Book Review #1: Modern Paganism: The Triumph of the Moon

Jacki Moss

Book Review: Modern Paganism Study

Hutton, Ronald. The Triumph of the Moon. New York: Oxford UP, 1999.

Triumph is "a history of modern pagan witchcraft" (iii). It is a rundown of the origins of witchcraft traditions in Britain, from 18th century onward. It focuses on British language, folklore, literature, scholarly writings, and groups and individuals. It includes recent American developments that have influenced contemporary British witchcraft.

This book explains the origins of the modern pagan revival, with witchcraft at the forefront. It explains that traditions we take for granted as pagans may not be from an unbroken line of authentic, paleo-pagan traditions. Hutton addresses the origins of key phrases, ritual tools, actions and ceremonies such as: being closed to outsiders (52), initiation through degrees (53), passwords given upon admission (53) liturgical order, and deity concepts such as Pan (43) and "the (Great) Goddess" (32). Hutton analyzes the contributions of scholars like Margaret Murray (194) witches like Gerald Gardner (205) and magicians like Aleister Crowley (171), among lesser known individuals. Although his focus is witchcraft, there are implications for neo-paganism in general.

For druids, his taking issue with the universal goddess religion makes room for a wider scope of archaeological evidence. The notion of "invoking and working with deities and spirits" (76) is a feature of what Hutton calls "high magic" rather than a survival, and we must realize that Our Own Druidry is really our own. Hutton mentions druidry in the book, mentioning mystical druidry in the 1930s (224) and that neo-pagan druidry in America by the 1970s was founded by witches. He suggests that modern druidry was partly reactionary to Wicca (372).

I found this book fascinating. Each page was loaded with useful information and each chapter was a personal breakthrough. I would like to see a wider range of Indo-European influences on neo-paganism, since Gardner and others were worldly. I was pleased to grasp why figures like Margaret Murray and Aleister Crowley are controversial, despite their substantial contributions. Triumph provided me with a valuable portrait of Doreen Valiente, whose writing I have found essential to my paganism. Hutton writes that "her enduring greatness lay in the very fact that she was so completely and strong-mindedly dedicated to finding and declaring her own truth" (383). I too seek my own truth and answers to tough questions, and it's one thing I cherish about neo-paganism. I have also found the contributions of Starhawk essential and it is interesting that her work stems from American feminism, pantheism and the "California cosmology"(350) rather than the original, conservative package of Wicca. My ideas of Witchcraft come from being an outsider, reading the works of the Farrars, Cunningham, Starhawk and Valiente, so I have held a much later concept of modern pagan witchcraft until I read the wider scope presented in Triumph.

Hutton writes as a historian; he is biased toward factual evidence, such as crediting the diaries of Aleister Crowley over the claims of witches. He does not, however, make value judgements such as discrediting traditions of witchcraft as inauthentic, (as many pagans do) when evidence points to their alternative origins. Hutton presents the evidence and leaves much open for speculation.

For non-pagans and non-academics, it is a dense read and a lot of the information will seem insignificant. I would definitely recommend this book to practicing pagans, as I consider it essential reading for anyone who is interested in where our customs and beliefs come from, the interesting figures and leaders of the witchcraft revival or our history as neo-pagans, as well as where the intolerance of our adversaries comes from. I was not disappointed.