Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)


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Witches are associated with harm to the community and transgression of societal standards, especially those relating to family and the dead. The yee naaldlooshii is the type of witch known in English as a " skin-walker ". They are believed to take the forms of animals in order to travel in secret and do harm to the innocent. Corpse powder or corpse poison Navajo: The powder is used by witches to curse their victims. Sometimes, however, the victims simply wastes away , as from a normal disease. Traditional Navajos usually hesitate to discuss things like witches and witchcraft with non-Navajos.

Witchcraft was also an important part of the social and cultural history of late-Colonial Mexico, during the Mexican Inquisition. Spanish Inquisitors viewed witchcraft as a problem that could be cured simply through confession. Yet, as anthropologist Ruth Behar writes, witchcraft, not only in Mexico but in Latin America in general, was a "conjecture of sexuality, witchcraft, and religion, in which Spanish, indigenous, and African cultures converged. In modern history, notoriety has been awarded to a place called Catemaco , in the state of Veracruz, which has a history of witchcraft, and where the practice of witchcraft by contemporary brujos and brujas thrives.

Belief in the supernatural is strong in all parts of India , and lynchings for witchcraft are reported in the press from time to time. Apart from other types of Violence against women in Nepal , the malpractice of abusing women in the name of witchcraft is also really prominent. According to the statistics in , there was a total of 69 reported cases of abuse to women due to accusation of performing witchcraft.

The perpetrators of this malpractice are usually neighbors, so-called witch doctors and family members. According to the statistics by INSEC, [] the age group of women who fall victims to the witchcraft violence in Nepal is 20— In Japanese folklore, the most common types of witch can be separated into two categories: The fox witch is, by far, the most commonly seen witch figure in Japan. Differing regional beliefs set those who use foxes into two separate types: The first of these, the kitsune-mochi , is a solitary figure who gains his fox familiar by bribing it with its favourite foods.

The kitsune-mochi then strikes up a deal with the fox, typically promising food and daily care in return for the fox's magical services. The fox of Japanese folklore is a powerful trickster in and of itself, imbued with powers of shape changing, possession, and illusion. These creatures can be either nefarious; disguising themselves as women in order to trap men, or they can be benign forces as in the story of "The Grateful foxes".

A fox under the employ of a human can provide many services. The fox can turn invisible and find secrets its master desires. It can apply its many powers of illusion to trick and deceive its master's enemies. The most feared power of the kitsune-mochi is the ability to command his fox to possess other humans. This process of possession is called Kitsunetsuki. By far, the most commonly reported cases of fox witchcraft in modern Japan are enacted by tsukimono-suji families, or "hereditary witches". These foxes serve the family and are passed down through the generations, typically through the female line.

Tsukimono-suji foxes are able to supply much in the way of the same mystical aid that the foxes under the employ of a kitsune-mochi can provide its more solitary master with. In addition to these powers, if the foxes are kept happy and well taken care of, they bring great fortune and prosperity to the Tsukimono-suji house.

However, the aid in which these foxes give is often overshadowed by the social and mystical implications of being a member of such a family. In many villages, the status of local families as tsukimono-suji is often common, everyday knowledge. Such families are respected and feared, but are also openly shunned. Due to its hereditary nature, the status of being Tsukimono-suji is considered contagious. Because of this, it is often impossible for members of such a family to sell land or other properties, due to fear that the possession of such items will cause foxes to inundate one's own home.

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Witchcraft - Wikipedia

In addition to this, because the foxes are believed to be passed down through the female line, it is often nearly impossible for women of such families to find a husband whose family will agree to have him married to a tsukimono-suji family. In such a union the woman's status as a Tsukimono-suji would transfer to any man who married her. Witchcraft in the Philippines is often classified as malevolent, with practitioners of black magic called Mangkukulam in Tagalog and Mambabarang in Cebuano ; there are also practitioners of benevolent, white magic, in addition to some who practise both.

