Ellen Evert HopmanBesprekingen

This was a study of Pagans done in the mid-90's, very comprehensive and well-written. It captured a large array of viewpoints and worldviews, and showed the differences and the similarities among modern Pagans well.

Being a Pagan (previously published as People of the Earth) consists of a collection of interviews conducted in 1993 and 1994 with then-prominent members of the pagan community. The interviews focus not so much on personal spiritual practices but more on beliefs and the work of the individuals with various pagan groups and organizations. The section of interviewees is not very diverse - although there is a good mix of men and women (and some queer pagans), most of them practice some flavor of Wicca or another tradition that closely resembles it. And almost everyone is white.

I would not recommend this book as an introduction to paganism and witchcraft today. Both paganism and society as a whole have changed a lot since 1994! There's a lot of focus on issues that aren't so pressing now - for example, AIDS, the Vietnam War, and hippies get mentioned a lot. I also think it likely that a number of the groups mentioned are no longer active (for example, the Henge of Keltria was dissolved in 2017). I think this book mainly has value today as a historical document - if you are interested in the development of paganism (mainly Wicca) in North America in the 1970s to early 1990s. I doubt that it would have much relevance to most modern pagans practicing today.

I was very interested to read this book as I like to learn about different beliefs. There are so many negative stereotypes about Paganism, Witches, and other nature related beliefs out there.
The book started off very well with detailing the rich history which I found fascinating. Unfortunately, I found the collection of interviews a bit hard to get into and I kept losing interest. I think I would have not lost interest had the history been interspaced with the interviews. The book is definitely worth reading especially if you want to know more about Paganism, Witchcraft, Witches, and Druids. I may have had trouble with how the book was arranged but I am only one person. Others might be just fine with the format of the book. The book is well written and it is obvious the author did a lot of reseach preparing for writing this book.

I received this on NetGalley in exchange for my review. This book is basically a collection of interviews that were conducted via email exchange. The author asked mostly the same questions to all respondents, so there is a lot of redundancy. The first part of the book contains some brief synopses of accused witches in early New England followed by interviews with their modern day descendants. The second part contains interviews with modern day witches. Unfortunately, there is no analysis of any kind, just a copy of what the author collected via the email interviews.

Very outdated. The interview with the trad that deflowers virgins ritualistically is very disturbing. I hope they disbanded. The other interviews were interesting, and it's funny to see how every tradition think they are the "right" path, much like Christianity.

