Ancient Customs on this Day

 

Ancient Customs on this Day

 

Jan 7 Nanakusa (Seven Grasses)


The Japanese eat a stew of rice gruel and seven fresh herbs to ward off disease during the upcoming year. In the Chinese calendar, which is still lunar, a similar holiday is celebrated on the 7th day of the 12th moon (see Jan 20).

Funk and Wagnalls Standard Dictionary of Folklore, Mythology and Legend, Maria Leach, ed., Harper 1984

 

Jan 7 Grandmothers Day


In Bulgaria, boys duck the girls in the icy waters of rivers and lakes, an ancient custom which is said to bring them good health in the coming year. Like the customs described above on Epiphany, it seems to promise a fresh new beginning.

Source:Spicer, Dorothy Gladys, The Book of Festivals, The Womans Press 1937

 

Jan 7 Fire-Saving Day (Eldbjorgdagen)


In Norway, eldbjorgdagen means fire-saving day but a Saint Eldberga was later invented to explain the holiday. A report from Seljord in 1786, tells that the mistress of the house celebrates the return of the sun by drinking a draught of ale before the hearth, throws something into the fire and then says: “So high be my fire that hell is no higher or hotter.” Then the rest of the household sat around the hearth, with their hands behind their back, and drank ale from bowls which were drained then tossed behind them with a toss of the head. If a bowl landed face down, the drinker would die within the next year. Another custom was to toast the members of the house and the king. In Skedsmo, this was said to be the day the hibernating bear turns over in his sleep.

Source:Blackburn, Bonnie and Holford-Strevens, Leofranc, The Oxford Companion to the Year, Oxford University Press 1999

 

Jan 7 Distaff Day
Partly work and partly play
Ye must on St Distaff’s day
From the plough soon free the team
Then come home and fodder them
If the Maids a-spinning go
Burn the flax and fire the tow
Bring in pails of water then
Let the Maids bewash the men
Give Saint Distaff all the right
Then bid Christmas sport goodnight
And next morrow, every one
To his own vocation.

 

Source: Herrick, Hesperides 1648

 

Sometimes said to honor a mythical St Distaff, this is the day when housewives could begin spinning again, after the break from the usual routine represented by the midwinter holidays. In 1745, a woman at East Dereham, in Norfolk, England spun from one pound of wool, 84,000 yards of thread, earning a mention in the Proceedings of the Royal Society.

 

GrannyMoon’s Morning Feast Source: Wilson’s Almanack and School of The Seasons

 

Herb of the Day for Jan. 5 – SAGE

SAGE

Sage has long been burned to purify and cleanse a space. The ancients burned dried sprigs of sage in temples and during religious rituals. The Greeks and Romans wrote that the smoke imparted wisdom and mental acuity. In the tenth century, Arab physicians said that sage brought about immortality, or at the very least, a long and healthy life. In England, seventeenth-century servants of the royal family scattered a blend of sage and lavender on the floors at court to help disguise the aroma of day to day life.

Medicinally, Dioscorides says a decoction made from sage leaves and branches helps with urination and hair regrowth. He adds that it can help prevent ulcers and sores from festering, as well. In the essential herbal Back to Eden, Jethro Kloss tells us that sage is “one of the best remedies for stomach troubles, dyspepsia, gas in the stomach and bowels… will expel worms in adults and children. Will stop bleeding of wounds, very cleansing to old ulcers and sores… Also in liver and kidney troubles.” He also recommends it in treatment of sexual disorders — either excessive sexual desire or a decreased libido. In other words, sage is pretty much the go-to herb for a number of ailments.

In magic, carry sage leaves in your wallet or purse to promote financial gain. Burn leaves to increase wisdom or gain guidance from your spirit guide (be warned – burning sage does smell similar to marijuana, so keep that in mind if you think the neighbors might be inquisitive). Make a wish and write it on a sage leaf, and then hide it beneath your pillow — if you dream about your wish over the next three nights, your wish will come true.

In addition to its medicinal and magical uses, sage makes a great addition to your kitchen pantry. Use it to season fish or chicken dishes, or toss fresh leaves into a green salad.

Other Names: Garden sage
Gender: Masculine
Element: Air
Planetary Connection: Jupiter

Crone’s Corner – Catnip!

Crone’s Corner – Catnip!

