Wicca is a modern pagan religious movement that was developed in the mid-20th century. It is a nature-based religion that worships the divine as both male and female deities. Wiccans believe in the existence of a higher power, which they refer to as the God and Goddess. These deities are seen as reflections of the divine present in all of creation. Wiccans follow a code of ethics that encourages personal responsibility and harmlessness. They believe in the concept of karma, where every action has consequences, and they strive to live in harmony with the natural world.

Early Mormonism and the Magic World View

In this ground-breaking book, D. Michael Quinn masterfully reconstructs an earlier age, finding ample evidence for folk magic in nineteenth-century New England, as he does in Mormon founder Joseph Smith’s upbringing. Quinn discovers that Smith’s world was inhabited by supernatural creatures whose existence could be both symbolic and real. He explains that the Smith family’s treasure digging was not unusual for the times and is vital to understanding how early Mormons interpreted developments in their history in ways that differ from modern perceptions. Quinn’s impressive research provides a much-needed background for the environment that produced Mormonism.

This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formulae utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.

paperback: $28.95 | ebook $9.99

D. Michael Quinn (PhD, history, Yale University) is an Affiliated Scholar at the University of Southern California’s Center for Feminist Research. He has been a full-time researcher and writer, a professor of history at Brigham Young University, and a visiting professor of history (2002–03) at Yale. His accolades include Best Book awards from the American Historical Association and the Mormon History Association. He is the recipient of the Leonard J. Arrington Award for distinguished and outstanding service to Mormon history from the Mormon History Association.

His major works include Early Mormonism and the Magic World View, Elder Statesman: A Biography of J. Reuben Clark, the three-volume Mormon Hierarchy series (Origins of Power, Extensions of Power, and Wealth and Corporate Power), and Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example. He is the editor of The New Mormon History: Revisionist Essays on the Past and a contributor to American National Biography; Encyclopedia of New York State; Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education; the New Encyclopedia of the American West; Under an Open Sky: Rethinking America’s Western Past; and others.

He has also received honors—fellowships and grants—from the American Academy of Arts and Sciences, the American Council of Learned Societies, the Henry E. Huntington Library, Indiana–Purdue University, and the National Endowment for the Humanities. In addition, he has been a keynote speaker at the Center for the Study of Religion and American Culture, the Chicago Humanities Symposium, Claremont Graduate University, University of Paris (France), Washington State Historical Society, and elsewhere, and a consultant for television documentaries carried by the Arts and Entertainment Channel, the Canadian Broadcasting Corporation, the History Channel, and the Public Broadcasting Service (PBS).

Documentary History, History
ISBN: 978-1-56085-089-2

Early Mormonism and the Magic World View

In this ground-breaking book, D. Michael Quinn masterfully reconstructs an earlier age, finding ample evidence for folk magic in nineteenth-century New England, as he does in Mormon founder Joseph Smith’s upbringing. Quinn discovers that Smith’s world was inhabited by supernatural creatures whose existence could be both symbolic and real. He explains that the Smith family’s treasure digging was not unusual for the times and is vital to understanding how early Mormons interpreted developments in their history in ways that differ from modern perceptions. Quinn’s impressive research provides a much-needed background for the environment that produced Mormonism.

This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formula utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.

Genres ReligionHistoryMormonismNonfictionLdsBiographySpirituality

646 pages, Paperback

First published September 1, 1987

About the author

D. Michael Quinn

They believe in the concept of karma, where every action has consequences, and they strive to live in harmony with the natural world. Wiccans celebrate the changing of the seasons with eight festivals called Sabbats. These festivals mark the solstices, equinoxes, and other significant points in the year.

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Every so often some LDS relatives take me to the free lectures by LDS intellectuals out at the Claremont Colleges, and every single time, not only do I hear interesting stuff, but the long drive home is livened by discussion. My reading of this excellent book was inspired by one of these discussions.

Quinn's scholarship is superlative. The notes are as interesting as the text. What I hailed with relief was the context, which American scholars frequently overlook in their isolationism, as if history began with the Puritans. Not only does that conveniently overlook the First Nations here in North America, but it also cuts out a thousand years of European history which shaped so many of those who crossed the Atlantic.

