Apendice

 

There shall be not be found among you anyone that maketh his son or daughter to pass through fire, or useth divination, or an observer of the times, an enchanter, a witch, a charmer, a consulter of familiar spirits, or a necromancer.

— Deuteronomy 18:10-

 

SORCERERS OF REPUTE

 

Magician? Magus? Who can tell the difference? So many individuals have been attributed with magical powers that compiling a “definitive” list of sorcerers would be an endless task. While several legendary figures — Crowley, Simon Magus, John Dee, Catherine de Medici and many others — are often credited with full Awakening, no one really knows the true talent such practitioners possessed. The sorcerers listed below are but the tip of an iceberg millennia old and fathoms deep. While it's unlikely that these “midnight missionaries” have attained True Mage status, no one who has heard their stories can dispute their obvious abilities. 

 COUNT CAGLIOSTRO AND LORENZA FELICIANI

 “The Divine Cagliostro” supposedly died under Catholic “custody” in 1795; his wife Lorenza, an accomplished magician in her own right, was imprisoned in a convent and  is said to have passed on in 1794. Horribly tortured for their practices, these sorcerers may have had the last laugh on their tormentors after all. According to the Ancient Order ofthe Aeon Rites, Cagliostro's infamous Elixir ofLife proved to be more successful than its creator expected.

 Bom in the early 1740s, this Sicilian magician went on tocharm courtiers and commoners alike. A renowned alchemist, healer, spiritualist and conjurer, Alessandro Cagliostro founded several occultsocieties, gave generously to the poor, foretold the French Revolution and fabricared a life story of charming absurdity. Accompanied by the beautiful Lorenza (whom he once deified as a goddess to his order), the count fed Europe's rising fascination with the unseen world. Although probably un-Awakened, both Cagliostros certainly trucked with True Magi, spirits, demons and the Kindred throughout their colorful careers. Toasted by aristocrats from Italy to Britain, they eventually fell prey to jealous rivals, bad fortune and finally the church, who imprisoned them in the 1780s.

 According to mortal histories, the Cagliostros met their painful ends soon afterward; both, however, had consumed the Elixir of Life prior to their imprisonment. When the sorcerers bodies gave in and were buried, the revitalizing effect of the potions took over. Common wisdom holds that both Count Alessandro and Lorenza dug their way free and fled Italy forever. One tale claims that Lorenza escaped first with the help of a faithful lover, went to her husband's grave and found him too dissipated to leave; another version has things the other way around. The Brotherhood of Saint Hermes speaks of Lorenza's conversion toChristianity; supposedly, Count Cagliostrofound his wife alive, but quarreled with her when he learned she had joined their enemies. Bitterly split, the two parted ways in 1800 and have not spoken since. Both have supposedly formed new orders, the ritualistic Tenth Seat of Iehova and the  Christian Light of Our Lady, a cloistered order. Although the Brotherhood offers some compelling evidence of their tale, most authorities doubt the truth behind it.  

Alive or dead, Count Alessandro and Lady Lorenza provided a bold template for aspiring magicians. Championed, admired and reviled, these charismatic sorcerers lived by their eclectic codes, promoted the mystic arts and wove a romantic shadowplay down the center of the Age of Reason. The wotld may never see their like again.  

GIDEONMCKAT

 His spirit was as devout as his demeanor was dour, and many consider Gideon McKay to have been the greatest Nephite of the modern day. Where Uriah Spence discovered the lost gold mine thar was the Nephite Priesthood, Gideon McKay ored and forged it into a thing of strength and beauty.  

Though not born to the Mormon faith, young McKay's family moved to Utah and proudly took up the Mormon banner. A dutiful child and a hard worker, Gideon bent his back beneath the harsh sun so that future generations might profit from his labor. Others remarked that his 15-year old body held the spirit and conviction ofa man twice his age. A farmer like his father, Gideon builta homestead — a home consumed fire one twilight. In the tragedy that took his home and family, he heard the voice of the Lord compelling him to seek the Great Salt Lake Desert.

