THE GOLDEN BOUGH

Interesting excerpts from James George Frazer's monumental 12-volume work of anthropology (3rd ed., 1906-1915). I will also feature excerpts from other works of particular importance to Modern Pagan Witchcraft. BGP: "The Golden Bough" by Wenceslas Hollar PFP: "Sir James George Frazer" by H. Macbeth-Raeburn (both from Wikimedia).

[parafrazerofhistory]

The Black Masses of the Abbé Guibourg & La Voisin

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE ABBÉ GUIBOURG (1679), head of the Paris witches, 'performed a conjuration at Voisin's house, dressed in alb, stole and maniple.' [1] The same Abbé celebrated mass more than once over the body of a woman and with the blood of a child, sacrificed for the occasion, in the chalice (see section on Sacrifice). The woman, who served as the altar for these masses, was always nude, and was the person for whose benefit the ceremony was performed. Marguerite Montvoisin [daughter of La Voisin] makes this clear:

“‘It is also true that a midwife who lived at the corner of Rue des Deux-Portes also distilled the entrails of a child whose mother had given birth there…. Before the distillation, the entrails of the child and the mother's afterbirth had been taken to Saint-Denis, to Guibourg, by his mother, the midwife and the child's mother, on whose belly his mother, upon her return, told him that Guibourg had said mass.'  [2]

The Abbé Guiborg (center) sacrifices an infant over Louis XIV's mistress, Madame de Montespan (lying on the table), whose naked body serves as the altar for the Black Mass. To the left of the Abbé is La Voisin, his attendant, who was later to be implicated in the "Affair of the Poisons."

(Source: Henry de Malvost, Public Domain, via Wikimedia Commons)

“Guibourg acknowledged that, besides the one just quoted, he celebrated three masses in this way. At the first he used a conjuration. 'He said the second mass in a hovel on the ramparts of Saint-Denis, for the same woman, with the same ceremonies. . . . He said the third in Paris at Voisin's for the same woman.' [3] The woman mentioned in Guibourg's confession was Madame de Montespan herself. The following conjuration was used at the first mass[:]

“‘on behalf of the lady who lay exposed before him': 'Astaroth, Asmodée, princes of friendship, I beg you to accept the sacrifice which I offer in return for the things which I ask of you, which are: the affection of the King and Monseigneur the Dauphin; to be honoured by the princes and princesses of the court, and that nothing which I ask of the King is denied me, or my relatives and servants....’ [4]

Astaroth.

(Source: M. Maleuvre, 1832, Public Domain, via Wikimedia Commons)

Asmodeus.

(Source: Francis Barrett, R. Griffith, Public Domain, via Wikimedia Commons)

“The whole ceremony was performed to the end that the love of Louis XIV should return to Madame de Montespan, at that time his discarded mistress; it seems to be a kind of fertility rite, hence its use on this occasion. The Abbé Guibourg was the sacrificing priest, and from this and other indications he appears to have been the Chief or Grand-master who, before a less educated tribunal, would have been called the Devil. Both he and the girl Montvoisin were practically agreed as to the rite; though from the girl's words it would appear that the child was already dead, while Guibourg's evidence implies that it was alive. Both witnesses gave their evidence soberly and gravely and without torture.

Madame de Montespan.

(Source: Workshop of Pierre Mignard I, Public Domain, via Wikimedia Commons)

"Montvoisin, who was eighteen years old, stated that she had presented 'at the mass of Madame de Montespan, by order of her mother, an apparently premature infant, placed in a basin, which Guibourg slaughtered, poured into the chalice, and consecrated the blood with the host.' Guibourg's evidence shows that the sacrifice was so far from being uncommon that the assistants were well used to the work, and did all that was required with the utmost celerity:

"‘He had purchased for a crown an infant who was sacrificed at this mass, presented to him by a grande fille; and having the blood of the infant whom he stabbed in the throat with a pen-knife, he poured it into the chalice, after which the infant was taken away and to another place in order to have its heart and entrails extracted, which were then brought back to [Guiborg] to make a second oblation.' [5]

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 150-151; 156-157)

Another depiction of the Black Mass.

(Source: Anon., Public Domain, via Wikimedia Commons)

Note on the Notes: Murray of course presents the original French text of the depositions of Marguerite Montvoisin and the Abbé Guiborg, which I have been able to replace here in part with an English translation found in Anne Somerset, The Affair of the Poisons: Murder, Infanticide, and Satanism at the Court of Louis XIV (Kindle Ed., St. Martin’s Press, 2004), ch. ix., p. 271 (see para. 4 of this post). Elsewhere I have unfortunately had to fill in the blanks with Google Translate.

[1] François Ravaisson, Archives de la Bastille (Paris, 1873), vi. (1679-81), p. 336.

[2] Murray’s footnote: “Id., p. 333.”

[3] Murray’s footnote: “Id., p. 335.”

[4] Id., p. 335. 

[5] Id., p. 334, 335.

[parafrazerofhistory]

The Candlemas Sabbath of the Witch-cult

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“AT FIRST SIGHT it would seem that the candles were naturally used only to illuminate the midnight festivities, but the evidence points to the burning lights being part of the ritual. This is also suggested by the importance, in the cult, of the early-spring festival of Candlemas; a festival which has long been recognized as of pre-Christian origin.

Candlemas Day, by Marianne Stokes (1901).

