Nine Sisters Chant

Nine Sisters Chant

 
To be recite nine times over a wound, tumor, or infection three times a day for twenty-one days (or less, should the wound close quickly). This Anglo-Saxon leechbook chant can also be used repetitively to remove evil from the home as the household is sprinkled with holy water and censed with a burning banishment herb, such as sage.
 
Nine were Noththe’s sisters.
Then the nine became eight
and the eight became seven
and the seven became six
and the six became five
and the five became four
and the four became three
and the three became two
and the two became one
and the one became none
 
Follow by drawing the equal-armed cross in the air and saying “It is so.”

The Yule Log

The Yule Log

by Lila

The tradition of the Yule logs dates back millennia. The origin of the word Yule seems to originate from the Anglo Saxon word for sun and light. People used to burn a yule log on the Winter Solstice in December. The Winter Solstice is the day of the year with the shortest amount of daylight. Yule is celebrated by fire, which provides a dual role of warmth and keeping evil spirits away. Many people thought that evil spirits were more likely to wander the earth on the longest night of the year. All night bonfires and hearth fires kept evil at bay and provided gathering places for folks to share feasts and stories.

Winter Solstice marks the sun’s victory over darkness; the days would now grow longer. The cinders from the burnt log were thought to protect homes from lightning and the evil powers of the devil. The ashes were also sprinkled on the surrounding fields to ensure good luck for the coming year’s harvest. The largest remaining part of the log was kept safe to kindle next year’s fire.

The Yule log has waned in popularity with the advent of electric heaters and wood stoves. With no access to a hearth, fireplace or fire pit, modern folks are losing a sacred tradition. Today, we may still partake of the Yule Log tradition by creating a smaller version as a table ornament, embellished with greenery and candles, or the popular Yule log cake. As we eat a slice, we can imagine taking in the protective properties of the log.

Many enjoy the practice of lighting the Yule Log. If you choose to burn one, select a log and carve or chalk upon it a figure of the Sun (a rayed disc) or the Horned God (a horned circle). Set it alight in the fireplace at dusk, on Yule. This is a graphic representation of the rebirth of the God within the sacred fire of the Mother Goddess. As the log burns, visualize the Sun shining within it and think of the coming warmer days. Traditionally, a portion of the Yule Log is saved to be used in lighting next year’s log. This piece is kept throughout the year to protect the home.

Whether you are burning a log or creating a centrepiece, different woods may be used to produce different effects:
Aspen: invokes understanding of the grand design
Birch: signifies new beginnings
Holly: inspires visions and reveals past lives
Oak: brings healing, strength, and wisdom, symbol of the Oak king, the New year
Pine: signifies prosperity and growth
Willow: invokes the Goddess to achieve desires
Decorate your log with the any of the following items:
bright green needles of fir represents the birth of the new year
dark green needles of yew represent death of the waning year
vines of ivy or birch branches represent the Goddess
sprigs of holly with red berries represent the Holly king of the dying year
As you light the Yule log chant the following:

As the yule log is kindled
so is the new year begun
as it has been down through the ages
an unending cycle of birth, death, and rebirth
every ending is a new beginning
May the Yule log burn
May all good enter here
May there be wheat for bread
and vats full of wine
(or may we never hunger may we never thirst)

When the log has almost completely burned, collect a small piece of the Yule log (dip in a bucket of water to ensure it is completely out) wrap carefully and keep somewhere in the home for safety and protection.

collect some of the cold ashes and store in a glass bottle. The ash can be used for spells of protection and amulets. The remainder of the Yule ash can be scattered over fields or gardens to ensure fertility in the spring.

Pauline Campanelli; Wheel of the Year

Lila is an initiate in The Sacred Three Goddess school. She lives on a mountain in beautiful British Columbia with her husband, four cats, two ferrets and other varied critters of nature. She spends her time communing with the Faerie folk and long walks by the river.

