U.S., new variants of Wicca developed, including Dianic Wicca, a tradition founded in the 1970s which was heavily influenced by second wave feminism, rejecting the veneration of the Horned God and emphasizing female-only covens. One initiate of both the Dianic and Gardnerian traditions, who used the pseudonym of Starhawk (1951-), later founded her own tradition, Reclaiming Wicca, as well as publishing The Spiral Dance: a Rebirth of the Ancient Religion of the Great Goddess (1979), through which she helped to spread Wicca throughout the U.S. Adler and her research In 1976, Adler publicly announced that Viking Press had offered her a book contract to undertake the first wide-ranging study of American Paganism. Synopsis Drawing Down the Moon offers a guide to the Pagan movement across the United States. Republication 1986 revision In 1986, Adler published a revised second edition of Drawing Down the Moon, much expanded with new information. Identifying several new trends that had occurred in American Paganism since 1979, Adler recognized that in the intervening seven years, U.S. Pagans had become increasingly self-aware of Paganism as a movement, something which she attributed to the increasing number of Pagan festivals. One reviewer noted that the alterations made for the 1986 edition "often creates a vivid contrast with events and persons first described in 1979." 1996 revision 2006 revision The 2006 edition includes a new section on Greencraft (pp. 127–129), a Wiccan tradition emerging out of an Alexandrian Wicca coven , and which features its own rune alphabet and a non-Hebrew form of Kabbalah based on work by Neopagan author R. J. Stewart; it emphasizes the practice of Wicca as a nature religion and as a mystery religion. It also gives a more complete and sympathetic treatment of the Northern European Neopagan revivals grouped under the rubric "Heathenism," which she admits to having consciously omitted from the first edition because of discomfort with the more conservative social values of this form of Pagan revival, and because some far-right and even neo-Nazi groups were using it as a front for their activities at the time (pp. 286–296). And she prefaces her chapter "Women, Feminism, and the Craft," which discusses the emergence of feminist forms of Neopaganism, with discussion of how her personal feelings about such groups have changed, but "decided to leave the chapter pretty much as is, with a few minor corrections, and address the question of feminist spirituality today