(Source: Marianne Stokes, Public Domain, via Wikimedia Commons)

“The light is particularly mentioned in many instances as being carried by the Devil, usually on his head ; the witches often lit their torches and candles at this flame, though sometimes it seems that the Devil lit the torch and then presented it to the witch. To call the chief of the cult Lucifer was therefore peculiarly appropriate, especially at the Candlemas Sabbath.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 144)

Fire-hare at a 2007 Imbolc celebration.

(Source: Mark Kelly, CC BY 2.0, via Wikimedia Commons)

[parafrazerofhistory]

The Feast at the Witches' Sabbath

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE FEAST, LIKE the rest of the ritual, varied in detail in different places. It took place either indoors or out according to the climate and the season; in Southern France almost invariably in the open air, in Scotland and Sweden almost always under cover; in England sometimes one, sometimes the other. Where it was usual to have it in the open, tables were carried out and the food laid upon them; indoor feasts were always spread on tables; but in the English accounts of the open-air meal the cloth was spread, picnic-fashion, on the ground. The food was supplied in different ways; sometimes entirely by the devil, sometimes entirely by one member of the community, and sometimes—picnic-fashion again—all the company brought their own provisions. Consequently the quality of the food varied considerably; on some occasions it was very good, on others very homely. But no matter who provided it, the thanks of the feasters were solemnly and reverently given to the Master, to whose power the production of all food was due.”

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 138-9)

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

[parafrazerofhistory]

Witch Dances

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THERE WERE SEVERAL forms of ritual dances, varying apparently according to the form of fertility required, whether of crops, animals, or human beings. The jumping dance seems to have had for its object the growth of the crops; the higher the performers jumped the higher the crops would grow. The so-called 'obscene' or 'indecent' dance was for the promotion of fertility among animals and women. When the dancers were disguised as animals, the dance was for the increase of the animals represented; when undisguised, for the fertility of human beings….

(Source: Émile Bayard, Public Domain, via Wikimedia Commons)

“The two principal forms of the dance were the ring-dance and the follow-my-leader dance, but there was also a very complicated form which was not understood by the Inquisitors, who therefore dismiss it with the words 'tout est en confusion. ' It still survives, however, in the Basses-Pyrénées, in some of the very villages which were inhabited by witches in the sixteenth century—those witches whose proceedings de Lancre describes so vividly. [1]

(Source: J. Ziarnko [1613], Public Domain, via Wikimedia Commons)

“The ring dances were usually round some object; sometimes a stone, sometimes the Devil stood or was enthroned in the middle."

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 130-1)

(Source: Johann Jakob Wick, Public Domain, via Wikimedia Commons)

[1] Murray’s footnote: “[A.] Moret, Mystères Égyptiens [Paris, 1913], pp. 247 seq.”

[parafrazerofhistory]

The Rites of the Witch-cult

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE HOMAGE CONSISTED in renewing the vows of fidelity and obedience, in kissing the Devil on any part of his person that he chose to indicate, and sometimes in turning a certain number of times widdershins.

Widdershins—going counter-clockwise.

(Source: Scott5114, Public Domain, via Wikimedia Commons)

“Then followed the reports of all magic worked since the previous Sabbath, either by individuals or at the Esbats, and at the same time the witches consulted the Master as to their cases and received instructions from him how to proceed; after which came admissions to the society or marriages of the members.

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

“This ended the business part of the meeting. Immediately after all the business was transacted, the religious service was celebrated, the ceremonial of which varied according to the season of the year; and it was followed by the ‘obscene' fertility rites. The whole ceremony ended with feasting and dancing, and the assembly broke up at dawn.

(Source: After Michael Herr, Public Domain, via Wikimedia Commons)

“This was apparently the usual course of the ritual of the Sabbath; the Esbat had less ceremonial, and the religious service was not performed. The Devil himself often went round and collected the congregation; and, not being in his 'grand arroy,' he appeared as a man in ordinary dress. Instead of the religious service with the adoration of the god, the witches worked the spells and charms with which they bewitched or unbewitched their enemies and friends, or they exercised new methods which they learnt from their Master, or received instructions how to practise the arts of healing and secret poisoning, of causing and blasting fertility.

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

An English account of the rites:

"'They are carryed out of the house, either by the Window, Door, or Chimney, mounted on their Imps…. Thus brought to the designed place, they find a great number of others arrived there by the same means: who, before Lucifer takes his place in his throne as King, do make their accustomed homage, Adoring, and Proclaiming him their Lord, and rendring him all Honour.

(Source: Matthew Hopkins, Witch Finder Generall [before 1650], Public Domain, via Wikimedia Commons)

"'This Solemnity being finished, they sit to Table where no delicate meats are wanting. ... At the sound of many pleasant Instruments the table is taken away, and the pleasant consort invites them to a Ball.... At the last, the lights are put out. The Incubus's in the shapes of proper men satisfy the desires of the Witches, and the Succubus's serve for whores to the Wizards.

(Source: Derek Smootz, Public Domain, via Wikimedia Commons)

"'At last before Aurora brings back the day, each one mounts on his spirit, and so returns to his respective dwelling place…. Sometimes at their solemn assemblies, the Devil commands, that each tell what wickedness he hath committed…. When the assembly is ready to break up, and the Devil to dispatch them, he publisheth this law with a loud voice, Revenge your selves or else you shall dye, then each one kissing the Posteriors of the Devil returns upon their aiery Vehicles to their habitations.'” [1]

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 124-6)

(Source: Hans Baldung Grien, CC0, via Wikimedia Commons)

[1] Murray’s footnote: “[A] Pleasant Treatise [of Witches (London, 1673)], pp. 5-7.”