Anglo-Saxon Yuletide

Anglo-Saxon Yuletide by K. A. Laity

­­The Anglo-Saxons settled Britain in the early fifth century, giving their name to the land now known as England. Very little remains of the native culture of the Anglo-Saxons. We learn from the Venerable Bede, a seventh century Christian historian, that the months we now call December and January were considered “Giuli” or Yule by the Anglo-Saxons. According to the historian, his Anglo-Saxon ancestors celebrated the beginning of the year on December 25th, referred to as “Modranect”— that is, Mothers’ Night. This celebration most likely acknowledged the rebirth of Mother Earth in order to ensure fertility in the coming spring season. An Anglo-Saxon charm for crop fertility, recorded in the eleventh-century and known as “Aecerbot,” refers to the Earth as “Erce, [the] Earthen Mother” and contains the following praise poem for her:

Hale be you, earth,
mortals’ mother!
May you ever be growing
in god’s grasp,
filled with food,
useful for folk.

It could be that the poem refers to Nerthus, the earth goddess the Roman historian Tacitus identified as venerated by the continental Germanic tribes, but we will probably never be sure.
Many scholars have suggested that the mother goddess Friga (Frigg in Old Norse) played a central role in the Yuletide observances, although no records remain of specific celebrations for Mothers’ Night. Chief of the goddesses and the consort of Woden, Friga ruled over childbirth and marriage and inspired the naming of several English towns like Frobury and Fretherne, as well as the English word for the day of the week, Friday.

It is very likely too that the Yule celebrations also included honors for Freyja, who governed love and fertility. Both she and her twin brother Freyr were associated with the boar, the primary animal represented in Yuletide customs and indeed in Anglo-Saxon culture in general. Scholars first discovered the importance of the fierce wild boar through warrior poetry like the epic Beowulf. Beowulf’s men wore boars on their helmets both to protect their own heads—and to intimidate their opponents. But it is not only in literature that we find the boar motif. Twentieth-century archeological discoveries like that of Sutton Hoo (a dig containing a royal burial and many different artifacts) have revealed the truly widespread significance of this totemic animal, even into the Christian era. The boar continued to ornament brooches, bowls and jewelry as well as more military objects for centuries.

The boar’ significance as the center of the Yuletide celebration outlived not only the conversion to Christianity, but even the disappearance of the creature itself from England. By the late Middle Ages, the offering of the boar’s head had lost its religious significance, but it continued to be the centerpiece of the Christmas feast, and indeed the Yule procession. Along with songs honoring the traditional holly and ivy—often said to fight with each other for prominence in the hall—the songs to accompany the boar’s head still convey the joy its arrival would bring and the twelve days of merriment this first course promised, as this fifteenth-century song attests:

The boar’s head I bring,
Singing praises to the lord. [chorus] 

The boar’s head in hand I bring,
With garlands gay and birds singing!
I ask you all to help me sing,
Who are at this banquet.

The boar’s head, I understand,
Is the chief service in all this land,
Wherever it may be found,
It is served with mustard.

The boar’s head, I dare well say,
Soon after the twelfth day [of Christmas]
He takes his leave and goes away—
He has left the country.

 

The second course, according to another contemporary song, was cranes, herons, bitterns, plovers, woodcocks and snipe. Then came the larks in a hot broth, almond soup—to say nothing of the sweet wine, good ale and brown bread—and then venison, capons, dove entrails, currant jelly…and the list continues. At Yuletide in Medieval England, no one in the hall was going to go hungry.

Herb of the Day for Oct. 4th is Hemlock *POISON*

Hemlock

POISON!

Botanical: Conium maculatum (LINN.)
Family: N.O. Umbelliferae

—Synonyms—Herb Bennet. Spotted Corobane. Musquash Root. Beaver Poison. Poison Hemlock. Poison Parsley. Spotted Hemlock. Kex. Kecksies.
—Parts Used—Leaves, fruit, seeds.
—Habitat—It is by no means an uncommon plant in this country, found on hedgebanks, in neglected meadows, on waste ground and by the borders of streams in most parts of England, occurring in similar places throughout Europe (except the extreme north) and also in temperate Asia and North Africa. It has been introduced into North and South America.


The Hemlock is a member of the great order Umbelliferae, the same family of plants to which the parsley, fennel, parsnip and carrot belong.

