Witches’ Ethics: To Charge or Not to Charge (2024)

A heated debate often rises when witches of various paths get together. Is it acceptable for witches to charge for teaching witchcraft or doing spells for others? Is it anathema? May witches take donations for spells or barter for occult knowledge lessons? Should magickal application and teaching be free? Should a reasonable fee be acceptable if a witch chooses to charge? The arguments go round and round, eternally. These sorts of questions are a delicate balance between two separate factions in witchcraft.

On one hand, you have a faction who believes that it is an insult to their witchcraft to charge a fee. These witches feel that it is a dishonor to their deities and/or themselves to charge for what they know and can do. They state that the time invested in learning has already been spent and, as such, they should help others learn what they know without charge. They invested time, due to their own desire to learn and they want to pass on this knowledge, solely as a way to give back to the craft. They believe that to teach others is an honor and they accept all comers to magick with equanimity. They feel that if they have the knowledge and power, then they are duty bond to help those who ask for assistance.

On the other hand, you have a faction who believes that, as with any other crafts, charging for their effort and knowledge is justified. Just as a carpenter, artist, or schoolteacher charges for their knowledge, training, and efforts, so should the witch. They feel that their personal knowledge, the energy spent in learning their craft and honing their particular magickal talents was their own and that as they paid for their skills with time, study materials and more, they have the right to charge a reasonable fee for the teaching of others or working magick on their behalf. They feel that if someone wishes to get their needs met with greater ease by having personal instruction, instead of searching out the knowledge on their own, or having spells cast for them, then why not charge. Money is a commodity that makes many things in life simpler to attain, magick falls into this realm for them. Some of these witches feel that exchanging money as a fee for their talents or knowledge is wrong, but they have no problem with using a barter system or accepting donations from the person seeking knowledge or assistance.

So the question remains, should witches charge or give freely?

The breaking point between the two factions comes, most often, at the point of religion. Most of the “freely give” witches seem to be in the camp who consider witchcraft to be their primary religion. Wiccans, for example, tend to mostly be in the “give it away” camp, as opposed to charging for magick and the knowledge their craft contains For those witches who see their practice of the craft as a religion it is sometimes incomprehensible to contemplate accepting a fee. However, those who consider witchcraft to be a practice, or secondary to their religion, tend to be in the fee, barter, or donate camps. They consider the craft an application of skills, intention, and effort, not related to their specific worship, if they have any specific worship, so the issue of a fee does not have the same sense of distaste the other faction feels for fees.

Other reasons for their decision may also depend upon whether or not the person learning or receiving the spell work is inside the witches family, friends, coven, or group. Many witches have an “in is free” and “out is paid” rule, which guides them. Needs versus desires may be a breakpoint between charging and not charging for use of talents as well. Whereas one person may have a serious illness in their family, another may want to find their dream job so they may leave one they dislike. Circ*mstances vary, and most often, so do the determination between charging a fee and giving freely.

Most often, it is a case of “to each their own” when it comes to magickal knowledge and practice. If one feels comfortable charging a reasonable fee for their time, knowledge, training, and energy, it is their call. If others feel duty bound to teach free, that is their prerogative. However, if someone is spending a great deal of time working on spells and teaching others to practice witchcraft, they may choose to charge when they otherwise would not. After all, everyone needs to make a living; if a witch is “working” at spells and teaching that may be considered as their job. Many witches are primary earners; others may help with family financial obligations. Is it right for them to give away what can earn finances for food, clothing, and bills for their family?

Personally, the only thing I charge for are tools and spells I create for others upon request or numerological readings I make for people I do not have a personal relationship with. I sometimes break my own rules, write spells for strangers in need, and cast for new acquaintances on occasion, just because their need is so great. Typically, I tend to share the spells, rituals, knowledge, and beliefs here on the blog for all to see and learn from if they wish to do so. That is my way of honoring my craft. Again, that is MY way… not THE way.

However, if I were to take on a full time student, again, create lesson plans, “labs” of spells and take the time to evaluate their learning, quantify it, and target a plan specifically to that person… I would have no problem with expecting to have my time paid at a reasonable rate. A teaching job is still a job, regardless of the matter taught. I certainly do not expect the teachers educating my sons in high school to work free.

Some witches, myself included, have had the experience that without a modest fee, some pupils tend to be less serious about their studies. Some “free” students have even had the nerve to become annoyed when asked about homework assignments. They are not serious about lessons, because to them, the free lessons feel frivolous and expendable. After all, it was not as if they were paying for the privilege of lessons. I have learned to separate wheat from chaff by charging a fee initially, then, if the student is respectful of the time it takes to plan and execute the lessons, if they try in earnest, the fee may ”magickally” disappear. It is witchcraft after all. 😉

So to recap:

Free: If it comes naturally to you and you feel it is an affront to charge for your gifts, then more power to you, spread the wealth of knowledge freely and free and may you be blessed for it.

Charge: If you have labored long and hard, studied vigorously, learned much, and want to share the knowledge you have gleaned in a one-on-one setting and believe that it is worth an honest restitution for your efforts, then charging a reasonable fee is perfectly acceptable.

How do you practice? Do you charge or give freely of the witchcraft you have learned? As always, when disagreements like these occur, I think it is best to agree to disagree with those who think differently. After all, as with all other things witchy, everyone is entitled to their opinion. No one way is the only way.