It’s more than just fun for your cat. Researchers in the Department of Entomology at Iowa State University found that chemicals produced naturally in catnip (Nepeta cataria) repel cockroaches. Folklore includes numerous claims that catnip are repellent to insects and spiders. Results show that when given a choice between a surface treated with these plant oils and an untreated surface, cockroaches spent much more time on the untreated surface. One researcher observed that “the roaches will venture onto the treated surface, stop, turn around and walk off onto the untreated surface.” The chemical repellent in catnip is nepetalactone. Not every cat responds to the effects of catnip. If the cat doesn’t have a specific gene, it won’t react. About 80% of cats do have the gene, and enjoy the effects of catnip, which is purr-fectly safe and non-addictive.

Catnip tea was a regular beverage in England before the introduction of tea from China. It is also used today as an herbal remedy for upset stomach, insomnia (it contains a mild muscle relaxant), and cough.

GrannyMoon’s Morning Feast

 

Origin Of “The Twelve Days of Christmas”

The twelve days in the song are the twelve days starting Christmas Day, or in some traditions, the day after Christmas (December 26) (Boxing Day or St. Stephen’s Day, as being the feast day of St. Stephen Protomartyr) to the day before Epiphany, or the Feast of the Epiphany (January 6, or the Twelfth Day). Twelfth Night is defined by the Oxford English Dictionary as “the evening of the fifth of January, preceding Twelfth Day, the eve of the Epiphany, formerly the last day of the Christmas festivities and observed as a time of merrymaking.”

Although the specific origins of the chant are not known, it possibly began as a Twelfth Night “memories-and-forfeits” game, in which a leader recited a verse, each of the players repeated the verse, the leader added another verse, and so on until one of the players made a mistake, with the player who erred having to pay a penalty, such as offering up a kiss or a sweet. This is how the game is offered up in its earliest known printed version, in the children’s book Mirth without Mischief (c. 1780) published in England, which 100 years later Lady Gomme, a collector of folktales and rhymes, described playing every Twelfth Day night before eating mince pies and twelfth cake.[2]

The song apparently is older than the printed version, though it is not known how much older. Textual evidence indicates that the song was not English in origin, but French, though it is considered an English carol. Three French versions of the song are known. If the “partridge in a pear tree” of the English version is to be taken literally, then it seems as if the chant comes from France, since the red-legged (or French) partridge, which perches in trees more frequently than the native common (or grey) partridge, was not successfully introduced into England until about 1770.

The song was imported to the United States in 1910 by Emily Brown, of the Downer Teacher’s College in Milwaukee, WI, who had encountered the song in an English music store sometime before. She needed the song for the school Christmas pageant, an annual extravaganza that she was known for organizing

Dec 26 Boxing Day

 

I like to believe it’s called Boxing Day because it’s the day you put your least favorite present in a box and give it away. I’ve also heard that this is the day to box up leftovers from your Christmas dinner and give them to the poor.

In 19th century England, this was the day employers gave gifts to their servants. Tradesmen, servants and children went “boxing,” going from house to house, soliciting Christmas tips from householders, which they deposited in slitted earthernware Christmas boxes. This poem, quoted by Kightly, seems to reflect this custom:

When Boxing Day comes round again
O then I shall have money
I’ll hoard it up and Box and all
I’ll give it to my honey.
 

Kightly, Charles, The Perpetual Almanack of Folklore, Thames & Hudson 1987

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.

The Daily Motivator for Dec. 12th – Let yourself enjoy

Let yourself enjoy

Let yourself be. Let yourself enjoy.

Let yourself see and participate, know and feel, listen and understand. Let yourself live the brilliant richness that shines through even the smallest details of this very time and place.

Let go of the worries, the fears, the grievances, insecurities and inhibitions. Simply and lovingly live the beauty of this day.

Without judgment as to whether it is difficult or easy, popular or unpopular, do what you know is right, and what you feel is right for you. Let yourself be curious, in awe, inspired and in love with the ineffable reality of existence.

Live authentically as the unique person you really, truly are. Allow the fulfillment that naturally comes when you let all you do come from the best of who you are.

Let yourself be joyful, and generous with your joy, just because you can, and just because it feels so good. Right now, let yourself live in the best, most positive way you can imagine.