 In that waste he met Uriah Spence and his band of followers, who initiated Gideon into the newly restored Nephite Priesthood. Later, as Uriah's failing health took its toll, Gideon stepped in, fueling the Priesthood with a new vigor. Strong in body and mighty in mind, Gideon was powerful in magic, too. As a wandering prophet surely touched by God, he gave a bold vision and momentum to the rag-tag group of Mormon wanderers.   

Under Gideon, the Nephite Priesthood grew in strength and size, becoming the vigilant guardians of Zion that they are to this day. Uriah gave the Priests the lost and forgotten rituals of the Priesthood: Gideon gave them his unfailing devotion. To become a Nephite Priest, Gideon taught, was to devote spirit, mind and body equally to the service of the Lord. He lived and eventually died by that code.

 To this day, Nephites speak of Gideon in revered tones: his miraculous healings, his terrifying encounters with the Prowlers of the Wastes; his frequent battles with the progeny of the Anti-Christ; his friendship with the Lamanite Ute warrior, an Indian who abandoned his ancestral pagan ways and converted at Gideon's feet; and his death in a shoot-out witha band of anti-Mormon army troops. Although dead, his legacy lives on. Many Nephites believe that in the final battle for Zion their forces shall be led by Gideon himself — now a celestial being who walks with Mormon and Moroni.

 TANEELA RANGHIA PEDRA, THE SILVER LADY

 While many of her Uzoma relations live and die in forgotten parts of the African heartland, Taneela is a wanderer. A major figure in the African modernization movement, she lives up to her society's name. Journeying from continent to continent, Ms. Rangi ya Fedha seems to attractriches. Her wallet is always full, her bank account is always healthy and her credit is always spotless. It has been said that the spirits of prosperity follow the Silver Lady. Taneela's patron orisha, Oyá, clearly shares her prodigy with Elegba, Opener of Ways — and, some say, of bank vaults. 

 Is Taneela a high-class thief! No one's quite sure, although several InterPol investigators would like to have words with her. If she does steal, Taneela's mote Robin Hood than robber. No one hungers when the Silver Lady is nearby. Generous gifts of food, goods and cash greet the poor, and huge grants grease the wheels of conservation efforts, poverty relief programs and political activists who win Taneela's favor. The Silver Lady never comments on the source of her wealth; the fact that she shares it with her countryfolk should be, in her view, enough of an answer for the curious.

 Despite her name, Taneela is as dark as a woman can be, Her black hair falls in cornrows past her shoulders and her shockingly green eyes contrast with mahogany skin. Dignified and charismatic, she dominates any conversation with witty observations and eloquent charm. Taneela speaks French, Yoruban, Swahili, English, Italian, Japanese, Arabic and Afrikaans with equal fluency and seems to understand the deeper meanings inherent in each language. Her vastnetwork offriends and contactskeeps this sorceress well-informed. The Silver Lady always seems to know what's goingon, even when she has only recently arrived. Dressed in the height of international fashion, this globetrotting priestess makes no secret ofher ancestral spirituality. Although pursued by would-be initiates, Taneela travels alone. No one who has tried to harm her lives to try again.

 “GRETCHEN”

 A persistent rumor speaks of a German girl who may be over 700 years old. Although she has never demonstrated mastery of the magickal Arts, this immortal clearly understands mystic principles. A legendary participant in hundreds of occult societies, “Gretchen” always goes by one name only. While many occultists (especially ancient ones) presume to lead their cults or covens, “Gretchen” is a follower, a bit player on the fringe of whichever group catches her fancy. She is most noted for her involvement with Gerald Gardner, Aleister Crowley and Countess Cagliostro. “Gretchen” appears in Inquisition records, personal diaries, home movies and videotapes, flowing between Tantrik temples, Satanic cults, Christian monasteries and Japanese gardens with equal enthusiasm. Despite her antiquity, “Gretchen” appears to be no older than 25; her melodious voice trembles like à virgin in her marriage bed and her charming naiveté belies her vast experience.