Many of the umbelliferous plants abound in an acrid, watery juice, which is more or less narcotic in its effects on the animal frame, and which, therefore, when properly administered in minute doses, is a valuable medicine. Among these the most important is Conium, or Hemlock. Every part of this plant, especially the fresh leaves and fruit, contains a volatile, oily alkaloid, which is so poisonous that a few drops prove fatal to a small animal.

—History—The Ancients were familiar with the plant, which is mentioned in early Greek literature, and fully recognized its poisonous nature. The juice of hemlock was frequently administered to criminals, and this was the fatal poison which Socrates was condemned to drink.

The old Roman name of Conium was Cicuta, which prevails in the mediaeval Latin literature, but was applied about 1541 by Gesner and others to another umbelliferous plant, Cicuta virosa, the Water Hemlock, which does not grow in Greece and southern Europe. To avoid the confusion arising from the same name for these quite dissimilar plants, Linnaeus, in 1737, restored the classical Greek name and called the Hemlock (Conium maculatum), the generic name being derived from the Greek word Konas, meaning to whirl about, because the plant, when eaten, causes vertigo and death. The specific name is the Latin word, meaning ‘spotted,’ and refers to the stem-markings. According to an old English legend, these purple streaks on the stem represent the brand put on Cain’s brow after he had committed murder.

Hemlock was used in Anglo-Saxon medicine, and is mentioned as early as the tenth century. The name Hemlock is derived from the Anglo-Saxon words hem (border, shore) and leác (leek or plant). Another authority derives the British name ‘hemlock’ from the Anglo-Saxon word healm(straw), from which the word ‘haulm’ is derived.

The use of Hemlock in modern medicine is due chiefly to the recommendation of Storch, of Vienna, since when (1760) the plant has been much employed, though it has lost some of its reputation owing to the uncertain action of the preparations made from it.

—Description—Hemlock is a tall, much branched and gracefully growing plant, with elegantly-cut foliage and white flowers. Country people very generally call by the name of Hemlock many species of umbelliferous plants, but the real Hemlock may be distinguished by its slender growth, perfectly smooth stem which is marked with red, and its finely-divided leaves which are also smooth.

It is a biennial plant, usually growing from 2 to 4 feet high, but in sheltered situations sometimes attaining nearly double that height. The root is long, forked, pale yellow and 1/2 to 3/4 inch in diameter. The erect, smooth stem, stout below, much branched above and hollow, is bright green, but (as already stated) is distinctively mottled with small irregular stains or spots of a port-wine colour and also covered with a white ‘bloom’ which is very easily rubbed off.

The leavesare numerous, those of the first year and the lower ones very large, even reaching 2 feet in length, alternate, longstalked, tripinnate (divided along the midrib into opposite pairs of leaflets and these again divided and subdivided in similar manner). The upper leaves are much smaller, nearly stalkless, with the short footstalk dilated and stem-clasping, often opposite or three together, more oblong in outline, dipinnate or pinnate, quite smooth, uniform dull green, segments toothed, each tooth being tipped with a minute, sharp white point.

The umbelsare rather small, 1 1/4 to 2 inches broad, numerous, terminal, on rather short flower stalks, with 12 to 16 rays to the umbel. At the base of the main umbel there are 4 to 8 lance-shaped, deflexed bracts; at the base of the small umbels there are three or four spreading bractlets. The flowers are small, their petals white with an inflexed point, the stamens a little longer than the petals, with white anthers.

The fruit is small, about 1/8 inch long broad, ridged, compressed laterally and smooth. Both flowers and fruit bear a resemblance to caraway, but the prominent crenate (wavy) ridges and absence of vittae(oil cells between the ridges) are important characters for distinguishing this fruit from others of the same natural order of plants.

The entire plant has a bitter taste and possesses a disagreeable mousy odour, which is especially noticeable when bruised. When dry, the odour is still disagreeable, but not so pronounced as in the fresh plant. The seeds or fruits have very marked odour or taste, but when rubbed with a solution of potassium bi-oxide, the same disagreeable mouse-like odour is produced.

The poisonous property occurs in all parts of the plant, though it is stated to be less strong in the root. Poisoning has occurred from eating the leaves for parsley, the roots for parsnips and the seeds in mistake for anise seeds. Many children, too, have suffered by using whistles made from the hollow stems of the Hemlock, which should be extirpated from meadows and pastures since many domestic animals have been killed by eating it, though goats are said to eat it with impunity.

