Solitary Witch Silver RavenWolf is a prominent figure in the world of witchcraft and paganism. She is known for her contributions to the field through her books, teachings, and magical practices. As a solitary witch, Silver RavenWolf practices her craft alone, without belonging to a coven or a specific tradition. She values the independence and creativity that comes with being a solitary practitioner. Silver RavenWolf has authored many books on witchcraft and paganism, which have gained popularity among both beginners and experienced practitioners. Some of her notable works include "To Ride a Silver Broomstick," "To Stir A Magick Cauldron," and "Solitary Witch.

Opinion

Kali Nicole Gross is the national endowment for the humanities professor of African American studies at Emory University. Her forthcoming book is “Vengeance Feminism: Lessons from Lawless Black Women.”

Popular lore surrounding the Salem witch trials summons images of wrongly accused White women and girls bound to stakes and perched atop flaming pyres. But an accurate portrayal of U.S. history would look extremely different — and provide an ugly but all-too-familiar confirmation of what we know about the power of historical erasure.

So let’s talk about a part of our history almost no one knows. Of the approximately 25 women and girls convicted of witchcraft in the 13 colonies between 1648 and 1692, none met their end strapped to a stake; they were all hanged. And while it’s true that women of this period were burned at the stake as a form of capital punishment, most of them were not White — they were Black.

It’s not easy to absorb these events. But we need to. To illuminate them is to shine a light not only on long-standing racial biases in American justice but also to show that bigotry has been present from the beginning.

In his diary entry on Sept. 22, 1681, Increase Mather — father of the legendary clergyman Cotton Mather and later a president of Harvard College — wrote of “a negro woman who burnt 2 houses at Roxbury July 12.” The woman, Maria, described as a servant — often a euphemism for an enslaved person at the time ― of Joshua Lambe, was convicted of arson for using a hot coal to set fire to the house of a local doctor and Lambe’s home.

As punishment, Mather wrote, “the negro woman was burned to death.” He went on to explain that she was the first woman to suffer this fate in New England.

Maria was also the first woman to receive such a sentence in the 13 colonies. And her brutal death would prove to be the start of a grim pattern in American justice.

Beginning with Maria’s execution and ending with the last known woman burned at the stake — which, according to the Espy File on U.S. executions from 1608 to 2002, was a Black woman in North Carolina in 1805 — the overwhelming majority of women to face the fatal fires of justice, 87 percent, were Black.

Convicted of either arson or murder, Black women faced harsher sentences than did White women accused of the same crimes. White women were usually spared from the searing flames; if these women did receive capital sentences, they met their deaths dangling from a noose.

Maria’s case highlights other ominous legal legacies. Throughout much of the nation’s history, Black women constituted the lion’s share of female death penalty cases, especially during and after the Civil War. Black women also have the dubious distinction of setting several historic capital punishment “firsts.”

Just as Maria was the first woman burned at the stake, the first women to be executed in New York and New Jersey were Black. The youngest girl put to death via the electric chair was Virginia Christian, a 17-year-old African American, in 1912. Sentenced for killing her elderly White employer, the teenager could not be saved, even by the mass mobilization of Black folks on her behalf.

What little we know about these cases foreshadows harmful stereotypes perpetuated about Black women, particularly the notion that they were especially dangerous and homicidal. According to Mather, for instance, Maria was not just an arsonist but a killer. In one of the houses she set aflame, he wrote, “a child was burnt to death.” Yet court documents made no mention of any such victims.

In fairness to Mather, court records of the period are maddeningly sparse. In Maria’s case, missing is any mention of a motive, save that she lacked a fear of God and was instigated to wickedness “by the divil.” We also don’t know Maria’s age or origins. Had she been born in the Massachusetts Bay Colony or imported from the Caribbean or the African continent? And there is no satisfactory explanation for why other Black servants, cleared of wrongdoing, were nonetheless removed from the colony.

Maria’s case exists as an apt metaphor for the treatment of Black women in the historical record, illustrating a dynamic as tragic as it is timeless. Back then, White people didn’t bother to document the lives of Black women. Today, as evidenced by aggressive efforts to restrict the teaching of the United States’ racial history, many White people want even the limited remnants buried.

If we are to effectively work toward equal justice in this country, we must know this history and understand its impact on Black women’s lives. In the present, we cannot allow racist tyranny to silence the past. The testimonies exist. We must hear them.

Were any 'witches' burned at Salem?

Nearly 20 "witches" were executed in the English colony.

Between 1692 and 1693, accusations of witchcraft were made in and around the town of Salem in Massachusetts, leading to the arrests of about 150 people. These charges were taken seriously, and the ensuing trials resulted in the executions of 19 people.

But how were these "witches" executed? Were any burned alive at the stake, a common punishment for convicted witches in Europe? After all, at the time Salem was part of the Province of Massachusetts Bay, an English colony.

The answer is no; witches in England’s American colonies were killed another way.

"At Salem no one was burned. Instead, they hanged them," said Elizabeth Reis, a professor at Macaulay Honors College at the City University of New York and author of the book "Damned Women: Sinners and Witches in Puritan New England" (Cornell University Press, 1999).

