Norwich Cathedral in England.While her official biography says she was ordained a “deaconess” in 1980, she was elevated to “priest” in 1994. You can’t say “priestess” in the Anglican … Continue reading If you want a sort of objective correlative for the church’s health today, there it is, a downward spiral. (BBC)
Be patient, I am coming at this the long away around.
I was raised in the American Episcopal Church, part of the worldwide Anglican Communion, at the time. When I walked into an Anglican church in Canada or in Jamaica (where we lived for a couple of years) and picked up a prayer book, it obvious we were all in the same family, so to speak. There was an Anglican joke that referenced the church’s strength in all the former British colonies in Africa: “The Africans pray, the Americans pay, and the British make the rules.”
None of this is true anymore. In the United States, several different organizations compete for the allegiance of local Episcopal church parishes: the breakaway Anglican Church in North America, the Anglican Church in America, the Church of Nigeria, and The Episcopal Church, the original body. And there are more. It’s very complicated and not germane at this point, except to say that the total membership of The (original) Episcopal Church is cratering.
The Reverend Canon Andy Bryant, from Norwich Cathedral, said he could see why people would be surprised to see the helter-skelter.
But in addition to showcasing the roof, he said it was “part of the cathedral’s mission to share the story of the Bible” and was a “creative and innovative way to do that”.
I don’t remember miniature golf (crazy golf) in the Bible, but maybe they are using a different translation.
I have two takeaways from this story.
For one, it is obvious that a lot of the Anglicans have “lost their contacts,” as the ceremonial magicians say.That is not the same as dropping a contact lens into the lavatory sink drain. In other words, their connection to their deity is not there anymore, there is no “juice,” and they are just trying to fill the void by social movements and entertainment.
For the second, at least within the liturgical churches there is a lot of learning for children. Not the hellfire part, but the importance of symbolic art, the transformative power of music (especially when you are doing the long chants yourself), some knowledge of sacred theater, exposure to ritual ways of dealing with birth, sickness, death, and everything else, and even a little about meditation and sacred reading.
I walked out the door myself at age 16. I was not mad at any one. No priest molested me or any of the altar boys that I knew about. I was not stewing about “adult hypocrisy” more than the average teenager might. I had just come to the conclusion that the church’s picture of the cosmos was not mine and that I could no longer accept its theology. So I spent the next five years as a “seeker” before someone showed Herself to me.
Now if I had a dollar for every Pagan who has said in my hearing “We won’t ‘push our religion’ on our children,” I could pay my fare to the American Academy of Religion meeting in San Diego next fall.
What I would like to say is, “If you don’t put something in that space, what are they going to fill it with?” Digital nothings? People need forms for doing things. We need to be aware of other dimensions. I am no longer a Christian, but I do in retrospect thank the church for giving me a “vocabulary” of ritual and so forth — not the only ways of doing ritual, but at least some ways.
Of course, being Christian, all their focus was on the vertical axis — God up there, us down here. There was no significant “horizontal” engagement with the other-than-human world, aside from an occasional Blessing of the (domestic) Animals. Everything was put here for us to use, as described in Genesis. (The “stewardship” teaching is just watered-down domination.)
It delights me to see adult Pagans involving children in ritual and other “horizontal” engagements, giving them ways to think about relationships with other beings and ways to mark life’s changes. Memories made with the body and witch actions last longer than words and doctrines.
Letting perfectly good food sit on an ancestor shrine was so foreign to my kids when our family began ancestor offerings. It smacked against their overculture, their appetites, their unawareness that physical objects are envelopes of intent.
If the parents are Wiccan, for example, will the kids be Wiccan? Who knows? But at least they will have a vocabulary for the sacred dimensions of life.
While her official biography says she was ordained a “deaconess” in 1980, she was elevated to “priest” in 1994. You can’t say “priestess” in the Anglican church — evidently the word makes them think of filmy skirts, tambourines, and sex.
Sit back: there is lots here on Gardnerian Wicca in the 1950s, Gardner’s own lack of charisma by religious-leader standards and his puckish sense of humor, why the North American Gardnerians went wrong in trying to enshrine one Book of Shadows, and Lamond’s own thoughts on how patriarchal monotheism came to dominate the world.
This documentary begins with a protest of Z. Budapest speaking about witchcraft at the St. Theresa Public Library in San Jose, California on July 12, 1986. What follows are formal and informal interviews of Pagan leaders explaining what Wicca is, how the general public has a misconception of what witchcraft is, and why it is important for practitioners to come “Out of the Broom Closet” to educate the public.
I love rolling the word Festschrift around, and if you are not used to it, this is what it means: “In academia, a Festschrift (plural Festschriften) is a book honoring a respected person, especially an academic and presented during their lifetime. It generally takes the form of an edited volume, containing contributions from the honoree’s colleagues, former pupils, and friends” (Wikipedia).
From the publisher:
This book marks twenty years since the publication of Professor Ronald Hutton’s The Triumph of the Moon, a major contribution to the historical study of Wicca. Building on and celebrating Hutton’s pioneering work, the chapters in this volume explore a range of modern magical, occult, and Pagan groups active in Western nations. Each contributor is a specialist in the study of modern Paganism and occultism, although differ in their embrace of historical, anthropological, and psychological perspectives. Chapters examine not only the history of Wicca, the largest and best-known form of modern Paganism, but also modern Pagan environmentalist and anti-nuclear activism, the Pagan interpretation of fairy folklore, and the contemporary ‘Traditional Witchcraft’ phenomenon.
Here are the contents:
1. Twenty Years On: An Introduction — Ethan Doyle White and Shai Feraro, editors
2. The Goddess and the Great Rite: Hindu Tantra and the Complex Origins of Modern Wicca — Hugh B. Urban
3. Playing the Pipes of PAN: Pagans Against Nukes and the Linking of Wiccan-Derived Paganism with Ecofeminism in Britain, 1980–1990 — Shai Feraro
4. Other Sides of the Moon: Assembling Histories of Witchcraft —Helen Cornish
5. The Nearest Kin of the Moon: Irish Pagan Witchcraft, Magic(k), and the Celtic Twilight — Jenny Butler
6. The Taming of the Fae: Literary and Folkloric Fairies in Modern Paganisms — Sabina Magliocco
7. “Wild Nature” and the Lure of the Past: The Legacy of Romanticism among Young Pagan Environmentalists — Sarah M. Pike
8. The Blind Moondial Makers: Creativity and Renewal in Wicca — Léon A. van Gulik
9. “The Eyes of Goats and of Women”: Femininity and the Post-Thelemic Witchcraft of Jack Parsons and Kenneth Grant — Manon Hedenborg White
10. Navigating the Crooked Path: Andrew D. Chumbley and the Sabbatic Craft — Ethan Doyle White
11. Witches Still Fly: Or Do They? Traditional Witches, Wiccans, and Flying — Chas S. Clifton