As for teaching others, personally, I do not think the question of pay versus no pay is anywhere close to the importance of questioning and/or investigating the ethics and morality of those who approach us to teach them. I want to be assured that the people I teach have a similar belief system regarding honor and accountability before I agree to provide them with the tools and knowledge to work spells and rituals. However, that is fodder for another post!

Witches’ Ethics: To Charge or Not to Charge (2024)

FAQs

What is a witch's charge? ›

Effect: Once per day when preparing spells, a witch can designate a willing creature as her charge. She gains a constant status effect on this creature and can target it with beneficial touch spells from a range of 30 feet. The creature remains her charge until she designates a new one.

What was the Witchcraft Act of 1735? ›

c. 5) was an Act of the Parliament of the Kingdom of Great Britain in 1735 which made it a crime for a person to claim that any human being had magical powers or was guilty of practising witchcraft. With this, the law abolished the hunting and executions of witches in Great Britain.

Why did witchcraft become a crime? ›

Witchcraft. Witchcraft was a criminal offence until 1735, and was punishable by death during the Tudor and Stuart periods. Witches were seen as the devil's helpers on earth. Often, people's lack of understanding led them to believe that bad things were the work of the devil or witches.

What social and religious factors are given to account for the harsh response to witchcraft? ›

The harsh response to witchcraft was influenced by social and religious factors. In Puritan New England, the belief in witchcraft led to accusations and executions. Additionally, during times of social stress, belief in witchcraft provided a sense of security and control.

How were witches punished? ›

Many faced capital punishment for witchcraft, either by burning at the stake, hanging, or beheading. Similarly, in New England, people convicted of witchcraft were hanged.

What happens when someone is accused of witchcraft? ›

When a person was accused of witchcraft an Indictment would be drawn up, then witnesses would be called, an examination of the accused would be carried out and sometimes a confession drawn out, possibly with torture. Those found guilty would be executed. Not all accusations of witchcraft were believed, however.

What is the Witchcraft Act of 1563? ›

Under the Scottish Witchcraft Act 1563, enacted effective 4 June 1563, both the practice of witchcraft and consulting with witches were capital offences. This Act remained on Scottish statute books until it was repealed as a result of a House of Lords amendment to the bill for the post-union Witchcraft Act 1735.

What was the Witchcraft Act of 1541? ›

The first was An Act against Conjurations, Witchcrafts, Sorcery and Inchantments passed by Henry VIII in 1541. In this act, magical practices which were disruptive or caused harm to the realm and its subjects were 'demyde accepted and adjuged Felonye', a crime punishable by death and forfeiture of goods and chattels.

What was the witchcraft law of 1604? ›

The primary English law about witchcraft was the so-called Witchcraft Act of 1604, actually An Act against Conjuration, Witchcraft and Dealing with Evil and Wicked Spirits.

What kind of crime is witchcraft? ›

The so-called Witchcraft Act of 1604 served as the primary English law for witchcraft, deeming it a felony. A witch convicted of a minor offense could be imprisoned for a year; a witch found guilty twice was sentenced to death.

When did witchcraft become a crime? ›

The Witchcraft Act 1735. The last person executed for witchcraft was Janet Horne in 1727. She would likely have been protected under the Witchcraft Act 1735. This was a law passed by Parliament which made it a crime for a person to claim that any person had magical power or was guilty of practicing witchcraft.

Which person was most likely to be accused of witchcraft? ›

Aside from gender, women were often accused because of religion, economic status, age, their influence on society or a combination of all the above. Teenage girls were the more common age group to target, but 4-year-old Dorothy Good was also questioned and accused of being a witch during the Salem witch trials.

What is the main message of the witches? ›

Dahl's message is not that all women are disturbed and inherently untrustworthy, but that “some people can appear other than they are”. It is a message that he has used stereotypes, humour and hyperbole to convey, a message that demands a second glance at things that seem self-evident.

How can accusations of witchcraft be used as a form of social control? ›

Socially magic provided an outlet for aggression engendered by the antagonism and frustration of social living. Witchcraft served to regulate sex antagonism and to provide a means of demanding cultural conformity by furnishing a criminal act of which deviants may be accused.

How did the church respond to witchcraft? ›

To bolster their point, the authors point out that from about 900 to 1400, the church didn't want to acknowledge the existence of witches; and consequently, it didn't try people for witchcraft. In 1258, Pope Alexander IV even prohibited the prosecution of witchcraft.

Could anyone be accused of being a witch? ›

In Scotland, between 1450 and 1750, nearly 4,000 people were accused of being witches. It is estimated that around 2,500 of these were executed. Anyone could be accused of being a witch , but in Scotland some people were more likely than others.

What is the basic definition of witchcraft? ›

Traditionally, "witchcraft" means the use of magic or supernatural powers to inflict harm or misfortune on others, and this remains the most common and widespread meaning. According to Encyclopedia Britannica, "Witchcraft thus defined exists more in the imagination of contemporaries than in any objective reality.

Who could be accused of being a witch? ›

The poor, homeless, and those forced to rely on the community for support were among the most vulnerable and often accused of witchcraft. Sarah Good, hanged in 1692, was extremely disliked and distrusted by neighbors because she wandered from house to house begging for food.

What does witches mean slang? ›

: a mean or ugly old woman : hag, crone. "You old witch," she sputtered. " You always hated me, you did …"

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