— Ralph Marston

The Daily Motivator

HEALING CHARM TO BANISH SICKNESS

HEALING CHARM TO BANISH SICKNESS


Another charm to banish sickness is make by placing a gold coin in a glass of red wine.
Put this beneath the stars and waning moon for three nights, and each night drink one
third of the wine to shrink your sickness until it’s gone. This originated in rural Welsh regions,
with some similar spells appearing in Scotland and England.

THISTLE

Folk Names: Lady’s Thistle, Thrissles

Gender: Masculine

Planet: Mars

Element: Fire

Deities: Thor, Minerva

Powers: Strength, Protection, Healing, Exorcism, Hex-Breaking

Magickal Uses: A bowl of thistles placed in a room strengthens the spirits and renews the vitality of all within it. Carry a thistle (or part of a thistle) for energy and strength.

Grown in the garden, thistles ward off thieves; grown in a pot and on the doorstep they protect against evil. A thistle blossom carried in the pocket guards it bearer. Thrown onto a fire, thistles deflect lightning away from the house.

If you have had a spell cast against you, wear a shirt made of fibers spun and woven from the thistle to break it and any other spells. Stuff hex-breaking poppets with thistles. Thistles are strewn in homes and other building to exorcise evil.

Thistles are also used in healing spellls, and when men carry it they become better lovers. Thistles also drive out melancholy when worn or carried.

Wizards in England used to select the tallest thistle in the patch to use as a magickal wand or walking stick. To call spirits, place some thistle in boiling water remove from heat and lie or sit beside it. As the steam rises call the spirit and listen carefully; they may answer your questions.

Reference:

Cunningham’s Encyclopedia of Magical Herbs

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.

CIRCLES

CIRCLES                                               
                -Gwen Zak              
              (Tune: “Windmills”)      
                                       
                                       
In days gone by, when the world was much younger
Men wondered at spring, born of winter’s gold knife
Wondered at the games of the moon and the sunlight,
They saw there the Lady and Lord of all life.
                                       
CHORUS:  And around and around and around turns the good earth  
          All things must change as the seasons go by,           
          We are the children of the Lord and the Lady,         
          Whose mysteries we know but we’ll never know why.      
                                       
In all lands the people were tied with the good earth
Plowing and sowing as the seasons declared
Waiting to reap of the rich golden harvest
Knowing Her laugh in the joys that they shared.
                                       
Through Flanders and Wales and the green land of Ireland
In Kingdoms of England and Scotland and Spain
Circles grew up all along the wild coastline
And worked for the land with the sun and the rain.
                                       
Circles for healing and working the weather
Circles for knowing the moon and the sun
Circles for thanking the Lord and the Lady
Circles for dancing the dance never done
                                       
And we who reach for the stars in the heavens
Turning our eyes from the meadows and groves
Still live in the love of the Lord and the Lady
The greater the Circle the more the love grows

HEALING CHARM TO BANISH SICKNESS

HEALING CHARM TO BANISH SICKNESS


Another charm to banish sickness is make by placing a gold coin in a glass of red wine.
Put this beneath the stars and waning moon for three nights, and each night drink one
third of the wine to shrink your sickness until it’s gone. This originated in rural Welsh regions,
with some similar spells appearing in Scotland and England.

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.

 

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Burning ‘The Burning Times’

Burning ‘The Burning Times’

Author: Zan Fraser

It seems that there is a recent body of misinformation regarding the Burning Times making its way through the Wiccan/Pagan community, which amounts to a revisionist “take” on the Witches’ Holocaust. Being something of a debunking, this new school of thought asserts that the Burning Times is “over-hyped” and hysterically blown out of proportion. While as a rule, I am a huge fan of revisionist history, I find this development (which adds up to a sort of “Burning Times denial-ism”) a bit depressing.

Proponents of this new school of thought seem to me mistaken in a number of important ways. (1) They tend to describe the Burning Times as a sort of invention of Margaret Murray’s, the Egyptologist whose “pro-Pagan” interpretation of European history was so influential to the early Craft revival. (2) They challenge the conventional belief in huge numbers of Burning Times victims as overwrought, with the numbers inflated. (3) They question the interpretation of the Great Witch-Hunts as a “War on Women.”