Ellen Evert Hopman's book, A Druid's Herbal for the Sacred Earth Year, and her recently published companion text, A Druid's Herbal of Sacred Tree Medicine, provide fascinating in-depth analysis of the medicinal and homeopathic uses of many common herbs, as well as exploring their magical and seasonal associations particularly within the Druidic tradition. In her original Druid's Herbal, organized primarily according to the cycle of the seasons, Hopman devotes a chapter to each of the eight seasonal festivals of modern Druidry, exploring ten to twelve traditional plants for every holiday. These chapters are divided into short entries similar in style to Cunningham's encyclopedia, though more extensive in their descriptions of medical symptoms and various kinds of appropriate remedy. After an introductory chapter to the Druid tradition, a second chapter, more to the point and referenced frequently in the following pages, reviews the basics of herbal preparations such as dosage, salves and tinctures. Later sections touch, however briefly on scientific evidence for the Druid herbs, herbal associations with planets, the consecration of ritual space, and the personal life cycle which includes four chapters on various rites of passage for personal and family life. Hopman's Herbal of Sacred Tree Medicine has a slightly more fluid, intuitive organization. Its first section, divided into twenty chapters, is devoted to exploring the trees of the ogham alphabet, while its second section (titled "The Druid Arts") offers simple meditative, magical and divinatory practices to help the reader develop a relationship with trees that extends beyond mere medical use. Both books are structured more like reference texts than works meant to be read straight through from cover to cover (this is particularly true of A Druid's Herbal for the Sacred Earth Year). While Hopman provides a glossary and pronunciation guide in both, however, neither text includes helpful tables and cross-reference indices, such as those found in Cunningham's Encyclopedia, which could have been particularly useful in researching specific symptoms and various herbal options for treatment.
If any set of books could make an amateur herbalist or fanciful hypochondriac feel out of her depth, Hopman's works certainly could. Filled to bursting with elaborate lists of symptoms and side-effects, these Druid Herbals seem to be primarily written for the experienced practitioner in herbalism. However the books' organization by season and symbolism, rather than by more practical methods (such as plant-type, condition or form of treatment), as well as their encouraging opening chapters (and "Part Two: The Druidic Arts" of Herbal of Sacred Tree Medicine), imply at least to this reader that Hopman intended these works not merely as reference texts, but as guides to the spiritual relationship between herbalist and herbs. Within their pages, however, very little of this more esoteric relationship is discussed as an aspect of the healing work itself. Furthermore, frequent discussions of herbal treatments for debilitating fever, crippling pain and other severe conditions make it clear that these texts are meant for a practitioner of alternative medicine working with patients, rather than for the newcomer interested in including as part of his spiritual practice simple natural remedies for daily aches and the occasional head cold (certainly such an amateur could not be expected to summon the wherewithal to make such elaborate herbal concoctions when suffering from some of the conditions covered, let alone develop the prescience to prepare a wide variety of tinctures months in advance on the off-chance he might need them for personal use). Hopman treats herbalism with all the seriousness of someone entering the medical profession, with an intensity that can be just as intimidating (and for some, perhaps just as discouraging). It is certainly easy to imagine a serious practitioner filling these books lovingly with margin notes and bookmarks, perhaps even copying information into personal files for easier future reference. It seems to me, however, that the texts themselves might have benefited from a more rigorous attention to organization and cross-reference. Hopman's work does provide insight for the uninitiated reader into just how extensive and complex the world of herbalism can be, primarily in its medicinal applications. This perspective is an essential aspect of her books; however, it may leave some readers out in the cold, while others may find more straight-forward and comprehensive non-Druidic reference texts just as helpful.

Part of a larger review, to read more check out Bond of Druids: Issue 2 (www.mygrove.us/bond_of_druids/index.htm)

Ellen Evert Hopman's book, A Druid's Herbal for the Sacred Earth Year, and her recently published companion text, A Druid's Herbal of Sacred Tree Medicine, provide fascinating in-depth analysis of the medicinal and homeopathic uses of many common herbs, as well as exploring their magical and seasonal associations particularly within the Druidic tradition. In her original Druid's Herbal, organized primarily according to the cycle of the seasons, Hopman devotes a chapter to each of the eight seasonal festivals of modern Druidry, exploring ten to twelve traditional plants for every holiday. These chapters are divided into short entries similar in style to Cunningham's encyclopedia, though more extensive in their descriptions of medical symptoms and various kinds of appropriate remedy. After an introductory chapter to the Druid tradition, a second chapter, more to the point and referenced frequently in the following pages, reviews the basics of herbal preparations such as dosage, salves and tinctures. Later sections touch, however briefly on scientific evidence for the Druid herbs, herbal associations with planets, the consecration of ritual space, and the personal life cycle which includes four chapters on various rites of passage for personal and family life. Hopman's Herbal of Sacred Tree Medicine has a slightly more fluid, intuitive organization. Its first section, divided into twenty chapters, is devoted to exploring the trees of the ogham alphabet, while its second section (titled "The Druid Arts") offers simple meditative, magical and divinatory practices to help the reader develop a relationship with trees that extends beyond mere medical use. Both books are structured more like reference texts than works meant to be read straight through from cover to cover (this is particularly true of A Druid's Herbal for the Sacred Earth Year). While Hopman provides a glossary and pronunciation guide in both, however, neither text includes helpful tables and cross-reference indices, such as those found in Cunningham's Encyclopedia, which could have been particularly useful in researching specific symptoms and various herbal options for treatment.
If any set of books could make an amateur herbalist or fanciful hypochondriac feel out of her depth, Hopman's works certainly could. Filled to bursting with elaborate lists of symptoms and side-effects, these Druid Herbals seem to be primarily written for the experienced practitioner in herbalism. However the books' organization by season and symbolism, rather than by more practical methods (such as plant-type, condition or form of treatment), as well as their encouraging opening chapters (and "Part Two: The Druidic Arts" of Herbal of Sacred Tree Medicine), imply at least to this reader that Hopman intended these works not merely as reference texts, but as guides to the spiritual relationship between herbalist and herbs. Within their pages, however, very little of this more esoteric relationship is discussed as an aspect of the healing work itself. Furthermore, frequent discussions of herbal treatments for debilitating fever, crippling pain and other severe conditions make it clear that these texts are meant for a practitioner of alternative medicine working with patients, rather than for the newcomer interested in including as part of his spiritual practice simple natural remedies for daily aches and the occasional head cold (certainly such an amateur could not be expected to summon the wherewithal to make such elaborate herbal concoctions when suffering from some of the conditions covered, let alone develop the prescience to prepare a wide variety of tinctures months in advance on the off-chance he might need them for personal use). Hopman treats herbalism with all the seriousness of someone entering the medical profession, with an intensity that can be just as intimidating (and for some, perhaps just as discouraging). It is certainly easy to imagine a serious practitioner filling these books lovingly with margin notes and bookmarks, perhaps even copying information into personal files for easier future reference. It seems to me, however, that the texts themselves might have benefited from a more rigorous attention to organization and cross-reference. Hopman's work does provide insight for the uninitiated reader into just how extensive and complex the world of herbalism can be, primarily in its medicinal applications. This perspective is an essential aspect of her books; however, it may leave some readers out in the cold, while others may find more straight-forward and comprehensive non-Druidic reference texts just as helpful.