 Despite her age and talents, “Gretchen” always looks and actsthe same; a slender girl with simple tastes, she stands slightly overfive feet tall, She's pretty with long brown hair and almond eyes, burnotexceptionally attractiveorcharismatic.“Gretchen's” apparent youth and innocent air lead many associates to under-estimate her; althoughshe hasnever takenan obvious leadership role, this ageless girl may have been the true force behind innumerable societies, a muse to mystic artists.

 Although many mages, magicians and even Kindred have tried to uncover “Gretchen's” secrets, she remains an enigma. If asked, she denies her age and experiences; “T'm sorry,” she insists in a common German lilt, “but you must be mistaken.” While sheappearsto beafrightened butcuriouscountry girl, “Gretchen” frustrates mental incursions, Blood Bonds and grosser forms of coercion with ease. The ultimate magical submissive, “Gretchen” charms her way past more “sophisticated” occultists, satisfies her eternal hunger for knowledge, and silently moves on.

 RELICS

 Any being, Awakened or otherwise, can utilize any one of the following mystical objects. He must understand its purpose, and may need some occult research or study to understand what he holds and how to use it; once he comprehends the item, however, the magician can employ it to his own ends. (See the Relic Background in Chapter Three, and rhe Enchantment Path in Chapter Four.)

 * (JRACE POTION

 One of the most basic magical charms, the potion embodies a single mystical spell in a drinkable form. Dozens of arcane serums exist, from cinnamon love philters to bitter strength concoctions, and each enchanter favors his own formulas.

 Thesesimple “grace” draughisenhance the drinker's physical prowess in a single, predetermined way. Consumed in a single long gulp, such potions take hold almost immediately and lastfor a few minutes at most. While most concoctions leave the drinker slightly nauseous afterward, some brewers have perfected the art to create sweeter, more-appetizing forms. Even so, potions are noxious things. Drinking raw magic can have some very odd long-term effects...

 In plain system terms, a Grace Potion adds two dots to a single selected Attribute — Strength, Dexterity, Stamina, Charisma, Appearance, Perception or Wits — for one scene. Each Attribute's enhancement has a certain “special effect”: Strength sends a surge of raw power; Dexterity rides in on a burst of adrenaline; Stamina settles down like a block of  stone; Charisma lightens mood and inhibitions; Appearance blurs the taster's features into a more pleasing form; Perception sharpens the senses to an almost painful edge; and Wits quickens thoughts and reactions.

 Potions are very rare, especially in the modern world, and always carry some nasty side effects. The Storyteller should mandate some unpleasant consequences after the rush fades away — especially if the drinker acquires “potionoholic tendencies.”

* SILENT FEET

 Stealth isoftenanecessity for practitioners ofthearsarcane. Fortunately, a simple charm wom on the foot — sometimes a shoe, more often ananklet or toe ring — can silence the wearers' footfalls. After donning the relic, the sorcerer chants a whispered incantation to Hecate or Hermes. No matter where she travels thereafter, the magician walks quietly until the next time she speaks. The first word uttered after the charm takes effect dispels the magic until the following night.

In game terms, a Silent Feer charm gives the wearer a five die Stealth rating, or adds five dice to her existing Stealth Skill. The relic silences only the magician's footfalls, not her voice, her actions or the rustle of her clothing. The moment she speaks, the charm is broken.

 

** LOVE POPFEI

 An ageless figure of wax or straw, this magical charm entrances a would-be lover into helpless passion. The specialty of magicians and witches from África to the Americas, the Poppet includes fingernail parings, hair, blood, semen or a mixture of all ofthem. When the proper incantations have been spoken in a suitable rite, these personal effects carry powerful sympathetic magic to the object of desire. If all goes well (ar least by the caster's definition), the object of desire falls deeply in love with someone he had earlier avoided.

Few magicians craft these objects for their own use; instead, they make them “on commission,” often with a warning to the buyer. Once kindled, magical passion is hard to quench; charmed lovers tend to be ferociously jealous, obsessive and insatiable. No mortal stalker can compete with the victim ofa Love Poppet; if the enchantment takes hold, it's often there for life... and perhaps even longer. As they say, the line between love and hate is pretty thin. An abused lover might explode into a self-destructive frenzy, destroying himself and the charmer in a single dramatic act.