[parafrazerofhistory]

The Esbat of the Witch-cult

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE ESBAT DIFFERED from the Sabbath by being primarily for business, whereas the Sabbath was purely religious. In both, feasting and dancing brought the proceedings to a close. The business carried on at the Esbat was usually the practice of magic for the benefit of a client or for the harming of an enemy. Sometimes the Devil appears to have ordered his followers to perform some action by which to impress the imagination of those who believed in his power though they did not worship him. Very often also the Esbat was for sheer enjoyment only, without any ulterior object…

(Source: Anon. [1489], Public Domain, via Wikimedia Commons)

At the 1662 trial of Marie Lamont, concerning the Esbat: “...the first at which [Marie Lamont] was present was held in Kettie Scott's house, where the devil 'sung to them, and they dancit; he gave them wyn to drink, and wheat bread to eat, and they warr all very mirrie. She confesses, at that meiting the said Kettie Scott made her first acquaintance with the devill, and caused her to drink to him, and shak hands with him.—Shee was with Katie Scot and others at a meitting at Kempoch, wher they danced, and the devil kissed them when they went away….’ [1]

(Source: The World Turned Upside Down, or, No News, and Strange News [1820], Public Domain, via Wikimedia Commons)

“The magical ceremonies performed by the witches with the help of the Devil were usually for the destruction of, or for doing harm to, an enemy. Sometimes, however, the spells were originally for the promotion of fertility, but were misunderstood by the recorders and probably by the witches themselves….

(Source: J. Geiler [1516], Public Domain, via Wikimedia Commons)

“The greater number of meetings were occupied with business of a magical character with the intention of harming certain specified persons; though any other kind of business was also transacted. The North Berwick witches opened the graves which the Devil indicated in order to obtain the means of making charms with dead men's bones; on another occasion they attempted to wreck a ship by magic…. [2]

(Source: Mary & Angus Hogg, Public Domain, via Wikimedia Commons)

“At the Esbats it is also evident that the Devil wished to maintain an appearance of miraculous power not only before the world at large, but in the eyes of the witches as well. This will account for the meetings on the sea-shore in raging storms when vessels were liable to be wrecked, and there are also many indications that the destruction of an enemy was effected by means more certain than the making and pricking of a wax or clay figure, means which were used after the figure had been made….

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

“There was no fixed day or hour for the Esbat, and in this it differed from the Sabbath, which was always at night. The Devil let his followers know the time, either by going to them himself or by sending a message by the officer. The message might be by word of mouth, or by some signal understood by the initiated.”

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 112-121)

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

[1] Murray’s footnote: “[Charles Kirkpatrick] Sharpe [A Historical Account of the Belief in Witchcraft in Scotland (London, 1884),], pp. 131, 134.” 

[2] Murray’s footnote: “[Robert Pitcairn, Criminal Trials (Edinburgh, 1833),] i, pt. ii, pp. 210-11, 217, 239.” The ship the North Berwick witches allegedly attempted to wreck in 1590 was that of James VII of Scotland (later James I of England) and his new bride, Anne of Denmark, when they were returning home following their wedding. King James became personally involved in the grisly witch trials at North Berwick, and went on to author Daemonologie, in Forme of a Dialogue, Diuided into three Bookes in 1597.  

[parafrazerofhistory]

Witch Festivals

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“IT APPEARS FROM the evidence that certain changes took place in course of time in the religion; and, as might be expected, this is shown very markedly in the festivals. The ancient festivals remained all through, and to them were added the festivals of the succeeding religions. The original celebrations belonged to the May-November year, a division of time which follows neither the solstices nor the agricultural seasons; I have shown below (pp. 130, 178) that there is reason to believe these festivals were connected with the breeding seasons of the flocks and herds.

Medieval sheep pen, from the Luttrell Psalter (c. 1325-35).

(Source: Luttrell Psalter, Public Domain, via Wikimedia Commons)

"The chief festivals were: in the spring, May Eve (April 30), called Roodmas or Rood Day in Britain and Walpurgis-Nacht in Germany; in the autumn, November Eve (October 31), called in Britain Allhallow Eve. Between these two came: in the winter, Candlemas (February 2); and in the summer, the Gule of August (August 1), called Lammas in Britain.

Walpurgisnacht, by Albert Welti (c. 1896-7).

(Source: Albert Welti, Public domain, via Wikimedia Commons)

Red wicker raven at the Samhain (Halloween) Festival in Derry, Ireland.

(Source: Nmckittie, CC BY-SA 4.0, via Wikimedia Commons)

For the Candlemas, by Teodor Axentowicz (1898).

(Source: Teodor Axentowicz, Public Domain, via Wikimedia Commons)

Lammas-tide loaf.

(Source: Synthiaks, CC BY-SA 4.0, via Wikimedia Commons)

"To these were added the festivals of the solstitial invaders. Beltane at midsummer and Yule at midwinter; the movable festival of Easter was also added, but the equinoxes were never observed in Britain. On the advent of Christianity the names of the festivals were changed, and the date of one—Roodmas—was slightly altered so as to fall on May 3; otherwise the dates were observed as before, but with ceremonies of the new religion. Therefore Boguet is justified in saying that the witches kept all the Christian festivals.

A fire of Beltane.

(Source: Beltane1, CC0, via Wikimedia Commons)

Yule log wrapped in ivy.