Mambabarang in particular are noted for their ability to command insects and other invertebrates to accomplish a task, such as delivering a curse to a target. Practitioners of traditional herbal-based medicine and divination called albularyo are not considered witches. They are perceived to be either quack doctors or a quasi-magical option when western medicine fails to identify or cure an ailment that is thus suspected to be of supernatural, often malevolent, origin.

Feng shui , an influence of Filipino Chinese culture, is also not classified as witchcraft as it is considered a separate realm of belief altogether. Saudi Arabia continues to use the death penalty for sorcery and witchcraft. Saudi authorities also pronounced the death penalty on a Lebanese television presenter, Ali Hussain Sibat , while he was performing the hajj Islamic pilgrimage in the country.

In April , a Saudi woman Amina Bint Abdulhalim Nassar was arrested and later sentenced to death for practicing witchcraft and sorcery. In December , she was beheaded. In June , Yahoo reported: An expedition sent to what is now the Xinjiang region of western China by the PBS documentary series Nova found a fully clothed female Tocharian mummy wearing a black conical hat of the type now associated with witches in Europe in the storage area of a small local museum, indicative of an Indo-European priestess.

Witchcraft in Europe between — was believed to be a combination of sorcery and heresy. While sorcery attempts to produce negative supernatural effects through formulas and rituals, heresy is the Christian contribution to witchcraft in which an individual makes a pact with the Devil. In addition, heresy denies witches the recognition of important Christian values such as baptism, salvation, Christ and sacraments. In Early Modern European tradition, witches were stereotypically, though not exclusively, women.

The peak years of witch-hunts in southwest Germany were from to It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism. Though it is not likely that these individuals were actually involved in these practices, they were most likely associated due to Europe's involvement in things like the slave trade, which negatively affected the lives of many individuals in the Atlantic World throughout the fifteenth through seventeenth centuries.

The familiar witch of folklore and popular superstition is a combination of numerous influences. The characterization of the witch as an evil magic user developed over time. Early converts to Christianity looked to Christian clergy to work magic more effectively than the old methods under Roman paganism, and Christianity provided a methodology involving saints and relics, similar to the gods and amulets of the Pagan world.

As Christianity became the dominant religion in Europe, its concern with magic lessened. The Protestant Christian explanation for witchcraft, such as those typified in the confessions of the Pendle witches , commonly involves a diabolical pact or at least an appeal to the intervention of the spirits of evil. The witches or wizards engaged in such practices were alleged to reject Jesus and the sacraments ; observe " the witches' sabbath " performing infernal rites that often parodied the Mass or other sacraments of the Church ; pay Divine honour to the Prince of Darkness ; and, in return, receive from him preternatural powers.

It was a folkloric belief that a Devil's Mark, like the brand on cattle, was placed upon a witch's skin by the devil to signify that this pact had been made. Witches disrupted the societal institutions, and more specifically, marriage. It was believed that a witch often joined a pact with the devil to gain powers to deal with infertility, immense fear for her children's well-being, or revenge against a lover. They were also depicted as lustful and perverted, and it was thought that they copulated with the devil at the Sabbath.

The Church and European society were not always so zealous in hunting witches or blaming them for misfortunes. Saint Boniface declared in the 8th century that belief in the existence of witches was un-Christian. The emperor Charlemagne decreed that the burning of supposed witches was a pagan custom that would be punished by the death penalty.

In the Bishop of Lyon and others repudiated the belief that witches could make bad weather, fly in the night, and change their shape. This denial was accepted into Canon law. Other rulers such as King Coloman of Hungary declared that witch-hunts should cease because witches more specifically, strigas do not exist.

The Church did not invent the idea of witchcraft as a potentially harmful force whose practitioners should be put to death. This idea is commonplace in pre-Christian religions. According to the scholar Max Dashu, the concept of medieval witchcraft contained many of its elements even before the emergence of Christianity.