 In game terms, the Poppet ignites its version of “love” in a single human subject. Although vampires and other odd creatures may be stirred by the relic's effects, they're sufficiently inhuman to escape the item's powerful pull. À human victim isn't so lucky; in most cases, he's hooked for life, no matter what his new paramour says or does thereafter. A magician, mage or other mystic disciple can recognize such acharm, and might be able to break it'shold with his own arts (counterspell or countermagick, three successes on a single difficulty 7 roll; one roll per month).

 ** VISION SKULL

A blackened skull decorated with white chalk designs, this potent scrying relic allows a magician to glimpse at distant people or places, peer into the past or prophecy the future. Filled with blood and fresh herbs, the skull's tracings shine with faint fire. After entering a trance, the magician consumes the blood and begins to dance. In her mind's eye, the visions unfold. After a minute or two, the magical sight passes and the sorcerer falls into a drugged sleep.

In game terms, the skull grants the magician a temporary vision, similar to Divination 2. Appearing as a vivid dream, this vision often takes symbolic, not literal, form. À magician who uses the skull to scry out treachery might see an army of carnivorous beetles munching their way through a sleeping  man's body, rather  than the faces of the conspirators or their current location. Each divination requires a separate ritual, and the sorcerer must rest at least one day between viewings.

 *** SIMPATHETIC DINDINGS

 A helpful tool for the traveling magician, this ancient recipe prepares bandages that heal wounds from a distance. After soaking in a concoction of sulfuric acid powder, linen and blood from the person to be healed, these wrappings transmit theirrecuperative powers acrossa room, leaving the wound free to “breathe.” The wound itself closes of its own accord and heals at a rapid (but not unnatural) rate.

 In systems terms, the Bindings cure damage from open cuts, slashes, burns or gunshot wounds at a rate of one Health Level per day. Staving off infections (an essential thing in primitive medicine), the magical bandages keep the injury safe so long as the wearer rests periodically. Each wound requires a separate batch of Bindings, and the wrappings themselves must be used no more than one day after they've been prepared. Once used, the bandages become normal blood-soaked cloth.

 *** WITCH'S STEED

 A common tool of European witcheraft, this broom seems normal enough by day. It sweeps especially well, of course, but displays no outward sign of magic. After night-fall, however, it's a different story. The broom handle lengthens and blackens; its bristles grow thorny and sharp. A magician straddling the broom feels a sudden libidinous rush exploding from her crotch and bursting upward like fire. A cry of “Hey! Hie! In the Devil's name we fly!” carries the broom and its rider upward at incredible speed, filling the sorceress with an uncontrollable abandon. Where she goes and what she does from thar point is up to her; it will, however, be a wild, dangerous and magical trip.  

A sorceress on such a broom flies at roughly 50 mph and “aequires" an Arcane rating of 5 for the duration of the trip. So long as she keeps the Steed nearby, the sorceress may return home at any time she wants. It's generally a good idea to hang on to the broom — it travels hundreds of feet in the air and has no particular affection for its rider. If she falls, the Steed keeps going.

 An object of obvious black magic, the Steed is a frankly carnal relic; regardless of the rider's gender, the broom kindles a shocking sensuality and abandon. Although the broom works for male witches too, it seems especially alive in a woman'sembrace. Sweeping inhibitions away like dirt, this sitch's broom carries a magician off in more ways than one.

 **** DESHATES FATAL CUP

 Named for the legendary poisoner Catherine Deshayes, shese cups and chalices come in many different forms. Seemsy normal, such vessels bear faint inscriptions across their Esselsorbottoms. When rubbed with fresh blood, thesecarvings mmsmute whatever liquid is in the cup into deadly magical posson. Untraceable by mortal means, this poison kills whoever drains the cup, often within five minutes or less. A lesser Cup, often called Dionysus' Chalice, transforms the liquid into a heady beverage or hallucinogenic potion. 