England and its American colonies were an anomaly during that period, at least when it came to burning those accused of witchcraft. "Burning at the stake was not used as a method of execution for convicted witches in Salem or anywhere in the American colonies or England," said Emerson Baker, a history professor at Salem State University who wrote the book "A Storm of Witchcraft: The Salem Trials and the American Experience" (Oxford University Press, 2014).

"In England and her colonies, witchcraft was tried in criminal courts, like any other capital crime. And the punishment for capital crimes was death by hanging," Baker told Live Science in an email. "Meanwhile, on the European continent, witch cases tended to be tried by ecclesiastical courts [a court run by the church]. When people were accused of witchcraft before an ecclesiastical court, it was treated as heresy. The punishment for someone convicted of heresy was burning at the stake," Baker said.

The ecclesiastical courts in continental Europe saw burning at the stake as a way to purify the soul. "Burning was supposedly a way to purify the convict, and also as a threat to uncover conspiracies," said Peter Hoffer, a distinguished research professor of history at the University of Georgia and author of the book "The Salem Witchcraft Trials: A Legal History" (University Press of Kansas, 1997). Church authorities in Europe sometimes feared that people would make conspiracies with the devil against them.

Some of her notable works include "To Ride a Silver Broomstick," "To Stir A Magick Cauldron," and "Solitary Witch." These books provide guidance on various aspects of witchcraft, including spells, rituals, correspondences, and magical theory. In her writings, Silver RavenWolf promotes a practical and accessible approach to witchcraft, making it accessible to individuals of all backgrounds and experiences.

Burial and memorial

Recent historical research has identified a site now called "Proctor's Ledge" as being the place where the convicted were hanged at Salem. In 2017, Salem erected a memorial for the people who were executed at the site.

The bodies of those hanged were dumped in a location near Proctor's Ledge. "An eye witness account says the bodies were dumped into shallow rocky crevices in the ledge under the shallow soil. There are references to several bodies being removed at night by family members and buried at their homes," said Benjamin Ray, a professor emeritus of religious studies at the University of Virginia who wrote the book "Satan and Salem: The Witch-Hunt Crisis of 1692" (University of Virginia Press, 2015).

Ray noted that attempts have been made to find the bodies of those hanged, but so far they have been unsuccessful. "Ground penetrating radar indicates there are only these crevices, little space for bodies, and none have been discovered," Ray told Live Science in an email.

Originally published on Live Science.

Her straightforward style and emphasis on personal empowerment resonates with many readers around the world. Aside from her written works, Silver RavenWolf has also been actively involved in teaching workshops, speaking at conferences, and leading magical retreats. Through these platforms, she shares her knowledge and experiences with a wider audience, inspiring and empowering others to explore their own spiritual paths. Furthermore, Silver RavenWolf has been an advocate for religious freedom and the recognition of witchcraft as a legitimate spiritual practice. She has been involved in legal battles and grassroots efforts to combat discrimination against witches and pagans. Overall, solitary witch Silver RavenWolf has made significant contributions to the field of witchcraft and paganism. Through her writings, teachings, and activism, she has inspired and educated many individuals who resonate with her practical and empowering approach to the craft..

Reviews for "The Role of Altars and Sacred Spaces in Solitary Witchcraft with Silver RavenWolf"

1. Jane Doe - 2 stars - I found "Solitary Witch Silver Ravenwolf" to be quite disappointing. Although the book promised to provide a comprehensive guide to solitary witchcraft, I found it to be quite superficial and lacking in depth. The author focuses too much on personal anecdotes and opinions, rather than providing useful and practical information for those interested in practicing witchcraft on their own. Additionally, the writing style is overly verbose, making the content difficult to navigate and understand. Overall, I would not recommend this book for serious practitioners looking for a reliable guide.

2. John Smith - 1 star - "Solitary Witch Silver Ravenwolf" was a complete waste of my time and money. The book is filled with unsubstantiated claims and misinformation that left me feeling frustrated and misled. Ravenwolf seems more interested in promoting her own beliefs and practices than in providing accurate guidance for solitary witches. The content lacks depth and the rituals and spells suggested are nothing more than basic and generic practices that can be easily found online. Save yourself the disappointment and look for a more reputable and informative book on the subject.

3. Sarah Thompson - 2 stars - I had high hopes for "Solitary Witch Silver Ravenwolf," but unfortunately, it did not meet my expectations. The book is disorganized and lacks clear structure, making it difficult to follow and understand. The author also tends to present her personal beliefs as facts, which can be misleading for those new to witchcraft. While the book does touch on some interesting topics, it fails to provide in-depth explanations or practical guidance for the reader. I would recommend looking for other resources that can provide a more comprehensive and reliable introduction to solitary witchcraft.

4. Michael Johnson - 1 star - I found "Solitary Witch Silver Ravenwolf" to be a disappointment on various fronts. The book lacks cohesion and seems to jump from one topic to another without clear direction. The author's writing style is tedious and filled with unnecessary fluff, making it difficult to extract any valuable information. The content itself lacks substance, with the author offering vague and overly simplistic explanations. I would not recommend this book for those genuinely interested in exploring solitary witchcraft, as there are far better resources available that provide more depth and guidance.

Solitary Witchcraft: Finding Your Spiritual Path with Silver RavenWolf