Powers typically attributed to European witches include turning food poisonous or inedible, flying on broomsticks or pitchforks, casting spells, cursing people, making livestock ill and crops fail, and creating fear and local chaos. However, even at a later date, not all witches were assumed to be harmful practicers of the craft. In England, the provision of this curative magic was the job of a witch doctor , also known as a cunning man , white witch , or wise man. The term "witch doctor" was in use in England before it came to be associated with Africa.

Toad doctors were also credited with the ability to undo evil witchcraft. Other folk magicians had their own purviews. Girdle-measurers specialised in diagnosing ailments caused by fairies, while magical cures for more mundane ailments, such as burns or toothache, could be had from charmers. In the north of England, the superstition lingers to an almost inconceivable extent.

Lancashire abounds with witch-doctors, a set of quacks, who pretend to cure diseases inflicted by the devil The witch-doctor alluded to is better known by the name of the cunning man, and has a large practice in the counties of Lincoln and Nottingham. Historians Keith Thomas and his student Alan Macfarlane study witchcraft by combining historical research with concepts drawn from anthropology.

Older women were the favorite targets because they were marginal, dependent members of the community and therefore more likely to arouse feelings of both hostility and guilt, and less likely to have defenders of importance inside the community. Witchcraft accusations were the village's reaction to the breakdown of its internal community, coupled with the emergence of a newer set of values that was generating psychic stress.

In Wales, fear of witchcraft mounted around the year There was a growing alarm of women's magic as a weapon aimed against the state and church. The Church made greater efforts to enforce the canon law of marriage, especially in Wales where tradition allowed a wider range of sexual partnerships. There was a political dimension as well, as accusations of witchcraft were levied against the enemies of Henry VII, who was exerting more and more control over Wales. The records of the Courts of Great Sessions for Wales, — show that Welsh custom was more important than English law.

Custom provided a framework of responding to witches and witchcraft in such a way that interpersonal and communal harmony was maintained, Showing to regard to the importance of honour, social place and cultural status. Even when found guilty, execution did not occur. Becoming king in , James I Brought to England and Scotland continental explanations of witchcraft. His goal was to divert suspicion away from male homosociality among the elite, and focus fear on female communities and large gatherings of women. He thought they threatened his political power so he laid the foundation for witchcraft and occultism policies, especially in Scotland.

The point was that a widespread belief in the conspiracy of witches and a witches' Sabbath with the devil deprived women of political influence. Occult power was supposedly a womanly trait because women were weaker and more susceptible to the devil. In Helen Duncan was the last person in Britain to be imprisoned for fraudulently claiming to be a witch. There have even been child murders associated with witchcraft beliefs. The problem is particularly serious among immigrant or former immigrant communities of African origin but other communities, such as those of Asian origin are also involved.

Step children and children seen as different for a wide range of reasons are particularly at risk of witchcraft accusations. Lack of awareness among social workers, teachers and other professionals dealing with at risk children hinders efforts to combat the problem. The Metropolitan Police said there had been 60 crimes linked to faith in London so far [in ]. It saw reports double from 23 in to 46 in Half of UK police forces do not record such cases and many local authorities are also unable to provide figures.

The NSPCC said authorities "need to ensure they are able to spot the signs of this particular brand of abuse". London is unique in having a police team, Project Violet, dedicated to this type of abuse. Its figures relate to crime reports where officers have flagged a case as involving abuse linked to faith or belief.

Many of the cases involve children. There is a 'money making scam' involved. Pastors accuse a child of being a witch and later the family pays for exorcism. As in most European countries, women in Italy were more likely suspected of witchcraft than men. In the 16th century, Italy had a high portion of witchcraft trials involving love magic.

Professional prostitutes were considered experts in love and therefore knew how to make love potions and cast love related spells. She was also not seen as a model citizen because her husband was in Venice. From the 16thth centuries, the Catholic Church enforced moral discipline throughout Italy. Franciscan friars from New Spain introduced Diabolism, belief in the devil, to the indigenous people after their arrival in In pre-Christian times, witchcraft was a common practice in the Cook Islands.