(Source: Rosser1954, CC BY-SA 4.0, via Wikimedia Commons)

Vibrant Easter-tide decorations.

(Source: ermell, CC BY-SA 4.0, via Wikimedia Commons)

"But the Great Assemblies were always held on the four original days, and it is this fact which makes it possible to distinguish with certainty between the Sabbath and the Esbat whenever dates are mentioned…. The actual hour at which the Sabbath was held is specified in very few cases; it appears to have been a nocturnal assembly, beginning about midnight and lasting till early dawn or cockcrow.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 109; pp. 111-112)

Sabbat, by Tony Grist (c. 2011).

(Source: Tony Grist, CC0, via Wikimedia Commons)

[parafrazerofhistory]

The Ritual Space of the Witch-cult

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE SABBATH SEEMS to have been originally held on a fixed site…. De Lancre himself notes that the Sabbath must be held near a lake, stream, or water of some kind. [1] Bodin, however, gives a better clue, 'Les lieux des assemblees des Sorciers sont notables, & signalez de quelques arbres, ou croix.' [2]  The croix is clearly the Christian form of the standing stone which is a marked feature in many descriptions of the Sabbath; and Bodin's statement recalls one of the laws of Cnut in the eleventh century, 'We earnestly forbid every heathenism: heathenism is, that men worship idols that is that they worship heathen gods, or stones, or forest trees of any kind….' [3]

A wayside cross in France (near Nousseviller).

(Source: Palauenc05, CC BY-SA 4.0, via Wikimedia Commons)

“In modern times the identification of stones or of certain places with the Devil or with witch meetings is very noticeable…. It is also noticeable how many of our own stone circles, such as the Nine Maidens, the Dancing Maidens, and so on, are connected by tradition with women who danced there on the Sabbath.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 106-109)

The Nine Maidens stone circle.

(Source: Guy Wareham, CC BY-SA 2.0, via Wikimedia Commons)

[1] Pierre De Lancre, Tableau de l’Inconstance des mauvais anges et démons (Paris, 1613), p. 65. 

[2] Murray’s footnote: “[Jean] Bodin, [Le] Fléau [des Démons et Sorciers (Nyort, 1616)], p. 181.” English translation: "I have remarked in many accounts and trials that the locations of witches’ assemblies are distinctive and indicated by some trees or crosses..." ("On Those Who Renounce God and Their Religion by Express Agreement, and Whether They Are Bodily Transported by Demons," J. Bodin, in R. A. Scott [translator]: On the Demon-Mania of Witches [Toronto: Centre for Reformation and Renaissance Studies, 2001], Book 2.4, p. 116).

[3] For the Laws of Cnut, who reinstated the Canons of King Edgar, see Benjamin Thorpe (ed.), Ancient Laws and Institutes of England… (London, 1840), i., p. 249, No. 16. The Saxon text can be found on the preceding page. The English translation found here differs in some respects from Murray’s paraphrase; her source was more probably Sir James Fitzjames Stephen’s A History of the Criminal Law of England (London, 1883), p. 439. 

[parafrazerofhistory]

Witches Flying on a Broomstick

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE BELIEF THAT the witches actually rode in the air seated on some concrete object, such as an animal, a human being, or a stick, is both ancient and universal, and is reflected in the ecclesiastical and civil laws, of which the earliest is the decree of the ninth century, attributed to the Council of Ancyra. ‘Certeine wicked women following sathans prouocations, being seduced by the illusion of diuels, beleeve and professe, that in the night times they ride abroad with Diana, the goddesse of the Pagans or else with Herodias, with an innumerable multitude, vpon certeine beasts . . . and doo whatsoeuer those fairies or ladies command….'” [1]

(Source: Martin Le France [1410-1461], Public domain, via Wikimedia Commons)

“The method of locomotion which has most impressed the popular imagination and has become proverbial was riding on a stick, generally said to be a broomstick. It must, however, be remembered that one of the earliest cases on record of stick-riding does not definitely state that the witch flew through the air. This was the case of the Lady Alice Kyteler in 1324, when 'in rifleing the closet of the ladie, they found a Pipe of oyntment, wherewith she greased a staffe, upon the which she ambled and galloped through thick and thin, when and in what maner she listed.' [2] Though Holinshed is not always a reliable authority, it is worth while to compare this account with the stick-riding of the Arab witches and the tree-riding of the Aberdeen Covens (see pp. 110, 134).”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 102-104)

Dame Alice Kytler and Her Maid Petronella, by Kevin T. Fennelly (2014).

(Source: Andreas F. Borchert, CC BY-SA 3.0 DE, via Wikimedia Commons)

[1] Murray’s footnote: “[Reginald] Scot, [Discoverie of Witchcraft (London, 1584),] Bk. iii, p. 66; [Henry Charles] Lea, [A History of the Inquisition of the Middle Ages (London, 1888),] iii, p. 493. I give Scot’s translation as being more racily expressed.” [*]

[*] Scot translates from the Latin a famous portion of what has become known as the Canon Episcopi; see J. P. Migne, Patrologia Latina (Paris, 1880 repr. ed.): vol. cxxxii. (Regino of Prüm, De Eccles. Discipl. Libri Duo, p. 352 s.v. “Unde Supra,”), & vol. cxl. (Burchard of Worms, Decretorum Liber Decimus: De Incantatoribus et Auguribus, p. 831 sqq.).