—Parts Used, Harvesting and Drying—The leaves and fruit. The fresh green Hemlock is employed in the preparation of Juice of Conium, Conium Ointment, and the green Extract of Conium.

The British pharmacopoeia directs that the leaves and young branches should be gathered from wild British plants when the flowers are fully matured, and the fruits are just beginning to form, as they then possess their greatest medicinal activity. This is about the end of June. The smaller leaves are selected and the larger stalks picked out and discarded.

The leaves separated from the branches and driedare also official.

The dried ripe fruitis official in the British Pharmacopceia, and the Pharmacopceia of India, but in the Pharmacopceia of the United States the full-grown fruit, gathered before it turns from green to yellow and carefully dried, is directed to be used.

Hemlock fruits were introduced into British medicine in 1864 as a substitute for the dried leaf in making the tincture, but it has been shown that a tincture, whether of leaf or fruit, is far inferior to the preserved juice of the herb.

—Constituents—By far the most important constituent of hemlock leaves is the alkaloid Coniine, of which they may contain, when collected at the proper time, as much as 2.77 per cent the average being 1.65 per cent. When pure, Coniine is a volatile, colourless, oily liquid, strongly alkaline, with poisonous properties and having a bitter taste and a disagreeable, penetrating, mouse-like odour.

There are also present the alkaloids, Methyl-coniine, Conhydrine, Pseudoconhydrine, Ethyl piperidine, mucilage, a fixed oil and 12 per cent of ash.

Hemlock fruits have essentially the same active constituents, but yield a greater portion of Coniine than the leaves.

—Medicinal Action and Uses—As a medicine, Conium is sedative and antispasmodic, and in sufficient doses acts as a paralyser to the centres of motion. In its action it is, therefore, directly antagonistic to that of Strychnine, and hence it has been recommended as an antidote to Strychnine poisoning, and in other poisons of the same class, and in tetanus, hydrophobia, etc. (In mediaeval days, Hemlock mixed with betony and fennel seed was considered a cure for the bite of a mad dog.)

On account of its peculiar sedative action on the motor centres, Hemlock juice (Succus conii) is prescribed as a remedy in cases of undue nervous motor excitability, such as teething in children, epilepsy from dentition. cramp, in the early stages of paralysis agitans, in spasms of the larynx and gullet, in acute mania, etc. As an inhalation it is said to relieve cough in bronchitis, whooping-cough, asthma, etc.

The drug has to be administered with care, as narcotic poisoning may result from internal use, and overdoses produce paralysis. In poisonous doses it produces complete paralysis with loss of speech, the respiratory function is at first depressed and ultimately ceases altogether and death results from asphyxia. The mind remains unaffected to the last. In the account of the death of Socrates, reference is made to loss of sensation as one of the prominent symptoms of his poisoning, but the dominant action is on the motor system. It is placed in Table II of the Poison Schedule.

Hemlock was formerly believed to exercise an alterative effect in scrofulous disorders. Both the Greek and Arabian physicians were in the practice of using it for the cure of indolent tumours, swellings and pains of the joints, as well as for affections of the skin. Among the moderns Baron Storch was the first to call the attention of medical men to its use, both externally and internally, for the cure of cancerous and other ulcers, and in the form of a poultice or ointment it has been found a very valuable application to relieve pain in these cases.

In the case of poisoning by Hemlock, the antidotes are tannic acid, stimulants and coffee, emetics of zinc, or mustard and castor oil, and, if necessary, artificial respiration. It is essential to keep up the temperature of the body.

Like many other poisonous plants, when cut and dried, Hemlock loses much of its poisonous properties, which are volatile and easily dissipated. Cooking destroys it.

Its disagreeable odour has prevented its fatal use as a vegetable in the raw state.

Larks and quails are said to eat Hemlock with impunity, but their flesh becomes so impregnated with the poison that they are poisonous as food. Thrushes eat the fruits with impunity, but ducks have been poisoned by them.