The native name for a sorcerer was tangata purepure a man who prays. All these prayers were metrical, and were handed down from generation to generation with the utmost care. There were prayers for every such phase in life; for success in battle; for a change in wind to overwhelm an adversary at sea, or that an intended voyage be propitious ; that his crops may grow; to curse a thief; or wish ill-luck and death to his foes. Few men of middle age were without a number of these prayers or charms. The succession of a sorcerer was from father to son, or from uncle to nephew.

So too of sorceresses: Sorcerers and sorceresses were often slain by relatives of their supposed victims. A singular enchantment was employed to kill off a husband of a pretty woman desired by someone else. The expanded flower of a Gardenia was stuck upright—a very difficult performance—in a cup i. A prayer was then offered for the husbands speedy death, the sorcerer earnestly watching the flower. Should it fall the incantation was successful. But if the flower still remained upright, he will live. The sorcerer would in that case try his skill another day, with perhaps better success.

According to Beatrice Grimshaw , a journalist who visited the Cook Islands in , the uncrowned Queen Makea was believed to have possessed the mystic power called mana , giving the possessor the power to slay at will. It also included other gifts, such as second sight to a certain extent, the power to bring good or evil luck , and the ability already mentioned to deal death at will.

A local newspaper informed that more than 50 people were killed in two Highlands provinces of Papua New Guinea in for allegedly practicing witchcraft. Pagan practices formed a part of Russian and Eastern Slavic culture; the Russian people were deeply superstitious.

The witchcraft practiced consisted mostly of earth magic and herbology; it was not so significant which herbs were used in practices, but how these herbs were gathered. Ritual centered on harvest of the crops and the location of the sun was very important. Spells also served for midwifery, shape-shifting, keeping lovers faithful, and bridal customs. Spells dealing with midwifery and childbirth focused on the spiritual wellbeing of the baby.

Her sweat would be wiped from her body using raw fish, and the fish would be cooked and fed to the groom. Demonism, or black magic, was not prevalent. Persecution for witchcraft, mostly involved the practice of simple earth magic, founded on herbology, by solitary practitioners with a Christian influence.

In one case investigators found a locked box containing something bundled in a kerchief and three paper packets, wrapped and tied, containing crushed grasses.

While these customs were unique to Russian culture, they were not exclusive to this region. Russian pagan practices were often akin to paganism in other parts of the world. The Chinese concept of chi , a form of energy that often manipulated in witchcraft, is known as bioplasma in Russian practices. Spoilers could be made by gathering bone from a cemetery, a knot of the target's hair, burned wooden splinters and several herb Paris berries which are very poisonous.

Placing these items in sachet in the victim's pillow completes a spoiler. The Sumerians, Babylonians, Assyrians, and the ancient Egyptians recognized the evil eye from as early as 3, BCE; in Russian practices it is seen as a sixteenth-century concept. The dominant societal concern those practicing witchcraft was not whether paganism was effective, but whether it could cause harm.

Impotence, stomach pains, barrenness, hernias, abscesses, epileptic seizures, and convulsions were all attributed to evil or witchcraft. This is reflected in linguistics; there are numerous words for a variety of practitioners of paganism-based healers. Ironically enough, there was universal reliance on folk healers — but clients often turned them in if something went wrong. According to Russian historian Valerie A. Kivelson, witchcraft accusations were normally thrown at lower-class peasants, townspeople and Cossacks.

People turned to witchcraft as a means to support themselves. Males were targeted more, because witchcraft was associated with societal deviation. Because single people with no settled home could not be taxed, males typically had more power than women in their dissent. The history of Witchcraft had evolved around society.