[2] Murray’s footnote: “[Raphael] Holinshed, [Chronicles (London, 1587),] Ireland, p. [69].” [**]

[**] There are variants of the surname "Kyteler" (pronounced KIT-ler). It may also be spelled "Kytler," and Holinshed renders it as “Kettle.” Murray incorrectly cites his account of Kyteler’s trial as appearing on p. 58 of the 1587 ed. of the Chronicles listed in the Bibliography of Witch-cult.  

[parafrazerofhistory]

Flying to the Witches’ Sabbath: Recipes for Flying Ointment

DISCLAIMER 1: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

DISCLAIMER 2: Obviously, you should NOT attempt to follow any of these recipes for flying ointment at home–all three formulae contain deadly poisons, among other toxic, inhumane, and illegal ingredients!

“THE BELIEF IN the power of witches to ride in the air is very ancient and universal in Europe. They flew either unsupported, being carried by the Devil, or were supported on a stick; sometimes, however, an animal which they rode passed through the air. The flying was usually preceded by an anointing of the whole or part of the body with a magical ointment….

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

Appendix V: Flying Ointments [by A. J. Clark]

“The three formulae for the 'flying' ointment used by witches are as follows:

“1. Du persil, de I'eau de I'Aconite, des feuilles de Peuple, et de la suye.

“2. De la Berle, de I'Acorum vulgaire, de la Quintefeuille, du sang de chauuesouris, de la Morelle endormante, et de I'huyle.

“3. De graisse d'enfant, de suc d'Ache, d'Aconite, de Quintefeuille, de Morelle, et de suye. [1]

“These formulae may be translated as follows:  

“1. Parsley [hemlock], water of aconite, poplar leaves, and soot.

Hemlock.

(Source: L. Fuchs, Public Domain, via Wikimedia Commons)

Aconite, or Monkshood.

(Source: E. Fortescue-Brickdale, Public Domain, via Wikimedia Commons)

Poplar leaves.

(Source: D. Lally, CC BY-SA 2.0, via Wikimedia Commons)

“2. Water parsnip, sweet flag, cinquefoil, bat's blood, deadly nightshade, and oil.

Water parsnip.

(Source: J. Kops, Public domain, via Wikimedia Commons)

Sweet flag.

(Source: F. J. Uildriks, V. Bruinsma, Public Domain, via Wikimedia Commons)

Cinquefoil.

(Source: J. G. Sturm, Public Domain, via Wikimedia Commons)

Deadly nightshade, or belladonna.

(Source: Kilom691, Public Domain, via Wikimedia Commons)

“3. Baby's fat, juice of water parsnip, aconite, cinquefoil, deadly nightshade, and soot.

“These prescriptions show that the society of witches had a very creditable knowledge of the art of poisoning: aconite and deadly nightshade or belladonna are two of the three most poisonous plants growing freely in Europe, the third is hemlock, and in all probability 'persil' refers to hemlock and not to the harmless parsley, which it resembles closely.

Circe Poisons the Companions of Ulysses, by Alessandro Allori (1580).

(Source: Alessandro Allori, Public domain, via Wikimedia Commons)

“The other ingredients have no marked toxic action, unless 'berle' and 'ache' refer not to the harmless water parsnip but to the poisonous water hemlock or cowbane. The baby's fat and bat's blood would of course have no action.

Water hemlock.

(Source: English: NPS/Boston Photo Imaging, Public Domain, via Wikimedia Commons)

Cowbane.

(Source: J. G. Sturm, Public Domain, via Wikimedia Commons)

“Aconite was one of the best-known poisons in ancient times; indeed it was so extensively used by professional poisoners in Rome during the Empire that a law was passed making its cultivation a capital offence. Aconite root contains about 0.4 per cent. of alkaloid and one-fifteenth of a grain of the alkaloid is a lethal dose. The drug has little effect upon the consciousness, but produces slowing, irregularity, and finally arrest of the heart.

Locusta Tests, in the Presence of Nero, the Poison Prepared for Brittanicus, by Joseph-Noël Sylvestre (c. 1870-80).

(Source: Joseph-Noël Sylvestre, Public Domain, via Wikimedia Commons)

“The use of belladonna as a poison was also known in classical times; fourteen of the berries have been known to produce death; a moderate dose will produce wild excitement and delirium.

Livia Drusilla is rumored to have poisoned her husband, the Roman Emperor Augustus, with belladonna.

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

“Hemlock is also a well-known and ancient poison; the fruit may contain as much as 0.9 per cent. of alkaloid, and 1/4 grain of the alkaloid may produce death. The action of hemlock usually is to produce a gradual motor paralysis, consciousness being unimpaired, and death being caused by paralysis of respiration, but sometimes hemlock may produce delirium and excitement.

In The Death of Socrates, by Jacques-Louis David (1787), the famed philosopher reaches for the cup of hemlock he has been condemned to drink.

(Source: Jacques-Louis David, Public Domain, via Wikimedia Commons)

“There is no doubt, therefore, about the efficacy of these prescriptions and their ability to produce physiological effects. They were administered by being rubbed into the skin, which is not an efficient way of introducing most drugs into the body, indeed some have denied that alkaloids can be absorbed from the unbroken skin; but there is no doubt that alkaloids can be absorbed when rubbed into scratches or into the quick of the nails, and it must be remembered that an unbroken skin is only possessed by those who are free from vermin and who wash regularly, and neither of these conditions would be likely to apply to a mediaeval witch. Cases of poisoning associated with delirium have actually been recorded following the application of belladonna plasters to the skin.