Far from being a concept of Murray’s, among the broadest reaching of her theories, the first realizations of the Burning Times emanate centuries before her writing, expressed in horror by the period’s contemporaries. As early as the 1560s, Weyer was publishing denunciations of the excesses of German Witch-Hunting; Spee (confessor during the Wurzburg trials of the 1620s) , theology professor Meyfarth (in the 1630s) , and Junius (a torture-victim who generated one of the few Witch-Hunting documents told from the perspective of the tortured Witch) powerfully describe the hysterical panic of the populace and the agonized suffering of the accused. They leave no doubt as to the alarm and trauma that must have pervaded the German regions in the latter 1500s and early 1600s.

Burning Times revisionists make the vital point that the German cases (for their exceptional violence and cruelty) give us a skewed picture of the Hunt Periods. In the 1620s alone, some 600 persons were said to have been killed as devil-worshipping Witches at Bamberg, with some 900 more in Wurzburg. There are many reasons for this, notably that the German Prince-Bishops ruled as absolute authorities on both the secular and religious levels, and the particular Prince-Bishops during this period and in these regions appear to have been especially sadistic sorts. These numbers may be inflated to a certain degree (they probably don’t have a modern bureaucratic accounting system to keep track of such things) , but they clearly intend to describe large numbers of victims, with much resulting social terror and disruption. Revisionists are correct to point out that these levels of destruction are not matched elsewhere and tend to provide a somewhat distorted view of the Witch-Hunts.

(On more than one occasion, I have heard Wiccans describe the “Burning Times” in England as if the English Witch-cases were on a par with those of Germany, or to relate how English Witches “fled the Burning Times in England, ” to come to the New World of America in order to keep the “Old Ways” in safety. This ignores the reality that the English were relatively lenient in their regards to Witchcraft. Importantly they never accepted the idea of Witches as demonic- sparing themselves the hysterical “Satan panic” reactions experienced on the Continent- and they observed legal proprieties in their judgment of Witch-cases, as opposed to the German regions, which held Witchcraft to be such a subversive and lethal instrument that it justified abandoning basic legal protections for the accused. In an important difference, the English did not employ torture in Witchcraft cases.

This is not to say that on the social level the English never responded hysterically to fears or accusations of Witchcraft or that there were not English miscarriages of justice- but it is to say that the English made an effort to hold themselves in check regarding Witchcraft, which makes the Burning Times period in England of a different character than that in other parts of Europe.)

Conceding the point that the extreme degree of persecution in Germany leaves a lop-sided impression, it should be remembered that even in England, Reginald Scot was so alarmed over what he saw as the rise of “anti-Witch” prejudice that he published Discoverie of Witchcraft in 1584, decrying the stereotyping of elderly ladies as Witches (the English overwhelmingly imagined Witches to be elderly single women) ; according to Scot, this exposed defenseless old women to acts of violence. In A Briefe Historie of Wytches, , I collect from the period-drama several examples in which assault is thought justifiable if its victim is imagined to be a Witch.

In Sweden, Queen Christina was so dismayed over Witch-Hunting in her realm that in 1649 she ordered a series of reforms; this is the one instance in 300 years in which a European monarch so used the royal power, which Robbins finds “notable as the first legislation curbing witch hunts.” (Rossell Hope Robbins, The Encyclopedia of Witchcraft and Demonology, “Sweden, Witchcraft In”) In all of these cases, the individuals involved- Weyer, Spee, Meyfarth, Junius, Scot, and Christina- are identifying “Witch-Hunting” as a feature of life around them, expressing the first glimmerings of understanding that they were living through a “Burning Times.”

In the early 1800s, the famous novelist Walter Scott was studying the Scots Witch-cases, publishing his summaries in Letters on Demonology and Witchcraft. The eminent Wilhelm Gottlieb Soldan conducted another early scholarly review of the medieval Witch-Business, presented in 1843; this was followed by the majestic history collected by Joseph Hansen, published in German in 1900. We see here that identification and study of the Burning Times commenced well before Margaret Murray, who first published in the early 1920s.

One of her initial critics, Harvard professor George Lyman Kittredge, issued his fine volume Witchcraft in Old and New England in the latter 1920s. Although he hardly agrees with Murray, it is clear that the Burning Times is “set” in his mind as a historical phenomenon (p. 243) : “Such were the orgies of the Witches’ Sabbath as systematized in the fourteenth and fifteenth centuries by the scholastic ingenuity of devout theologians and described in confessions innumerable wrung by torture from ignorant and superstitious defendants in response to leading questions framed by inquisitors who had the whole system in mind before the trial began.”