Part of a larger review, to read more check out Bond of Druids: Issue 2 (www.mygrove.us/bond_of_druids/index.htm)

Already well known for several popular nonfiction books on herbalism, tree lore, and Pagan spirituality, Ellen Evert Hopman ventures for the first time into fiction with her new novel, Priestess of the Forest: A Druid Journey. In a setting full of potential social and spiritual conflict, we enter the world of fourth century Ireland to follow the story of Ethne, a Druid priestess and healer, as she struggles to balance love and duty, choice and fate, during a time when an increasingly Romanized Christianity has begun to seep its way into the culture and politics of pagan Celtic society. Hopman presents her book as a "bardic teaching tale," striving to present an engaging and historically accurate picture of a thriving pre-Christian society, while also providing newcomers to Druidry with the kind of basic information, inspiration and guidance they might find in the typical Druidry 101 instructional book. Ambitious in scope, Priestess of the Forest struggles at times to live up to its aims, with neither the consistent artfulness of a seasoned storyteller, nor the reliable organization and clarity of a handbook; however, moments of moving ritual and historical insight do speak to Hopman's burgeoning talent that will, hopefully, come to full bloom in future works.

Continued... To read more, check out Bond of Druids: Issue 1 (www.mygrove.us/bond_of_druids/index.htm)

This book basically contains every use imaginable for different plants (except in cooking), and contains a few warnings on those you should watch out for. The plants are sorted by season/holiday and usage (marriage, funerals, home, baby blessing, purifications, etc.) The book also has general information on the druids and on celebration of the holidays. It is a very good and complete source.

"A fascinating and romantic historical novel rooted in the author's
deep knowledge of Celtic Druidism."
-Isaac Bonewits, ArchDruid emeritus of Ár nDraíocht Féin (A Druid
Fellowship)

"From the very beginning I was drawn into this story and found
myself mesmerized by it. It is a tale which rings with sincerity, warmth,
color, and depth."
-Philip Carr-Gomm, Chosen Chief of the Order of Bards, Ovates and Druids

"An authentically human tale of love, hope, and survival. Once I
started reading, I was held captive until the very last page."
-Christopher A. LaFond, Druid Harper and Professor of languages, Boston
College

"Wisewomen and clever men are in for a treat in this magnificent
book; another thread in the re-weaving of our sacred wisdom."
-Susan Weed, Wisewoman, Herbalist, and author

"A lively tale of ancient Druids and Irish warriors based on
substantial research into Celtic history and tradition. While set in a
richly imagined ancient Ireland, Priestess of the Forest: A Druid Journey
offers an intriguing vision of a Druid path with lessons to teach the modern
world."
-John Michael Greer, Grand Archdruid, Ancient Order of Druids in America