The medical use of belladonna long predates patent medicine such as the belladonna plaster shown above.

(Source: Stephencdickson, CC BY-SA 4.0, via Wikimedia Commons)

“Of the three prescriptions the first is a watery solution and would not be very efficacious when rubbed into the skin, but the second and third are ointments, and if they were rubbed into the skin in sufficient quantities definite physiological results would be produced.

“The first preparation, which contains hemlock and aconite, would produce mental confusion, impaired movement, irregular action of the heart, dizziness and shortness of breath.

“The belladonna in the second ointment would produce excitement which might pass into delirium.

“The third ointment, containing both aconite and belladonna, would produce excitement and irregular action of the heart.

“I cannot say whether any of these drugs would produce the impression of flying, but I consider the use of aconite interesting in this respect. Irregular action of the heart in a person falling asleep produces the well-known sensation of suddenly falling through space, and it seems quite possible that the combination of a delirifacient like belladonna with a drug producing irregular action of the heart like aconite might produce the sensation of flying.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 100; pp. 279-280)

(Source: The History of Mother Shipton, Public Domain, via Wikimedia Commons)

[1] In n.4 on p. 100 of Witch-cult, Murray reveals that these “correct” formulae for flying ointments are from Wierus, better known as Johann Weyer (1515-1588). See De praestigiis daemonum, et incantationibus ac Venificiis, Libri V (Basel, 1563), pp. 219 sq. as well as the French translation, Cinq livres de l’imposture et tromperie des diables: Des enchantements & sorcelleries… (Paris, 1569), pp. 165 sq. The latter seems to be quoted in the appendix, though it is unclear which edition Murray consulted.

[parafrazerofhistory]

Witch Assemblies

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THERE WERE TWO kinds of assemblies; the one, known as the Sabbath, was the General Meeting of all the members of the religion; the other, to which I give—on the authority of Estebène de Cambrue [1]—the name of Esbat, was only for the special and limited number who carried out the rites and practices of the cult, and was not for the general public.

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

“The derivation of the word Sabbath in this connexion is quite unknown. It has clearly nothing to do with the number seven, and equally clearly it is not connected with the Jewish ceremonial. It is possibly a derivative of s’esbattre, 'to frolic'; a very suitable description of the joyous gaiety of the meetings.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 97)

[1] The deposition of Estebène de Cambrue is cited in Pierre De Lancre, Tableau de l’Inconstance des mauvais anges et démons (Paris, 1613), p. 398 (my emphasis): “...les Sorcieres n’alloient en la grande assemblee & au grand Sabbat que quatre festes, annuelles. Car les petites assemblees qui se font pres des villes ou parroisses, où il n’y va que ceux du lieu, ils les appellen les esbats; & se font ores en vn lieu de la dite parroisses ores en vn autre, où on ne faict que sauter & folastrer, le Diable n’y estant auec tout son grand arroy comme aux grandes assemblees.”

[parafrazerofhistory]

Witch-marks

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE WITCHES' MARK, or Devil's Mark, as it is indifferently called, is one of the most important points in the identification of a witch, as the infliction of it was often the final rite in the admission ceremonies. The fact that any person bore such a mark was taken as incontrovertible proof that the bearer was a witch.

A Blue Nevus birthmark would once have been regarded as the Mark of a Witch.

(Source: Dannii Brighton, CC BY-SA 3.0, via Wikimedia Commons)

“There were two kinds of marks, which should be carefully differentiated, one of which was clearly natural, the other probably artificial. Both were said to be insensible to pain and not to bleed when pricked or pierced. Local anaesthesia is vouched for in much of the evidence, which suggests that there is a substratum of truth in the statements, but I can at present offer no solution of this problem.

A skin-tag would have likewise been regarded as a "witch's teat."

(Source: Davidwidlund, CC BY-SA 4.0, via Wikimedia Commons)

“Reginald Scot in 1584 summarizes the evidence in a few words: 'The Diuell giveth to euerie nouice a marke, either with his teeth or with his clawes.' [1] The Lawes against Witches and Coniuration, published 'by authority' in 1645, state that 'their said Familiar hath some big or little Teat upon their body, wher he sucketh them: and besides their sucking, the Devil leaveth other markes upon their bodies, sometimes like a Blew-spot, or Red-spot like a flea-biting.' 

Supernumerary nipple—a witch-mark.

(Source: Zureks, CC BY 3.0, via Wikimedia Commons)

“Sir George Mackenzie, the famous Scotch lawyer, describing in 1699 [orig. 1678] what did and did not legally constitute a witch, says:

"'The Devils Mark useth to be a great Article with us, but it is not per se found relevant, except it be confest by them, that they got that Mark with their own consent; quo casu, it is equivalent to a Paction. This Mark is given to them, as is alledg'd, by a Nip in any part of the Body, and it is blew. Delrio calls it Stigma, or Character, and alledges that it is sometimes like the impression of a Hare's foot, or the Foot of a Rat or Spider….' [2]

Sir George Mackenzie of Rosehaugh (1636-1691).

(Source: Sir Godfrey Kneller, Public Domain, via Wikimedia Commons)

“The Mark proper appears to have been the coloured spot or design which followed the infliction of a prick or nip by the claws or teeth of the Devil on the person of the neophyte. The red mark is described as being like a flea-bite, i. e. small and circular; the blue mark seems to have been larger and more elaborate, apparently in some kind of design. From the evidence five facts are clear: (1) that the mark was coloured, (2) that it was permanent, (3) that it was caused by the pricking or tearing of the skin, (4) that the operator passed his hand or fingers over the place, (5) that the pain could be severe and might last a considerable time. Put together in this way, the facts suggest tattooing….