More of a psychological concept to the creation and usage of Witchcraft can create the assumption as to why women are more likely to follow the practices behind Witchcraft. Identifying with the soul of an individual's self is often deemed as "feminine" in society. There is analyzed social and economic evidence to associate between witchcraft and women. Witchcraft trials occurred frequently in seventeenth-century Russia, although the "great witch-hunt" is believed [ by whom?

However, as the witchcraft-trial craze swept across Catholic and Protestant countries during this time, Orthodox Christian Europe indeed partook in this so-called "witch hysteria. Very early on witchcraft legally fell under the jurisdiction of the ecclesiastical body, the church, in Kievan Rus' and Muscovite Russia.

The sentence for an individual found guilty of witchcraft or sorcery during this time, and in previous centuries, typically included either burning at the stake or being tested with the "ordeal of cold water" or judicium aquae frigidae. Accused persons who submerged were considered innocent, and ecclesiastical authorities would proclaim them "brought back," but those who floated were considered guilty of practicing witchcraft, and burned at the stake or executed in an unholy fashion. The thirteenth-century bishop of Vladimir, Serapion Vladimirskii, preached sermons throughout the Muscovite countryside, and in one particular sermon revealed that burning was the usual punishment for witchcraft, but more often the cold water test was used as a precursor to execution.

Although these two methods of torture were used in the west and the east, Russia implemented a system of fines payable for the crime of witchcraft during the seventeenth century. Thus, even though torture methods in Muscovy were on a similar level of harshness as Western European methods used, a more civil method was present. In the introduction of a collection of trial records pieced together by Russian scholar Nikolai Novombergsk, he argues that Muscovite authorities used the same degree of cruelty and harshness as Western European Catholic and Protestant countries in persecuting witches.

Tsar Ivan IV reigned — took this matter to the ecclesiastical court and was immediately advised that individuals practicing these forms of witchcraft should be excommunicated and given the death penalty. So, during the Oprichnina — , Ivan IV succeeded in accusing and charging a good number of boyars with witchcraft whom he did not wish to remain as nobles.

Rulers after Ivan IV, specifically during the Time of Troubles — , increased the fear of witchcraft among themselves and entire royal families, which then led to further preoccupation with the fear of prominent Muscovite witchcraft circles.

After the Time of Troubles, seventeenth-century Muscovite rulers held frequent investigations of witchcraft within their households, laying the ground, along with previous tsarist reforms, for widespread witchcraft trials throughout the Muscovite state. Witches have a long history of being depicted in art, although most of their earliest artistic depictions seem to originate in Early Modern Europe, particularly the Medieval and Renaissance periods. Many scholars attribute their manifestation in art as inspired by texts such as Canon Episcopi , a demonology-centered work of literature, and Malleus Maleficarum , a "witch-craze" manual published in , by Heinrich Kramer and Jacob Sprenger.

Canon Episcopi , a ninth-century text that explored the subject of demonology, initially introduced concepts that would continuously be associated with witches, such as their ability to fly or their believed fornication and sexual relations with the devil. The text refers to two women, Diana the Huntress and Herodias, who both express the duality of female sorcerers. Diana was described as having a heavenly body and as the "protectress of childbirth and fertility" while Herodias symbolized "unbridled sensuality".

They thus represent the mental powers and cunning sexuality that witches used as weapons to trick men into performing sinful acts which would result in their eternal punishment. These characteristics were distinguished as Medusa-like or Lamia-like traits when seen in any artwork Medusa's mental trickery was associated with Diana the Huntress's psychic powers and Lamia was a rumored female figure in the Medieval ages sometimes used in place of Herodias.

His famous engraving The Four Witches , portrays four physically attractive and seductive nude witches. Their supernatural identities are emphasized by the skulls and bones lying at their feet as well as the devil discreetly peering at them from their left.

The women's sensuous presentation speaks to the overtly sexual nature they were attached to in early modern Europe. Moreover, this attractiveness was perceived as a danger to ordinary men who they could seduce and tempt into their sinful world. Specifically, his art often referred to former 12th- to 13th-century Medieval iconography addressing the nature of female sorcerers.