If one reads the leading intellectuals of the 1500s, one discovers that in spite of the Reformation, all the leading scholars of the time knew one another to a greater or lesser degree, communicating back and forth in Latin. And one of the many things they communicated about was the formation of what we would call a Unified Field Theory, which would cover all human knowledge, including theology . . . and also magic. Thus, Philip Melancthon, Martin Luther's successor, was also busy with astrological and alchemical studies. After all, the sciences included all things seen and unseen.

Quinn presents the rural intellectual life of Smith, his family, and his neighbors in upper New York before 1830 within this context. Don't read it if you're looking for a "Mormons are baaaaaad!" polemic; Quinn is sympathetic to his subjects, though he doesn't let that interfere with his scholarship. This is an immensely readable book for anyone who would like to understand Joseph Smith's background and the paradigm in which he was raised.

Thorough, probably 200 pages too long but he certainly makes the point clearly.

Mormonism exploded in a very specific context that allowed for it to do so.

We might think visions of angels called Maroni, euphoric repentance experiences and the use of seer stones, astrology and divining rods are off the wall- but this was very much the context of Joseph smith.

His family were avid occult practitioners, as were the people around them. Little wonder Joseph smith jr. adopted his father’s worldview and thus spawned a cult that anachronistically looks ridiculous but is potent in its longevity.

It also firmly roots Mormonism within American culture. Mormonism is, I was surprised to find, immensely ‘American’ in outlook and culture- even today.
In a world of radical individualism and self exploration, a cult that asserts itself as ‘the new Jerusalem’ in a ‘new exodus’ is again, not beyond imagining; but rather living their own form of the libertarian American dream.

What’s disturbing however is how clearly the rise of Mormonism is linked to occult practices. The fact these were commonplace only lends further credence to the fact that Joseph smith is a charlatan. Whilst his visions may have happened in his own mind, his own pagan practices and occult activities are too evident in his doctrine and ministry.

Very sad and obviously false from the outside. Yet, tragically, that’s the power of cults.

D. Michael Quinn rescues Mormonism's historical origins from his polemical critics with a tale of the magical worldview prevalent in an earlier America which is both trailblazing, and incredibly rich. Nobody rivals DMQ when it comes to meticulous inclusion of sources (his notes number 300 pages). This groundbreaking work provides a foundation capturing the environment in which Mormonism grew--Mormonism's fantastic history has never made more sense from a rational, or even naturalist perspective until reading this.

This book is part history of folk-magic and folk-religion as well as DMQ's response to his often unfair opponents from FARMS. I have deep respect for the intellectual honesty, and candid admission of biases with which DMQ begins this fascinating endeavor. He confesses his vantage point from the beginning: "Because I hope to explore sympathetically a world view different in some respects from my own and in many ways alien to twentieth-century assumptions about the nature of reality, I feel it necessary to state my biases at the outset. I believe in Gods, angels, spirits, and devils, and that they have communicated with humankind. In Mormon terms, I have a personal 'testimony' of Jesus as my Savior, of Joseph Smith, Jr., as a prophet, of the Book of Mormon as the word of God, and of the LDS church as a divinely established organization through which men and women can obtain essential priesthood ordinances of eternal consequence. I also believe that no historical documents presently available, or locked away, or still unknown will alter these truths. I believe that persons of faith have no reason to avoid historical inquiry into their religion or to discourage others from such investigations." This serves as his plea to his Mormon kindred who may be shocked by the historical evidences or find his conclusions disagreeable. He reminds them, 'I am still one of you.'

Each chapter adds layer after layer of all the ways in which Early Mormonism's 'first family' and founding leaders embraced a magic worldview, one that was far more common to 18th and 19th century American's than many of us believed existed: visions, charms, talismens, amulets, seer stones, astrology, divining rods, palmistry, phrenology, witches, wizards, fortune tellers, demons, angels, alchemy, magic rituals, and all manner of occultisms. These Americans saw no contradiction between their understandings of Christianity and magic. They overlapped, one informing and reinforcing the other.

DMQ presents arguments and evidences that should be welcomed by Mormon critics and will be distressing to most faithful Mormons. DMQ hopes that Mormons will better know their history, and be enriched by its roots which are found in the ancient occult. For these early Latter-day Saints, the Bible was the guide to life on Sundays while the almanac--the source for astrology readings--was their counselor for all other days. It is hard for a 21st century mind to comprehend how 19th century persons could so readily accept the many supernatural events surrounding Mormonism's founding. Joseph Smith's claims to buried treasures, spiritual visitations, and prophecies were far from rare or unique. It was a time when witches, fortune tellers, and diviners abounded. Many of Mormonisms first converts came from folk-magic and folk-religion traditions, the unchurched (but still educated) peoples of America. Less than a quarter of Americans in the 1780's were affiliated with any church, most informed by more ancient folk-religions.