(Source: Malcolm Lidbury, CC BY-SA 3.0, via Wikimedia Commons)

“Elinor Shaw and Mary Phillips were executed in Northampton in 1704 for witchcraft: 'The Infernal Imps did Nightly Suck each of them a large Teat, or pieces of red Flesh in their Privy Parts.' [3]

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 86-95)

Northamptonshire, where Elinor Shaw and Mary Philips were allegedly accused of witchcraft and executed.

(Source: Amanda Slater, CC BY-SA 2.0, via Wikimedia Commons)

[1] Murray’s footnote: “Scot, [Discoverie of Witchcraft (London, 1584),] Bk. III, p. 43; see also [Lambert] Danaeus, [Dialogue of Witches (London, 1575),] ch. iii.”

[2] Murray’s footnote: “[Sir George] Mackenzie, [Laws and Customs of Scotland (Edinburgh, 1699),] title x, p. 48.” Sir George actually said it in 1678, when this work was first published. The 1699 ed. cited here was published a few years after his death.

[3] In Murray’s footnote, the source is listed as: “Witches of Northamptonshire [London, 1612], p. 6.” However, this pamphlet was published in 1612, and Elinor Shaw and Mary Philips were allegedly executed for witchcraft c. 1704. See Ralph Davis, of Northampton, The Northamptonshire Witches (London, 1705), p. 6. A decade before The Witch-cult in Western Europe was published, Wallace Notestein called the source from Davis a forgery (A History of Witchcraft in England from 1558 to 1718, p. 371, pp. 375 sqq.).  

[parafrazerofhistory]

Witch-names

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THOUGH BAPTISM IS rare, the giving of a new name on admission is peculiar to Scotland. The names seem to have been usually nicknames derived from various sources; personal peculiarities such as 'Weill dancing Janet', or 'Able and stout'; contractions of the proper name, as 'Naip' for Barbara Napier; or a title such as 'Rob the Rowar,' for Robert Grierson, who kept the rows or rolls. Most of the other names appear to have been ordinary Christian names arbitrarily bestowed. There is nothing to throw any light on the reason for the change. In 1590 at North Berwick the witch-name was considered of the highest importance.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 85)

Witches in North Berwick, Scotland (1590).

(Source: "Newes from Scotland," Public Domain, via Wikimedia Commons)

[parafrazerofhistory]

The Witches’ Covenant

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE CONTRACT WAS said to be signed always in the blood of the witch, and here we come to a confusion between the mark made on the person and the mark made by the person. It seems clear that part of the ceremony of initiation was the cutting of the skin of the candidate to the effusion of blood. This is the early rite, and it seems probable that when the written contract came into vogue the blood was found to be a convenient writing-fluid, or was offered to the Devil in the form of a signature. This signing of a book plays a great part in the New England trials.

Forged pact between the Devil and Urbain Grandier.

(Source: Urbain Grandier, Public Domain, via Wikimedia Commons)

“The contract was usually for the term of the witch's life, but sometimes it was for a term of years, the number of which varies considerably. As Scot says, 'Sometimes their homage with their oth [i.e., oath] and bargaine is receiued for a certeine terme of yeares; sometimes for ever.’ Popular belief assigns seven years as the length of time, at the end of which period the Devil was supposed to kill his votary. The tradition seems to be founded on fact, but there is also a certain amount of evidence that the witch was at liberty to discontinue or renew the contract at the end of the allotted term. Such a renewal seems also to have been made on the appointment of a new Chief. In France, England, and New England the term of years is mentioned; in Scotland it is mentioned by the legal authorities, but from the fact that it occurs seldom, if ever, in the trials it would seem that the contract of the Scotch witches was for life.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 80)

(Source: Motion Picture News, Public Domain, via Wikimedia Commons)

[parafrazerofhistory]

Witch-vows

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE VOWS TO the new God were as explicit as the renunciation of the old. Danaeus says, 'He commaundeth them to forswere God theyr creator and all his power, promising perpetually to obey and worship him, who there standeth in their presence.’ [1] The English witches merely took the vow of fealty and obedience, devoting themselves body and soul to him; sometimes only the soul, however, is mentioned: but the Scotch witches of both sexes laid one hand on the crown of the head, the other on the sole of the foot, and dedicated all that was between the two hands to the service of the Master….” [2]

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 78)

(Source: Anon., Public Domain, via Wikimedia Commons)

[1] Murray’s footnote: “[Lambert] Danaeus, [Dialogue of Witches (London, 1575),] ch. ii, E 1.”

[2] Murray’s footnote: “Lord Fountainhall mentions a case where a pregnant woman excepted the unborn child, at which the devil was very angry. Decisions [of the Lords of Council and Session, from June 6th, 1678, to July 30th, 1712. (Edinburgh, 1759)], i, p. 14.”

[parafrazerofhistory]

Admission Ceremonies of the Witch-cult

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“IN THE CEREMONIES for admission, as in all the other ceremonies of the cult, the essentials are the same in every community and country, though the details differ. The two points which are the essence of the ceremony are invariable: the first, that the candidates must join of their own free will and without compulsion; the second, that they devote themselves, body and soul, to the Master and his service.