In the Medieval period, there was a widespread fear of witches, accordingly producing an association of dark, intimidating characteristics with witches, such as cannibalism witches described as "[sucking] the blood of newborn infants" [] or described as having the ability to fly, usually on the back of black goats. As the Renaissance period began, these concepts of witchcraft were suppressed, leading to a drastic change in the sorceress' appearances, from sexually explicit beings to the 'ordinary' typical housewives of this time period.

This depiction, known as the 'Waldensian' witch became a cultural phenomenon of early Renaissance art. The term originates from the 12th-century monk Peter Waldo, who established his own religious sect which explicitly opposed the luxury and commodity-influenced lifestyle of the Christian church clergy, and whose sect was excommunicated before being persecuted as "practitioners of witchcraft and magic". Subsequent artwork exhibiting witches tended to consistently rely on cultural stereotypes about these women.

These stereotypes were usually rooted in early Renaissance religious discourse, specifically the Christian belief that an "earthly alliance" had taken place between Satan's female minions who "conspired to destroy Christendom". His chiaroscuro woodcut, Witches , created in , visually encompassed all the characteristics that were regularly assigned to witches during the Renaissance. Social beliefs labeled witches as supernatural beings capable of doing great harm, possessing the ability to fly, and as cannibalistic.

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Meanwhile, their nudity while feasting is recognized as an allusion to their sexual appetite, and some scholars read the witch riding on the back of a goat-demon as representative of their "flight-inducing [powers]". This connection between women's sexual nature and sins was thematic in the pieces of many Renaissance artists, especially Christian artists, due to cultural beliefs which characterized women as overtly sexual beings who were less capable in comparison to men of resisting sinful temptation. From Wikipedia, the free encyclopedia.

For other uses, see Witchcraft disambiguation and Witch disambiguation. Practice of and belief in magical skills and abilities either alone or in groups. Folk religion , Magical thinking , and Shamanism. Neoshamanism and Modern paganism. Satanism and Satanism and Witchcraft. Witchcraft and divination in the Hebrew Bible.

Christian views on magic. It is not to be confused with Djembe. Witchcraft accusations against children in Africa. Human rights in ISIL-controlled territory. European witchcraft and Witch trials in Early Modern Europe. Witch trials in early modern Scotland.

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Akelarre witchcraft and Catalan mythology about witches. Distinguishing disease from witchcraft". Archived from the original on 3 September Retrieved 31 October The Origin and Meaning of the Word "Witch"". Retrieved 29 October Witchcraft, Oracles and Magic Among the Azande. Religion and the Decline of Magic. The first three categories were proposed by Richard Kieckhefer , the fourth added by Christina Larner.

Witches, Druids and King Arthur. Journal of Religious History. University of Chicago Press, Marian, The Silver Bough: The Emergence of Modern Europe: Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Retrieved 31 October — via Google Books. The Discoverie of Witchcraft. Archived from the original PDF on Retrieved 17 October Responding to witchcraft accusations against children, in New Issues in refugee Research Children accused of witchcraft, An anthropological study of contemporary practices in Africa. The Invention of Child Witches in the Democratic Republic of Congo, Social cleansing, religious commerce and the difficulties of being a parent in an urban culture.

Children in the DRC. Couple jailed for Kristy Bamu killing". Blackwell Publishers , Hutton, Ronald, The Triumph of the Moon: Gerald Gardner and the Cauldron of Inspiration. Witchcraft Out of the Shadows. Llewellyn Publications , Young People, Texts, Cultures. Witches and wiccans in contemporary teen fiction" PDF. Children's Literature in Education. Proceedings of the International Communication Association. Point of Inquiry Interview. Retrieved 9 December Martello, Interview with Sloane on pp.