Joseph Smith's exceptional story, and the religious movement he founded is not diminished by the many regular claims to magical occurrences from his contemporary magic doers and believers. DMQ reconstructs an environment that better enables non-Mormon observers to see how Mormonism is anchored in something resembling reality; however, DMQ ultimately doesn't give us anything that resembles a conclusive answer regarding the historical claims of Mormonism as "the one true church" or that it is "the Gospel restored."

Belivers and skeptics will believe what they want to believe, but they must, if they want to hold a rigorously tested perspective, come through the works of DMQ. He is a juggernaut of originality, always earnest, empathetic to the experiences which differ from his own. He is an unconventional believer, but few know more about Mormon history than he. Believers and skeptics will disagree with his conclusions for vastly different reasons--and that may be a good sign of solid scholarship.

He is the cultural historian Mormonism needs while Daniel Peterson is the historian Mormonism deserves. I look forward to reading his works on the Mormon hierarchy and origins of power.

Early Mormonism and the Magic World View - Hardcover

In this ground-breaking book, D. Michael Quinn masterfully reconstructs an earlier age, finding ample evidence for folk magic in nineteenth-century New England, as he does in Mormon founder Joseph Smith’s upbringing. Quinn discovers that Smith’s world was inhabited by supernatural creatures whose existence could be both symbolic and real. He explains that the Smith family’s treasure digging was not unusual for the times and is vital to understanding how early Mormons interpreted developments in their history in ways that differ from modern perceptions. Quinn’s impressive research provides a much-needed background for the environment that produced Mormonism.

This thoroughly researched examination into occult traditions surrounding Smith, his family, and other founding Mormons cannot be understated. Among the practices no longer a part of Mormonism are the use of divining rods for revelation, astrology to determine the best times to conceive children and plant crops, the study of skull contours to understand personality traits, magic formula utilized to discover lost property, and the wearing of protective talismans. Ninety-four photographs and illustrations accompany the text.

"synopsis" may belong to another edition of this title.

D. Michael Quinn was born in 1944 in Pasadena, California. He studied English and philosophy at Brigham Young University in Provo, Utah—interrupted by a two-year LDS proselytizing mission to England (1963-65)—and graduated in 1968. Then followed three years of military service in Germany as a counter-intelligence agent.

When he returned from Europe in 1971, Quinn began a master's program in history at the University of Utah and half-time employment at the LDS Church Historian's Office. He received his M.A. in 1973, then moved to New Haven, Connecticut, to continue his studies in history at Yale University. While a graduate student Quinn published in Brigham Young University Studies, the Journal of Mormon History, New York History, the Pacific Historical Review, and Utah Historical Quarterly. When he received his Ph.D. from Yale in 1976, his dissertation on the Mormon hierarchy as an elite power structure won the Frederick W. Beinecke and George W. Egleston awards.

That same year Quinn began twelve years of employment as a member of BYU's history faculty. He received post-doctoral training in quantitative history at the Newbery Library in Chicago in 1982, and the next year served as associate director of BYU's Vienna study-abroad program. In 1984 he received full professorship; two years later he became director of the graduate program in history. In 1986 Quinn received his most cherished award: Outstanding Teacher by vote of BYU's graduating history majors.

While at BYU Quinn served on the board of editors for three scholarly journals and on the program committee for the Western History Association. He gave formal papers at annual meetings of the American Historical Association (AHA), the Mormon History Association (MHA), the Organization of American Historians, Sunstone Theological Symposium, Western History Association, the World Conference on Records, and by invitation to a conference jointly sponsored by the Fondation de la Maison des Sciences de l'Homme and the Laboratoire de Recherche sur L'Imaginaire Americain (University of Paris). He received best article awards from the Dialogue Foundation, the John Whitmer Historical Association (JWHA), and MHA. His last article as a BYU faculty member appeared in New Views of Mormon History: A Collection of Essays in Honor of Leonard J. Arrington (University of Utah Press, 1987).