I believe that- far from being among Margaret Murray’s “theories”- the medieval Burning Times is indeed a well-documented and reasonably well-understood phenomenon.

Another assertion made by the promoters of this new reading of the Burning Times is that not really very many persons were killed. They will quite properly dismiss the hysterically overwrought 9 million citation, then quote “recorded data” as giving an extremely paltry number, with “many countries” reporting only 3-10 victims, or certainly less than 50.

I find Anne Llewellyn Barstow to be persuasive on the issue of numbers: Witchcraze: A New History of the European Witch Hunts Pandora Books, 1994 (p. 19-23) . Acknowledging the woefully imperfect state of records (many lost or defective) , Barstow nonetheless finds herself compelled to keep careful count as she works her way through the dim documentation of the past. Although this pains-taking approach adds hours of extra work, and great though the temptation is to start rounding off numbers, she retains “each awkward figure, ” remembering Holocaust historian Joan Ringelheim’s observation: to drop numbers now was to kill that individual twice. Accordingly Barstow provides in her Appendix B “the most complete record available at this time.”

Barstow comments upon Levack’s work (p. 22) , crediting him with producing the “most careful totals made so far.” She finds his figures “reasonable, ” but “almost certainly too low.” Given the faulty state of records, with additional cases emerging “steadily, ” and given that posse-style murders and lynching-deaths will not be recorded, Barstow finds it judicious to expand Levack’s numbers to 200, 000 accused, with 100, 000 dead. She finds it interesting that- just after the “recently ended holocaust”- Voltaire estimated that about 100, 000 had been put to death.

Contrary to the assertion of Burning Times revisionists that “many countries” had less than 50 Witch-Victims apiece, Barstow’s Appendix B describes only Montbeliard (55+) , Vaud (90) , Labourd (80) , Champagne (50+) , Essex (74) , New England (35) , Estonia (65) , Russia (10+) , Logrono (6) , Catalonia (45) , and Navarre (50) with less than 100 murdered Witches. She finds some 50, 000+ to have been killed in the German states; some 5000 in France; some 1000 in England; 1, 337+ in Scotland; 1500-1800 in Scandinavia; and approximately 15, 000+ in Poland.

The third claim of this would-be up-ending of conventional Hunt-Period consideration is that in “many countries” the “vast majority” of victims were male. Scandinavia, Finland, and Iceland are listed as places where “nearly all of the accused” were men. From this, the interpretation of the medieval Witch-Hunts as a “Holocaust of women” is questioned.

Barstow notes that the trials in Finland, Estonia, and Iceland (“which did not have a true witch hunt”) offer the “rare phenomenon” of predominantly male Witches. (p. 86) Finns had traditionally presumed sorcery to lie with men and some 60% of Estonia’s accused were males, often with reputations as healers or magic-workers. (Barstow, by the way, notes that Witchcraft in Scandinavia and the Baltic regions- the areas isolated from Christianity the longest- is “deeply rooted in European folk customs”; Robbins observes that “heathen beliefs in natural and magical powers” lingered in Finland longer than anywhere else in Europe, as Christianity was not introduced until 1157. (Encyclopedia, “Finland, Witchcraft in”)

Interesting though that is, male Witches appear to be the exception rather than the rule. Barstow remarks that the figures show women to have been “overwhelmingly victimized, ” constituting roughly 80% of the accused and 85% of the executed. (p. 23) In places such as Essex, females make up 92% of the accused, as they do during a Hunt in Belgium. During a Scare in Basel, the percentage of women accused shoots to 95%. Barstow quotes the observation of historian Christina Larner, “the chronicler of Scottish witchcraft, ” who felt that there must have been periods in East Lothian or Fife when no woman could have “felt free from the fear of accusation.” She notes the two German villages finally left with but one female inhabitant apiece, and the Rhenish village where one person (generally female) out of every two families was killed. (p. 24)

Barstow feels that her statistics “document an intentional mass murder of women.” To not see that is to “deny the most persistent fact about the persecutions.” (p.26)

Burning Times revisionists conclude that the Burning Times is a farce, a “theory” of Margaret Murray’s run amuck, fed by pumped-up numbers and a hysterical view of a “Holocaust of Women.”