 To save himself, the drinker of the poison may attempt a counterspell (see Chapter Four; difficulty 7). A True Mage might stop the effects with Life, Prime or Matrer countermagick (see Mage: The Ascension), while a shapechanger could dispel the potion with a successful Stamina + Primal-Urge roll (difficulty 7) orhealing Gift. An ordinary morral isprobably doomed. Although the poison cannot kill a vampire, ghost or other undying thing, it causes him incapacitating pain unless he can overcome the magic (Willpower roll, difficulty 8), in which case he'll simply be agonized, not helpless. If the drinker consumes a draught from Dionysus' Chalice, he'll fall into intoxication or delirium for roughly six hours unless he wins three successes or more on a Stamina roll (difficulty 8), in which case hell simply be giddy for a while.

 ***** MASK OF THE MIDNIGHT GHOSTS

 Crafted by Nhanga priests on moonless nights, these terrible masks transform a living body into spirit form. Carved of rotting wood, painted with blood, semen and urine and decorated with the skin of stillborn infants, these masks call to gangs of evil orishas. After a series of live sacrifices, the conjure man sues for his reward — a spirit-body. Once he becomes like a ghost himself, the Nhanga passes among the living, bringing sickness, nightmares and misery until moming's light drives him back into his body. Exhausted by his travels, the conjure man sleeps until dusk; by this sign, many Nhanga have been discovered and executed.

 In game terms, the Mask allows the sorcerer to pass his consciousness into the Near Umbral Shadowlands (see Wraith: The Oblivion or Beyond the Barriers: The Book of Worlds for details), leaving his body behind. Once he reaches the land of the dead — a bleak, depressing reflection ofthe living world — the Mask's owner can float in the air, pass through material obstacles and observe the living without being see himself. Accompanied by his orishas, the witch doctor can travel several hundred miles from his sleeping body; if, however, he cannot return by the next dawn, his body crumbles to dust, trapping the magician in the Shadowlands for eternity — or at least until the Restless Ones consume the conjure man's soul.

 A sorcerer in ghost-form can reach through into the living world by rolling his Willpower against the local Shroud (a.k.a,, the Gauntlet). In Wraith terms, he has 10 Corpus but no Arcanoi. His body is his only Fetter. Traveling this way is extraordinarily dangerous; the sorcerer's magics cannot affect anything on the dead side of the Shroud, sohe's effecrively a normal person with ghostly “physicality.” Fortunately for the average Nhanga, Spectres are rare in the rural African forests. For details about the Jade Kingdom of Ivory, see the Wraith Players Guide.

BIBLIOGRAPHY

 

I referenced many books (and simply tossed aside many more) during the writing of this work. There's a gold mine of material available on occult societies and sorcery within the context of global cultures; unfortunately, there'salso a horde of dreck out there. Enterprising Storytellers and characters who want to add more depth to sorcerer characters or build new societies should peruse this list.

 The following books were particularly useful or interesting, and Pd recommend them either for research or for inspirational reading. Sometimes the amount of reference material is disproportionate to how much was ultimately written. 1 often had to wander through various works to get toa point of understanding; other times 1 was just interested and kept on reading!

I fully realize that books that have had an impact on me might have absolutely no impact on anyone else — “Your mileage may vary," as the saying goes. This reading list is merely a reflection of my own study and path while writing this book.

 — James Estes Looking Eagle

 * Rollo Ahmed, The Black Art (1936) — An often amusing but likewise compelling look at magical practices through the eyes of an “authority” who believes most forms of the art are blasphemous. Very World of Darkness, and politically incorrect as hell.

 * Rosita Arvigo, Sastun: My Apprenticeship with a Maya Healer (1994) — The true story of an American woman's apprenticeshipunderan authentic Mayaspiritual/botanical healer. This is not simply a fable of someone's “apprenticeship into ancient Maya magic”: Rosita Arvigo lives in Belize, where she cultivates rain forest plants and trees and conducts research into the medicinal properties of traditional Maya herbal remedies, including possible cures for AIDS, cancer, and other diseases. Her work has attracted intemational attention and recognition.