His first book, J. Reuben Clark: The Church Years (Brigham Young University Press, 1983), received the best book award from MHA. Early Mormonism and the Magic World View (Signature Books, 1987) received best book awards from MHA and JWHA, as well as the Grace Arrington Award for Historical Excellence. However, due to disputes with BYU administrators over academic freedom, Quinn resigned his tenured position at BYU in 1988. Since then he has worked as an independent scholar.

After resigning from BYU he received long-term fellowships from the Huntington Library in southern California (twice), the National Endowment for the Humanities (twice), and Indiana University-Purdue University, as well as a major honorarium from the American Academy of Arts and Sciences. He has edited The New Mormon History: Revisionist Essays on the Past (Signature Books, 1992) and published essays in Under an Open Sky: Rethinking America's Western Past (Norton, 1992), Faithful History: Essays on Writing Mormon History (Signature Books, 1992), Women and Authority: Re-emerging Mormon Feminism (Signature Books, 1992), Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education (University of Chicago Press, 1993), the New Encyclopedia of the American West (Yale University Press, 1998), and American National Biography (Oxford University Press, forthcoming).

In May 1994 he received the T. Edgar Lyon Award for Excellence from MHA. He has subsequently completed four books: The Mormon Hierarchy: Origins of Power (Signature Books, 1994); Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example (University of Illinois Press, 1996), which received the 1997 AHA award for best book by an independent scholar; The Mormon Hierarchy: Extensions of Power (Signature Books, 1997); and the revised Early Mormonism and the Magic World View (Signature Books, 1998), which is twice the size of the original edition. He has begun preliminary work on a social history of late-twentieth-century sexuality.

Quinn has served in the 1990s as a historical consultant for four Public Broadcasting Service documentaries: Joe Hill, A Matter of Principle, The Mormon Rebellion, and Utah: The Struggle for Statehood, and for the Canadian Broadcasting Corporation's L'Etat Mormon (The Mormon State). He has been a guest lecturer at the Graduate School of Claremont Colleges and at four Utah universities. In addition, he has been the keynote speaker at meetings of the American Academy of Arts and Sciences, the Center for the Study of Religion and American Culture, the Chicago Humanities Symposium, the Utah chapter of the American Civil Liberties Union, and the Washington State Historical Society. In 1998 he served on an NEH panel for selecting recipients of year-long fellowships.

Quinn has been featured in Christianity Today, the Chronicle of Higher Education, Lingua Franca, the Los Angeles Times, New York Times, Newsweek, Publishers Weekly, Time, and the Washington Post. In 1997 a biographical sketch and discussion of his writing techniques appeared in Contemporary Authors.

Eleven years ago my Introduction expressed confidence that LDS believers did not need to fear including occult beliefs and magic practices in the history of Mormonism's founders. In 1992 LDS church headquarters affirmed that view in its official Encyclopedia of Mormonism, which mentioned the influence of treasure-digging folk magic (see ch. 2) in five separate entries concerning Joseph Smith. These articles did not list my book in their source-notes, but one did cite an anti-Mormon minister's article about this topic in a Protestant evangelical magazine. Nevertheless, I was pleased to see this ripple-effect from the splash of Early Mormonism and the Magic World View. As Richard L. Bushman recently wrote in a review for FARMS, "the magical culture of nineteenth-century Yankees no longer seems foreign to the Latter-day Saint image of the Smith family.

"About this title" may belong to another edition of this title.

About The Church of Jesus Christ of Latter-day Saints (Mormon)

Wiccans also practice magic, which they see as a way to create positive change in the world. Magic is not seen as supernatural, but rather as a natural force that can be tapped into and directed by practitioners. It is believed to be a tool for personal growth, spiritual development, and healing. Wiccans often form small groups called covens, where they come together for rituals, celebrations, and study. However, there are also solitaries who practice Wicca on their own. Wicca is an inclusive religion that embraces diversity and welcomes members of all sexual orientations, gender identities, and backgrounds. It is important to note that Wicca is not synonymous with witchcraft, although the two are often associated. While many Wiccans practice witchcraft, not all witches are Wiccans, and not all Wiccans practice witchcraft. Witchcraft is a practice that involves the manipulation of natural energies and the use of spells and rituals, which can be part of Wiccan practice but can also exist independently. In conclusion, Wicca is a nature-based pagan religion that worships a male and female divine. Its followers practice magic as a means of personal and spiritual growth. Wicca is an inclusive and diverse religion that emphasizes personal responsibility and living in harmony with the natural world..

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