Coles’ Art of Simpling:
‘If Asses chance to feed much upon Hemlock, they will fall so fast asleep that they will seeme to be dead, in so much that some thinking them to be dead indeed have flayed off their skins, yet after the Hemlock had done operating they have stirred and wakened out of their sleep, to the griefe and amazement of the owners.’

—Adulteration—Commercial Conium occasionally contains the leaves of other umbelliferous plants somewhat like it in appearance, or it may even be almost wholly composed of such plants. Anise has been used as an adulterant of the fruit.

Among umbelliferous plants most frequently mistaken for the true Hemlock Anthriscus sylvestris (Wild Chervil) an Æthusa Cynapium (Fool’s Parsley) have similar general characteristics, but are readily distinguished. A. sylvestris has hairy, not smooth leaves, its fruit is elongated, not broad, and the bracts of the partial involucre (or involucels) are not directed outwards, as in the Hemlock. The stem also is unspotted.

—Preparations and Dosages—Powdered leaves 1 to 3 grains. Fluid extract of leaves, 5 to 10 drops. Fluid extract of seeds, 2 to 5 drops. Tincture seeds, B.P., 1/2 to 1 drachm. Juice of leaves, B.P., 1 to 2 drachms. Solid extract, 2 to 6 grains. Ointment, B.P.

Herb of the Day for August 10th is Valerian

Valerian

Valerian was named for the physician Valerius, one of the first to use the plant medicinally. Around the eleventh century, Anglo-Saxon leeches recommend its use in battling menstrual cramps. It was called Amantilla during the middle ages, and there is a recipe which recommends the use of a tea made from “the juice of Amantilla id est Valeriana,” to bring about peace between warring factions. Chaucer refers to the plant as Setwall.

Traditionally, valerian was used more often for medicine than magic, but there are still some uses for it in spellwork.

Valerian may smell raunchy, but it’s also known as a plant of love and protection. Hang it in your home to protect against natural disasters, such as lightning strikes or fire. If you’re a woman, pin a sprig to your shirt to attract men your way. Quarrels can be resolved in a home by placing valerian leaves around the perimeter of the house.

If you are fighting with a family member, try putting a sprig of valerian in each corner of your home. Putting it over each door will prevent strife and discontent from entering — but be warned – some people find that the smell of valerian reminds them of cat urine.

Other Names: All-heal, Heliotrope, St. George’s herb, Amantilla, Setwall
Gender: Feminine
Element: Water
Deity Connection: Aphrodite, Venus
Planetary Connection: Venus

If you’re a gardener, valerian tends to attract earthworms, which are great for your soil. This has to do with the levels of phosphorus produced by the plant’s roots, so if you need wormy dirt, plant some valerian.

 

About.com

“Witch”

“Witch”

 

The Random House College Dictionary derived “witch” from medieval English wicche, formerly Anglo-Saxon wicca (masculine), or wicce (feminine): a corruption of witga, short form of witega, a seer or diviner; from Anglo-Saxon witan, to see, to know. Similarly, Icelandic vitki, a witch, came from vita, to know; or vizkr, clever or knowing one. Wizard came from Norman French wischard. Old French guiscart, sagacious one. The surname Whittaker came from Witakarlege, a Wizard or a Witch. The words “wit” and “wisdom” came from the same roots.

There were many other words for witches, such as Incantatrix, Lamia, Saga, Maga, Malefica, Sortilega, Strix, Venefica. In Italy a witch was a strega or Janara, an old title of a priestess of Jana (Juno). English writers called witches both “hags” and “fairies,” words which were once synonymous. Witches had metaphoric titles: bacularia, “stick-rider”; fascinatrix, “one with the evil eye”; herberia, “one who gathers herbs”; strix, “screech-owl”; pixidria, “keeper of an ointment-box”; femina saga, “wise-woman”; lamia, “night-monster”; incantator, “worker of charms”; magus, “wise-man”; sortiariae mulier, “seeress”; veneficia, “poisoner”; maliarda, “evil-doer.” Latin treatises called Witches anispex, auguris, divinator, januatica, ligator, mascara, phitonissa, stregula.

