The witch temperament assessment is a tool used to determine a person's temperament or personality traits within the context of witchcraft. It is aimed at helping individuals understand themselves better and to harness their natural inclinations within their practice. There are four main temperaments or archetypes commonly associated with witches: the Elemental Witch, the Herbal Witch, the Astral Witch, and the Divination Witch. The Elemental Witch is connected to the elements of nature - earth, air, fire, and water. They have a strong affinity for working with these elements and may find their power heightened when in nature. They are grounded, practical, and attuned to the physical world.
Knafla, Louis A. “Scott, Sir Thomas (1534×6–1594), landowner.” Oxford Dictionary of National Biography. January 03, 2008. Oxford University Press. Date of access 30 Oct. 2019,
The Discoverie of Witchcraft is a partially sceptical book published by the English gentleman Reginald Scot in 1584, intended as an exposé of early modern witchcraft. Even while Shakespeare is spinning in his grave, over seven-hundred animated illustrations that seem to move combined with Richard Kaufman s superb text will clearly teach you many fine card routines you will be proud to add to your repertoire.
They are grounded, practical, and attuned to the physical world. The Herbal Witch is deeply connected to plants and their healing properties. They have a natural intuition for using herbs in their practice, whether it's for healing, rituals, or spellwork.
The Discouerie of Witchcraft
The Discoverie of Witchcraft is a partially sceptical book published by the English gentleman, Reginald Scot in 1584, intended as an exposé of early Modern witchcraft.
Scot believed that the prosecution of those accused of witchcraft was irrational and un-Christian, and he held the Roman Church responsible. Popular belief held that all obtainable copies were burned on the accession of James I in 1603.
The maintenance of the superstition he blamed largely on the Roman Catholic Church, and he attacked writers including Jean Bodin (1530–1596), author of Démonomanie des Sorciers (Paris, 1580), and Jacobus Sprenger, supposed joint author of Malleus Maleficarum (Nuremberg, 1494).
Of Henri Cornelius Agrippa and Johann Weyer, author of De Præstigiis Demonum (Basle, 1566), whose views he adopted, he spoke with respect. Scot did adopt contemporary superstition in his references to medicine and astrology. He believed in the medicinal value of the unicorn’s horn, and thought that precious stones owed their origin to the influence of the heavenly bodies. The book also narrates stories of strange phenomena in the context of religious convictions. The devil is related with such stories and his ability to absorb people’s souls. The book also gives stories of magicians with supernatural powers performing in front of courts of kings.
In his lists of magical texts (chap. 31 and chap. 42) he mentions Ars Paulina, Ars Almadel, Ars Notoria, Honorius, Sepher Raziel, and others. Scot also reprints J. Wier’s (aka Wierus) Pseudomonarchia daemonum (1563), which corresponds closely to Lemegeton Book 1 (Goetia).
Scot’s text was expanded in 1665 by an anonymous author, who based on the text, was not akin to Scot’s when it came to his belief in magick.
Index to Grimoire section (A Collection of Magical texts)
| Booke IV. |
|---|
| Certeine popish and magicall cures, for them that are bewitched in their privitie |
| A strange cure done to one that was molested with Incubus. |
| Booke X. |
|---|
| How men have beene bewitched, cousened or abused by dreames to dig and search for monie [money]. |
| The art and order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames. |
| Sundrie receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance therof reported and credited by some that are learned. |
| Booke XI. |
|---|
| The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe. |
| Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables. |
| Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparrell, their superstition. |
| The times and seasons to exercise augurie, the maner and arder thereof, of the ceremonies thereunto belonging. |
| Booke XII. |
|---|
| Popish periapts, amulets and charmes, agnus Dei, a wastcote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviors epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c. |
How to make holie water, and the vertues therof. S. Rufins charme, of the wearing and bearing of the name of Jesus, that the sacrament of confession and the eucharist is of as much efficacie as other charmes, & magnified by L. Vairus. |
| Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a scorpion, the toothach, for a woman in travell, for the Kings evill, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eies, to open locks, against spirits, for the bots in a horsse, and speciallie for the Duke of Albas horsse, for sowre wines, &c. |
| Booke XV. |
|---|
| Exposition of the word Iidoni. |
| Johann Wier: Pseudomonarchia daemonum. |
| The hours to bind demons. |
| The conjuration. |
| A confutation of the above. |
| Symbols of the planets, etc. |
| Symbols of the angels and magical seals. |
| An experiment of the dead [to invoke the virgin fairy Sibylia. |
| A licence for Sibylia to go and come. |
| To discover hidden treasure; to go invisible. |
| An experiment of Citrael. |
| How to enclose a spirit in a christall stone. |
| An experiment of Bealphares. |
| To bind the spirit Bealphares, and to lose him again. |