 * Brian Bates, The Way of Wyrd (1983) — A fictional retelling of a medieval Christian monk's introduction to Norse magic and mysticism. 

 * Peggy Beck, Anna Lee Walters and Nia Francisco, The Sacred: Ways of Knowledge, Ways of Life (1992) — An insightful study of Native American spirituality, well-received by scholarly and Native American communitiesalike.

 * Hal Zina Bennet, Zuni Fetishes (1993) — A study of Zuni fetish construction and the use of such fetishes in meditation and reflection.

 * Madeleine Biardeau, Hinduism: The Anthropology of a Civilization (1989) — An erudite examination of Hindu culture; highly recommended for those who want a greater understanding of Hinduism, but not recommended for beginners.

 *J.F. Bierlein, Parallel Myths (1994) — A cross-cultural examination of common themes in world mythology. Magic is often born of a culture's myrhology, and though this book is somewhat light, it is flavorful.

 * Ralph Blum, The Book of Runes (1982) — The book that popularized runic divination for the masses. Many serious rune-workers don't care for this work, but it's still a fun read.

 * Margaret Bunson, A Dictionary of Ancient Egypt (1991) — A valuable reference on ancient Egyptian history, culture and mythology.

 * Richard Cavendish, A History of Magic (1987) — More appropriately called “A History of Magic in the West,” thisbook covers the scope of Western occult history. Not just a catalog of movements, it discusses magic within its cultural affiliations.

 * Richard Cavendish, editor, Encyclopedia of the Unexblaimed: Magic, Occultism and Parapsychology (1974) — Yet another useful compendium on magic and the supernatural.

 * Tom Cowan, Fire in the Head: Shamanism and the Celtic Spirit (1993) — A thoroughly engaging study of Celtic shamanism. One of the best books I read for this project, but it really needs an index!

 * Edward Curtis, edited by Gerald Hausman, Prayer to the Great Mystery: the Uncollected Writings and Photography of Edward S. Curtis (1995) — A collection of Native American myths and legends accompanied by the evocative photography of Edward Curtis, an American photographer noted for his studies and portraits of Indian life.

 * Arkon Daraul, A History of Secret Societies (1961) — A highly sensationalistic book penned in the purplest of prose. Each of the groups depicted within could easily be turned into magical societies in the World of Darkness; in fact, many have been!

 * Afolabi Epega and Philip John Neimark, translators, The Sacred Ifa Oracle (1995) — the authentic source of Yoruba tribal wisdom, and a must-have for anyone interested in African traditions.

 * David Fridel, Linda Schele and Joy Parker, Maya Cosmos: Three Thousand Years on the Shaman's Path (1993) — A fascinating examination of Maya shamanism, based upon anthropological study and not just on whimsy or alleged apprenticeships.

 * Rosemary Guiley, Harper's Encyclopedia of Mystical & Paranormal Experience (1991) — The title says it all, An invaluable reference work.

 * E.). Holmyard, Alchemy (1950) — A historical survey of alchemy across the world; dry but informative.

 * Bentley Layton, The Gnostic Scriptures: Ancient Wisdom for the New Age (1987) — A collection of Gnostic works deemed heretical by orthodox Christianity and Judaism. In addition to its historic value, this is an interesting look at a church that might have been.

 * Daniel C, Matt, The Essential Kabbalah: The Heart of Jewish Masticism (1994) — An excellent (and well-received) introduction to Kabbalism, containing both original texts and commentary.

 * Caitlin and John Matthews, editors, Encyclopedia of Celtic Wisdom: A Celtic Shaman's Sourcebook (1994) — A collection of essays dealing with various aspects of Celtic shamanism.

 * Caitlin Matthews, The Celtic Book of the Dead: a Guide for your Voyage to the Celtic Otherworld (1992) — A study of Celtic voyage tales and their spiritual significance.

 * Arnold Mindell, The Shaman's Body (1993) — An introduction to shamanism and the dreambody in a variety ofcultural traditions, written by a process-oriented therapist.