Dalmatian witches were krstaca, “crossed ones,” a derivative of the Greek Christos In Holland a witch was wijsseggher, “wise-sayer,” from which came the English “wiseacre.” The biblical passage that supported centuries of persecution, “Thou shall not suffer a witch to live” (Exodus 22:18), used the Hebrew word kasaph, translated “witch” although it means a seer or diviner.

Early medieval England had female clan-leaders who exercised matriarchal rights in lawgiving and law enforcement; the Magna Carta of Chester called them iudices de wich (judges who were witches). Female elders once had political power among the clans, but patriarchal religion and law gradually took it away from them and called them witches in order to dispose of them. In 1711. Addison observed that “When an old woman begins to doat and grow chargeable to a Parish, she is generally turned into a witch.”

Reginald Scot remarked that the fate of a witch might be directly proportional to her fortune. The pope made saints out of rich witches, but poor witches were burned. Among many examples tending to support this opinion was the famous French Chambre Ardente affair, which involved many members of the aristocracy and the upper-class clergy in a witch cult. Numerous male and female servants were tortured and burned for assisting their masters in working witchcraft; but in all the four years the affair dragged on, no noble person was tortured or executed.

Illogically enough, the authorities persecuted poor, outcast folk as witches, yet professed to believe witches could provide themselves with all the wealth anyone could want. Reginald Scot, a disbeliever, scornfully observed that witches were said to “transfer their neighbors’ corn into their own ground, and yet are perpetual beggars, and cannot enrich themselves, either with money or otherwise: who is so foolish as to remain longer in doubt of their supernatural powers?” Witchcraft brought so little profit to Helen Jenkenson of Northants, hanged in 1612 for bewitching a child, that the record of her execution said: “Thus ended this woman her miserable life, after she had lived many years poor, wretched, scorned and forsaken of the world.”

“Women which be commonly old, lame, blear-eyed, pale, foul, and full of wrinkles; poor, sullen, superstitious, and papists; or such as know no religion; in whose drowsy minds the devil hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaughter is brought to pass, they are easily persuaded the same is done by themselves . . . They are lean and deformed, showing melancholy in their faces, to the horror of all that see them. They are doting, scolds, mad, devilish; and not much differing from them that are thought to be possessed with spirits.”

Persecutors said it was heretical to consider witches harmless. Even in England, where witches were not burned but hanged, some authorities fearfully cited the “received opinion” that a witch’s body should be burned to ashes to prevent ill effects arising from her blood. Churchmen assured the arresting officers that a witch’s power was lost the instant she was touched by an employee of the Inquisition; but the employees themselves were not so sure.

Numerous stories depict the persecutors’ fear of their victims. It was said in the Black Forest that a witch blew in her executioner’s face, promising him his reward; the next day he was afflicted with a fatal leprosy. Inquisitors’ handbooks directed them to wear at all times a bag of salt consecrated on Palm Sunday; to avoid looking in a witch’s eyes; and to cross themselves constantly in the witches’ prison. Peter of Berne forgot this precaution, and a captive witch by enchantment made him fall down a flight of stairs – which he proved later by torturing her until she confirmed it.

Numerous stories depict the persecutors’ fear of their victims. It was said in the Black Forest that a witch blew in her executioner’s face, promising him his reward; the next day he was afflicted with a fatal leprosy. Inquisitors’ handbooks directed them to wear at all times a bag of salt consecrated on Palm Sunday; to avoid looking in a witch’s eyes; and to cross themselves constantly in the witches’ prison. Peter of Berne forgot this precaution, and a captive witch by enchantment made him fall down a flight of stairs – which he proved later by torturing her until she confirmed it.

Numerous stories depict the persecutors’ fear of their victims. It was said in the Black Forest that a witch blew in her executioner’s face, promising him his reward; the next day he was afflicted with a fatal leprosy. Inquisitors’ handbooks directed them to wear at all times a bag of salt consecrated on Palm Sunday; to avoid looking in a witch’s eyes; and to cross themselves constantly in the witches’ prison. Peter of Berne forgot this precaution, and a captive witch by enchantment made him fall down a flight of stairs – which he proved later by torturing her until she confirmed it.