| Consecrating the holy water. |
| To make a spirit appear in a crystal. |
| An experiment of the dead. |
| A bond to bind him to thee. |
| To call him into your crystal stone. |
| When to talk with spirits, to find out theft. |
| A confutation. |
| A comparison with popish exorcism. |
A recent example of cousening by Franciscan friers. |
| Who may be conjurors in the Romish church. |
7 reasons that exorcisms fail. |
| Other gross absurdities of witchmongers. |
| Conjurations from the pontifical and missal. |
| That popish priests leave nothing unconjured; incense. |
| Rules of popish exorcists and others all one. St. Martin. |
| That it is a shame for papists to believe other conjurors… |
| The books of conjurors. |
| Magical arts confuted — Nero, Agrippa, Gallus. |
| Of Solomon’s conjurations. |
| Lessons read in all churches on St. Margaret’s day. |
| A delicate story of a Lombard; St. Vincent. |
| The story of St. Margaret demonstrated to be ridiculous. |
| A pleasant miracle wrought by a popish priest. |
| The former miracle confuted; story of St. Lucy. |
| Of visions, noises, apparitions — with a confutation. |
| Cardanus’ opinion of strange noises; St. Boniface. |
| Of a noise, and one that narrowly escaped drowning. |
| Of theurgy, with a confutation. |
| Supplementary material from 1665 edition. |
|---|
Of Magical Circles, and the reason of their Institution. |
| How to raise up the Ghost of one that hath hanged himself. |
| How to raise up the Spirits, Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance. |
| How to Consecrate all manner of Circles, fumigations, Fire, Magical Garments, and Utensills. |
| Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations. |
How to raise and exorcize all sorts of Spirits belonging to the Airy Region. |
| How to obtain the familiarity of the Genius or Good Angel, and cause him to appear. |
| A form of Conjuring Luridan the Familiar, otherwise called Belelah. |
| How to Conjure the Spirit Balkin the Master of Luridan. |
They are nurturing, empathetic, and have a deep respect for the Earth. The Astral Witch has a strong connection to the spiritual and metaphysical realms. They are often skilled in astral projection, dream work, and energy manipulation. They are intuitive, imaginative, and have a deep understanding of the unseen world. The Divination Witch is skilled in the art of divination, such as tarot reading, scrying, or rune casting. They have a natural ability to connect with higher guidance and uncover hidden truths. They are introspective, intuitive, and have a deep curiosity for the mysteries of the universe. It's important to note that most individuals may exhibit traits from multiple temperaments, and that no one temperament is better than the other. Each temperament brings its own unique strengths and abilities to the practice of witchcraft. To assess one's witch temperament, individuals can reflect on their innate interests, talents, and inclinations. They can also explore different aspects of witchcraft and see which areas resonate with them the most. Keeping a journal and documenting experiences, preferences, and feelings can also be helpful in identifying one's temperament. Once individuals have a better understanding of their witch temperament, they can focus on developing and honing their skills within that specific area. This can include studying, practicing, and seeking guidance from experienced practitioners or mentors who align with their temperament. Ultimately, the witch temperament assessment serves as a tool to aid individuals on their journey of self-discovery within the realm of witchcraft. It helps them celebrate their unique strengths and embrace their individual path in the craft..
Reviews for "The Path to Witch Mastery: Decoding Your Witch Temperament"
1. Sarah - 2 stars - I found the Witch temperament assessment to be incredibly vague and irrelevant. The questions were poorly worded, making it difficult to fully understand what they were asking. Additionally, the results I received seemed generic and lacked any real depth or insight into my personality. Overall, I was disappointed with this assessment and would not recommend it.
2. Mark - 1 star - The Witch temperament assessment was a complete waste of time. The questions were confusing and didn't seem to have any connection to the supposed temperament categories. The results I received were completely off-base and didn't reflect my actual personality or traits at all. It felt like a random assortment of generic statements that could apply to anyone. I would not recommend this assessment to anyone looking for an accurate understanding of their temperament.
3. Emily - 2 stars - I was extremely disappointed with the Witch temperament assessment. The questions were poorly worded and left a lot of room for interpretation. It was unclear how the answers given related to the temperament categories, and the results I received seemed to be randomly generated. I was expecting a more detailed and accurate assessment, but this fell far short of my expectations. I would not trust or recommend this assessment to others.
4. Jason - 1 star - The Witch temperament assessment was a complete letdown. The questions were vague and didn't provide enough context to accurately assess my temperament. The results I received were generic and seemed to be copied and pasted from a generic personality test. I was hoping for a more personalized and insightful assessment, but this one missed the mark completely. I would not recommend wasting your time on this assessment.