(Source: Midnight Believer, Public domain, via Wikimedia Commons)

“The ceremonies of admission differed also according to whether the candidate were a child or an adult. The most complete record of the admission of children comes from the Basses-Pyrénées in 1609:

“‘And after the adoration, the female witches offer him young children, kneeling on the ground and saying to him submissively: “Great Lord whom I adore, I bring you this new servant, who wants to be your slave for eternity.” Until they are six years old the women do not usually lead them there, or oil them with grease and salve. And the Devil, in a sign of gratitude and satisfaction, replies: “Come close to me.” They obey, and they go forward on their knees, offering him the child. He receives the child in his arms, then gives him back to the witch, thanks her, and then counsels her to take care of him. He tells them that this is how the number of his followers will increase. Until they are nine years old these children guard the toads with little sticks, and these toads are those that the Devil gives to each female witch, as an angel looking out for her, dressed in green or gray. And if by chance the children step on them without thinking, they are immediately whipped.' 

(Source: Wellcome Collection, CC BY 4.0, via Wikimedia Commons)

“‘If the children who are nine have the misfortune to give themselves to the Devil without being forced or coerced by any witch, they bow down before Satan, who, throwing fire in their eyes, asks them: “What are you asking for? Do you want to belong to me?” They respond that they do, and he says to them: “Do you come of your own free will?” They answer that they do. “Then do as I instruct you, and do what I do.” And then the grand mistress and queen of the sabbath, who serves as their instructor, tells the new person whom she is presenting to say out loud: “First I renounce God, then Jesus Christ, His son, the Holy Spirit, the Virgin, the saints, the holy cross, holy oil, the baptism, and the faith that I maintain, my godfather and godmother, and I completely place myself in your power and in your hands, and do not recognize any other God, so that you are my God and I am your slave.” Afterwards he receives a toad dressed in its hood or coat; then he orders them to adore it. Then they obey him and go down on their knees, they kiss the Devil near his left eye and on his chest, on his buttock, his thigh, and his shameful parts….’” [1]

The Osculum Infame, from the Compendium Maleficarum (1608).

(Source: Francesco Maria Guazzo, Public Domain, via Wikimedia Commons)

“The novice was then marked by a scratch from a sharp instrument, but was not admitted to the 'high mysteries' till about the age of twenty. [2] As no further ceremonies are mentioned, it may be concluded that the initiation into these mysteries was performed by degrees and without any special rites…. 

Examination of a Witch, by Tompkins Harrison Matteston (1853).

(Source: T. H. Matteson, Public domain, via Wikimedia Commons)

“The ceremony for the admission of adults who were converts to the witch religion from Christianity follow certain main lines. These are (1) the free consent of the candidate, (2) the explicit denial and rejection of a previous religion, (3) the absolute and entire dedication of body and soul to the service and commands of the new Master and God…. 

(Source: Rijksmuseum, CC0, via Wikimedia Commons)

“The general order of the ceremony of admission can be gathered from the evidence given at the trials, though no one trial gives the order in its entirety. The ceremony might take place privately, at a local meeting, or in full Sabbath; it was the same for either sex, except that the men were not usually introduced, the women were sometimes introduced, sometimes not. If there were any sort of introduction, it was by some one who was acquainted with the candidate; usually the person who had induced her to join. She was brought before the Devil, who asked her if she would be his faithful servant, and if she would renounce her previous religion, and dedicate herself to his service, taking him as her God. After the renunciation and vows, the Devil baptized her in his own great name, and among the Scotch witches gave her a new name by which she was known afterwards at the Sabbaths and other meetings. The ceremony concluded by giving the witch a mark or 'flesh-brand' on some part of the body.”

—M. A. Murray, The Witch-cult in Western Europe (1921, pp. 71-76)

(Source: Rijksmuseum, CC0, via Wikimedia Commons)

[1] Murray’s footnote: “[Pierre] De Lancre, [Tableau de l’Inconstance des mauvais anges et démons (Paris, 1613),], p. 398.” Murray gives the passage in the original French, but I have here substituted what seems to be the only English translation extant: P. De Lancre, “How the children are presented to Satan,” in H. Stone, & G. Scholz (translators), On the Inconstancy of Witches: Pierre de Lancre's Tableau de l'inconstance des mauvais anges et démons (1612) (Tempe, Ariz., 2006), Book v., Discourse III., pp. 399-400.

[2] Murray’s footnote: “Id. ib., p. 145.” 

[parafrazerofhistory]

The Coldness of the Devil

DISCLAIMER: The witch-cult hypothesis has been discredited. An extract from Murray—an eminent Frazerian—is here presented because of its importance to the mythology of Modern Pagan Witchcraft, as well as for its enduring value as a creative work.

“THE COLDNESS OF the devil's entire person, which is vouched for by several witches, suggests that the ritual disguise was not merely a mask over the face, but included a covering, possibly of leather or some other hard and cold substance, over the whole body and even the hands. Such a disguise was apparently not always worn, for in the great majority of cases there is no record of the Devil's temperature except in the sexual rites, and even then the witch could not always say whether the touch of the Devil was warm or not.”

—M. A. Murray, The Witch-cult in Western Europe (1921, p. 63)

Ithyphallic bronze satyr from the Sanctuary of Zeus Dodona (c. mid-to-late-6th-cent. BCE).

(Source: Grant Mitchell, CC BY 2.0, via Wikimedia Commons)