Any unusual ability in a woman instantly raised a charge of witchcraft. The so-called Witch of Newbury was murdered by a group of soldiers because she knew how to go “surfing” on the river. Soldiers of the Earl of Essex saw her doing it, and were “as much astonished as they could be,” seeing that “to and fro she fleeted on the board standing firm bolt upright . . . turning and winding it which way she pleased, making it pastime to her, as little thinking who perceived her tricks, or that she did imagine that they were the last she ever should show.” Most of the soldiers were afraid to touch her, but a few brave souls ambushed the board-rider as she came to shore, slashed her head, beat her, and shot her, leaving her “detested carcass to the worms.”

From ruthlessly organized persecutions on the continent, witch-hunts in England became largely cases of village feuds and petty spite. If crops failed, horses ran away, cattle sickened, wagons broke, women miscarried, or butter wouldn’t come in the churn, a witch was always found to blame. Marion Cumlaquoy of Orkney was burned in 1643 for turning herself three times widdershins, to make her neighbor’s barley crop rot. A tailor’s wife was executed for quarrelling with her neighbor, who afterward saw a snake on his property, and his children fell sick. One witch was condemned for arguing with a drunkard in an alehouse. After drinking himself into paroxysms of vomiting, he accused her of bewitching him, and he was believed.

A woman was convicted of witchcraft for having caused a neighbor’s lameness – by pulling off her stockings. Another was executed for having admired a neighbor’s baby, which afterward fell out of its cradle and died. Two Glasglow witches were hanged for treating a sick child, even though the treatment succeeded and the child was cured. Joan Cason of Kent went to the gallows in 1586 for having dry thatch on her roof. Her neighbor, whose child was sick, was told by an unidentified traveler that the child was bewitched, and it could be proved by stealing a bit of thatch from the witch’s roof and throwing it on the fire. If it crackled and sparked, witchcraft was assured. The test came out positive, and the court was satisfied enough to convict poor Joan.

Witches were convenient scapegoats for doctors who failed to cure their patients, for it was the “received” belief that witch-caused illnesses were incurable. Weyer said, “Ignorant and clumsy physicians blame all sicknesses which they are unable to cure or which they have treated wrongly, on witchery.” There were also priests and monks who “claim to understand the healing art and they lie to those who seek help that their sicknesses are derived from witchery.” Most real witch persecutions reflect “no erotic orgies, no Sabbats or elaborate rituals; merely the hatreds and spites of narrow peasant life assisted by vicious laws.”

Witches provided a focus for sexist hatred in male-dominated society, as one writer pointed out:

“The spirit of the Church in its contempt for women, as shown in the Scriptures, in Paul’s epistles and the Pentateuch, the hatred of the fathers, manifested in their ecclesiastical canons, and in the doctrines of asceticism, celibacy, and witchcraft, destroyed man’s respect for woman and legalized the burning, drowning, and torturing of women . . . “Women and their duties became objects of hatred to the Christian missionaries and of alternate scorn and fear to pious ascetics and monks. The priestess mother became something impure, associated with the devil, and her lore an infernal incantation, her very cooking a brewing of poison, nay, her very existence a source of sin to man. Thus, woman, as mother and priestess, became woman as witch. . . . Here is the reason why in all the Biblical researches and higher criticism, the scholars never touch the position of women.”

Men displayed a lively interest in the physical appearance of witches, seeking to know how to recognize them-as men also craved rules for recognizing other types of women from their physical appearance. It was generally agreed that any woman with dissimilar eyes was a witch. Where most people had dark eyes and swarthy complexions, as in Spain and Italy, pale blue eyes were associated with witchcraft. Many claimed any woman with red hair was a witch.

This may have been because red-haired people are usually freckled, and freckles were often identified as “witch marks,” as were moles, warts, birthmarks, pimples, pockmarks, cysts, liver spots, wens, or any other blemish. Some witch-finders said the mark could resemble an insect bite or an ulcer.

No one ever explained how the witch mark differed from an ordinary blemish. Since few bodies were unblemished, the search for the mark seldom failed. Thomas Ady, one of the few 17th-century English debunkers of the witchcraft craze, author of A Perfect Discovery of Witches (1661), recognized this, and wrote: “Very few people in the world are without privy marks upon their bodies, as moles or stains, even such as witchmongers call the devil’s privy marks.” But no one paid attention to this.