 * R. Laurence Moore, “The Occult Connections! Mormonism, Christian Science, and Spiritualism,” in The Occult in America (edited by Howard Kerr, 1986) — An article discussing occult themes in early Mormon history. 

 * RX. Narayan, Gods, Demons, and Others (1964) — À collection of South Asian stories about gods, demons, magicians.

 * Peter Occhiogrosso, The Joy of Sects (1996) — A clearly-written introduction to world religions with occasional forays into mysticism. Has a good section on New Age movements. A fun and engaging book throughout.

 * Thomas O'Dea, The Mormons (1957) — A very sympathetic treatment of the Mormons by a Gentile, this book is a useful introduction to the Mormon world for the non-Mormons.

 * Scott Peterson, Native American Prophecies (1990) — Perhaps a little bit sensationalistic and not very scholarly, it still contains some interesting material on Native American religio-magical prophetic beliefs.  

* Idries Shah, Oriental Magic (1956) — A stroll through magic of the Middle East, Africa, India, China and Tibet. Although somewhat dated, it still contains some interesting bits of information.

 * Jonathan Z. Smith, editor, The Harper Collins Dictionary of Religion (1995) — An incredible piece of work, constantly at hand during the writing of this book.

 * Joseph Smith, Jr., The Book of Mormon (1830 ff.) — According to Mormon tradition, Smith is the translator ofan angel's work. The Book of Mormon is at times fascinating, at times droll, but overall a peculiar work (from a non-Mormon viewpoint).

 * Morton Smith, Jesus the Magician (1978) — The seminal scholarly work on how Jesus was viewed as a magician by his Near Eastern contemporaries.

 * Lawrence E. Sullivan, Hidden Truths: Magic, Alchemy, and the Occult (1987) — A collection of articles from the Encyclopedia of Religion (edited by Mircea Eliade), this is a scholarly but still quite readable introduction to various occult traditions and themes.

 * Luisah Teish, Jambalaya: the Natural Woman's Book (1985) — An easily read collection of African-American feminist folk wisdom from a priestess in the Yoruba Lucumi tradition.

 * Edred Thorsson, Futhark: A Handbook of Rune Magic (1984) — An important book in the subject of runes and Germanic magic. The book is somewhat controversial, and some of its ideas may not be very legitimate; but it does make interesting reading, and is worth considering if you're contemplating researching Germanic sorcery or playing a vitki,  

* Time-Life Books, “Mysteries of the Unknown” series (various dates) — Rather light in content, these books nonetheless contain many useful tidbits. The volumes Ancient Wisdom and Secret Sects, Magical Arts, Witches and Witcheraft, and Secrets of the Alchemists are particularly relevant to this book.

 * Donald Tyson, Ritual Magic: What It Is and How to Do It (1992) — Fascinating reading on theories of ritual magic and its various cultural manifestations.

 * Ken and Jo Walton, GURPS Celtic Myth (1995) — Yes, a game book. This is filled with well-organized and well-written information on Celtic culture, mythology and magic.

 * Bill Whitcomb, The Magician's Companion (1993) — A compendium of details relevant to a number of magical traditions.

Quite useful in adding flavor and depth to a magical tradition.

 SITE-OGRAPHY

 A few websites make very useful tools, especially for those trying to understand various cultural traditions. Only the major sites are listed — they all inevitably link to each other anyway. Addresses for these sites may (will) change over time, but with any luck you should be able to find them through major search engines.

 * OrishaList (http://members.aol.com/starkana/ index.htm) — A collection of links, specifically dedicated to the Yoruba tradition and its relatives (Candomblé, Vodoun, etc.).

 * Ifa Foundation of North America (http://meni.net/ -obatala/) — A center that hopes to spread understanding of Ifa and the Yoruba tradition across the West.

 * Gnostic Society Index of Links (http://www.webcom.com/-gnosis/hotlist/pagan.html) — A compendium of links across the web to different sites dedicated to shamanism and neopaganism.

 * Syartur's Mystic Links (http://artemis.centrum, is/-stefanpm/morestuff.html) — Many links dedicated to a variety of esoteric topics.