Ontario Consultants on Religious Tolerance. Retrieved March 24, The devil and the deep blue sea: Navy gives blessing to sailor Satanist. In Jesper Aagaard Petersen. Retrieved 16 September There is some discrepancy between translations; compare with that given in the Catholic Encyclopedia article on Witchcraft accessed 31 March , and the L. King translation Archived at the Wayback Machine. Magic and Magicians in the Greco-Roman World. Magic and Divination in Early Islam. Encyclopaedia of Islam, Second Edition , Edited by: Accessed 5 August First published online: Other Beliefs and Practices".

Leaman, Oliver, , Credo Reference. Zad al-Ma'ad [ Provisions of the Hereafter ]. Kornelius Hentschel, Diederichs , Germany. The Wesleyan Juvenile Offering: Retrieved 29 February Archived from the original on Retrieved 2 August Accused of witchcraft by parents and churches, children in the Democratic Republic of Congo are being rescued by Christian activists".

Widows' lives in exile". Retrieved September 1, The Boy Who Harnessed the Wind. The University of Chicago Press. Tanzania's albinos , BBC News. A review of the literature on psychiatry and Brua". From Puritans to presidents". The Salem Witch Trials. History of Fentress County, Tennessee. Touring the East Tennessee Backroads.

Henrietta; Krueger, Victoria Medicine women, curanderas, and women doctors. Hunter and Morgan slowly start to get closer throughout the book. Hunter suspects that the dark magick is being used by David Redstone, owner of Practical Magick, and Morgan's friend. Morgan does everything she can to try and prove it was not him, but in the end, Hunter is right. Kithic and Cirrus merge and Morgan becomes aware of her feelings for Hunter.

Throughout the book Morgan and Hunter's relationship develop with an occasional mishap. The two later find out that the severed brake lines and the sawed posts were the workings of Cal when he admits it upon their meeting at the old Methodist cemetery. Hunter and Cal at the cemetery prepare to fight when Morgan binds them with a spell.

Host desecration

Keeping the binding spell on the two of them, she forces Hunter into her car and drives to Hunter's house where she releases him. If things couldn't get worse, Mary K. Morgan and Hunter go to Selene's and Cal's old house to battle it out with her. Just as Selene's magic was about to hit Morgan, Cal appears and steps in front of the dark magick, sacrificing himself for Morgan and ultimately proving to her that he had indeed renounced his mother's beliefs and that he really did love her.


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Selene falls to the ground, grieving over her son's dead body. While her guard is down, Hunter attempts to put the braigh around her wrists, but she is automatically enveloped by the darkness within her, causing the braigh to corrode. Just when all seems lost, the darkness exits her body, and the physical strain kills Selene. They leave the house, along with Mary K. Sky and another person, seemingly a member of the International Council of Witches, then arrive at the house and take Cal and Selene's body away. Morgan is undecided as to her feelings for Hunter.

Morgan has a dream about a ritual sacrifice. The Witches Council thinks that it is a vision of the future. They suspect that it is a vision of an illegal sacrifice by a Woodbane coven, Amyranth, to obtain power. It is suspected that the sacrifice may in fact be a child of one of Amyranth's members. The council sends Hunter to New York, the place where the coven is suspected to operate, to investigate. Morgan goes with Hunter; however, she also wishes to discover more about her birth parents, something which can only be done in New York.

At the invitation of Bree, they stay at the apartment of Bree's father. Robbie, Sky and Raven come along for the ride. At a New York disco they meet Killian who turns out to be Ciaran's son. It is then believed that Killian is the target of the Amyranth sacrifice. Ciaran meets Morgan in a shop about witchcraft, and he decides to sacrifice her.

He sets a trap for her to steal her powers, but when he finds out Morgan is his daughter he helps Hunter to stop the ritual before it is too late. Although her mother has renounced evil, her father is "the Wiccan version of Hitler. Morgan has broken up with Hunter and has found out that Ciaran is her true birth father, making Killian her half-brother. The council of witches sends Eoife, an elderly witch, to Morgan to ask her for her assistance for the rescue of the Starlocket coven, which the International Council of Witches thinks the mysterious dark wave will strike next.