Trials were conducted with as much injustice as possible. In 1629 Isobel Young was accused of crippling by magic a man who had quarreled with her, and causing a water mill to break down. She protested that the man was lame before their quarrel, and water mills can break down through neglect. The prosecutor. Sir Thomas Hope, threw out her defense on the ground that it was “contrary to the libel,” that is, it contradicted the charge. When a witch is on trial, Reginald Scot said, any “equivocal or doubtful answer is taken for a confession.”

On the other hand, no answer at all was a confession too. Witches who refused to speak were condemned: “Witchcraft proved by silence of the accused.” Sometimes mere playfulness “proved” witchcraft, as in the case of Mary Spencer, accused in 1634 because she merrily set her bucket rolling downhill and ran before it, calling it to follow her. Sometimes women were stigmatized as witches when they were in fact victims of unfair laws, such as the law that accepted any man’s word in court ahead of any number of women’s. A butcher in Germany stole some silver vessels from women, then had them prosecuted for witchcraft by claiming that he found the vessels in the woods where the women were attending a witches’ Sabbat.

Sometimes the accusation of witchcraft was a form of punishment for women who were too vocal about their disillusionment with men and their preference for living alone. Historical literature has many references to “the joy with which women after widowhood set up their own households, and to the vigor with which they resisted being courted by amorous widowers.” The solitary life, however, left a woman even more vulnerable to accusations of witchcraft, since men usually thought she must be somehow controlled.

Those who tortured the unfortunate defendant into admitting witchcraft used a euphemistic language that showed the victim was condemned a priori. One Anne Marie de Georgel denied making a devil’s pact, until by torture she was “justly forced to give an account of herself,” the record said. Catherine Delort was “forced to confess by the means we have power to use to make people speak the truth,” and she was “convicted of all the crimes we suspected her of committing, although she protested her innocence for a long time.” The inquisitor Nicholas Rémy professed a pious astonishment at the great number of witches who expressed a “positive desire for death,” pretending not to notice that they had been brought to this desire by innumerable savage tortures.

The extent to which pagan religion, as such, actually survived among the witches of the 16th and 17th centuries has been much discussed but never decided. Dean Church said, “Society was a long time unlearning heathenism; it has not done so yet; but it had hardly begun, at any rate it was only just beginning, to imagine the possibility of such a thing in the eleventh century.” In 15th-century Bohemia it was still common practice at Christmas and other holidays to make offerings to “the gods,” rather than to God. European villages still had many “wise-women” who acted as priestesses officially or unofficially. Since church fathers declared Christian priestesses unthinkable, all functions of the priestess were associated with paganism. Bishops described pagan gatherings in their dioceses, attended by “devils . . . in the form of men and women.” Pagan ceremonies were allowed to survive in weddings, folk festivals, seasonal rites, feasts of the dead, and so on. But when women or Goddesses played the leading role in such ceremonies, there was more determined suppression. John of Salisbury wrote that it was the devil, “with God’s permission,” who sent people to gatherings in honor of the Queen of the Night, a priestess impersonating the Moon-goddess under the name of Noctiluca or Herodiade.

The Catholic church applied the word “witch” to any woman who criticized church policies. Women allied with the 14th-century Reforming Franciscans, some of whom were burned for heresy, were described as witches, daughters of Judas, and instigated of the Devil. Writers of the Talmud similarly tended to view nearly all women as witches. They said things like, “Women are naturally inclined to witchcraft,” and “The more women there are, the more witchcraft there will be.”

Probably there were few sincere practitioners, compared with the multitudes who were railroaded into the ecclesiastical courts and legally murdered despite their innocence. Yet it was obvious to even the moderately intelligent that Christian society deliberately humiliated and discriminated against women. Some may have been resentful enough to become defiant. “Women have had no voice in the canon law, the catechisms, the church creeds and discipline, and why should they obey the behests of a strictly masculine religion, that places the sex at a disadvantage in all life’s emergencies? Possibilities for expressing their frustration and defiance were severely limited; but voluntary adoption of the witch’s reputation and behavior was surely among such possibilities.