Morgan has to get close to Killian to get closer to Ciaran so she called Killian to Widow's Vale and asked him to contact Ciaran. She feels apprehensive and hesitant about facing Ciaran, but at the same time, has a strange urge to hug him since she has finally found her true father. She refuses to hug the same man that killed her mother Maeve Riordan and Angus, her lover, however. Near the end of the book, she shape shifts into a wolf, with Ciaran, and learns his true name, which can control him. Morgan is faced with a choice between the people she loves and the powerful and seemingly dark magick her father can teach her.

Morgan gets back together with Hunter, and during a family dinner with Hunter, Mary K finally finds out the truth about what Selene had done to her, and how Selene and Cal died. To make things worse, strange occurrences begin to happen in Morgan's presence. Books begin flying and light bulbs explode, and no one seems to know the cause - thus attributing the blame to Morgan. Morgan's school grades begin to slip and she finds herself having difficulty finding a balance between her school work and a life of Wicca. She is grounded because of it, meaning she cannot go to a circle. At the end, Sky leaves.

The tenth book in the Sweep series is not from Morgan's point of view. Instead the book is in Hunter's point of view. Hunter was in a search for his parents who have been missing since Hunter was a child. Hunter receives information about the whereabouts of his parents, which inevitably lead him to Canada. There he finds his father, Daniel Niall, and discovers that his mother died just before Yule, when he was training Morgan.

Hunter soon discovers that his father is talking to his mother who is dead using a Bith Dearc which is the use of what is considered to be a form of dark magick, against the wishes of Hunter's mother. Hunter must attempt to stop his father from doing this, while investigating a witch by the name of Justine Courceau, a witch collecting the true names of other witches, on the order of the International Council of Witches. He ends up kissing her, and then is faced with the fact that he has to tell Morgan about it.

Rose MacEwan is a Woodbane ancestor of Morgan and is the first person to have created a Dark Wave a powerful piece of dark magick which can destroy entire covens. The story is written from Rose's point of view and follows her story as she falls in love, has her heart broken, and turns to dark magic as a means of revenge eventually creating the first Dark Wave, not actually realizing what she was doing at the time. This book switches perspectives between Morgan and Alisa Soto, who discovers that she is a half-witch with significant power.

Morgan, Hunter, Daniel Niall and Alisa join forces to combat a Dark Wave which is heading for them and will destroy themselves and their friends and families.

Witchcraft

Daniel discovers a way to counteract the dark wave, however any full witch would die in the process. Alisa soon discovers that her half-witch abilities may be the key to defeating the Dark Wave and saving everyone who she knows. This book is entirely from Alisa Soto's perspective with the difficulties of finding out she is a blood witch and her weird powers and the added stress from her father and his pregnant girlfriend, Alisa's powers flood Hunter's house.

After another heated confrontation with her father, Alisa runs away to Gloucester to meet her Uncle Sam. There she meets her mother's family and reconnects with her roots with the help of family friend Charlie. She finds out the family have been plagued by mysterious mishaps that had been attributed to a curse her great-great-great-great grandmother placed on the family having lost her mind.

This book is written from both Hunter and Morgan's points of view and begins tying up loose ends of the past 13 novels. Morgan begins sleep-walking in life-threatening situations and begins having visions of Cal, who is dead, trying to save her. Meanwhile Hunter is faced with a decision of whether or not he wants to work for International Witches Council anymore. The two soon find themselves battling an enemy they thought was dead. The story ends with Morgan boarding a plane to Scotland to join a Wiccan school. Hunter gives her a silver Claddagh ring, as a symbol of his love and devotion to her.

Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)
Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series) Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)

Related Blood Libel of the Witch of Endor (Book 6 in the Witch of Endor series)



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