With all respect, I feel that:

(1) The Burning Times is established as a medieval phenomenon well beyond Murray.

(2) Anne Llewellyn Barstow provides extremely well-researched figures, pointing to some 200, 000 accused, with some 100, 000 executed, around 85% of whom were women.

(3) Far from men being the primary victims during the Burning Times (Iceland, Finland, and Estonia notwithstanding) , I believe that so many women were targeted that the Burning Times might well be understood as a Religious War on Women- predicated upon the interesting assumption that Witches are most likely to be Female.

It is for this reason that one of the rallying cries of the Modern Wiccan Witchcraft Revival is: Never Again the Burning Times.

Your Daily Number for July 2nd: 4

Your courage may be challenged today, but no obstacle is too great if you work with diligence and resolve. Keep track of all details; an opportunity is at hand. You are steadily making a stellar impression on those with whom you work.

Fast Facts

About the Number 4

Theme: Form, Work, Order, Practicality, Discipline
Astro Association: Aries
Tarot Association: Emperor

Burning ‘The Burning Times’

Burning ‘The Burning Times’

Author: Zan Fraser

It seems that there is a recent body of misinformation regarding the Burning Times making its way through the Wiccan/Pagan community, which amounts to a revisionist “take” on the Witches’ Holocaust. Being something of a debunking, this new school of thought asserts that the Burning Times is “over-hyped” and hysterically blown out of proportion. While as a rule, I am a huge fan of revisionist history, I find this development (which adds up to a sort of “Burning Times denial-ism”) a bit depressing.

Proponents of this new school of thought seem to me mistaken in a number of important ways. (1) They tend to describe the Burning Times as a sort of invention of Margaret Murray’s, the Egyptologist whose “pro-Pagan” interpretation of European history was so influential to the early Craft revival. (2) They challenge the conventional belief in huge numbers of Burning Times victims as overwrought, with the numbers inflated. (3) They question the interpretation of the Great Witch-Hunts as a “War on Women.”

Far from being a concept of Murray’s, among the broadest reaching of her theories, the first realizations of the Burning Times emanate centuries before her writing, expressed in horror by the period’s contemporaries. As early as the 1560s, Weyer was publishing denunciations of the excesses of German Witch-Hunting; Spee (confessor during the Wurzburg trials of the 1620s) , theology professor Meyfarth (in the 1630s) , and Junius (a torture-victim who generated one of the few Witch-Hunting documents told from the perspective of the tortured Witch) powerfully describe the hysterical panic of the populace and the agonized suffering of the accused. They leave no doubt as to the alarm and trauma that must have pervaded the German regions in the latter 1500s and early 1600s.

Burning Times revisionists make the vital point that the German cases (for their exceptional violence and cruelty) give us a skewed picture of the Hunt Periods. In the 1620s alone, some 600 persons were said to have been killed as devil-worshipping Witches at Bamberg, with some 900 more in Wurzburg. There are many reasons for this, notably that the German Prince-Bishops ruled as absolute authorities on both the secular and religious levels, and the particular Prince-Bishops during this period and in these regions appear to have been especially sadistic sorts. These numbers may be inflated to a certain degree (they probably don’t have a modern bureaucratic accounting system to keep track of such things) , but they clearly intend to describe large numbers of victims, with much resulting social terror and disruption. Revisionists are correct to point out that these levels of destruction are not matched elsewhere and tend to provide a somewhat distorted view of the Witch-Hunts.

(On more than one occasion, I have heard Wiccans describe the “Burning Times” in England as if the English Witch-cases were on a par with those of Germany, or to relate how English Witches “fled the Burning Times in England, ” to come to the New World of America in order to keep the “Old Ways” in safety. This ignores the reality that the English were relatively lenient in their regards to Witchcraft. Importantly they never accepted the idea of Witches as demonic- sparing themselves the hysterical “Satan panic” reactions experienced on the Continent- and they observed legal proprieties in their judgment of Witch-cases, as opposed to the German regions, which held Witchcraft to be such a subversive and lethal instrument that it justified abandoning basic legal protections for the accused. In an important difference, the English did not employ torture in Witchcraft cases.

This is not to say that on the social level the English never responded hysterically to fears or accusations of Witchcraft or that there were not English miscarriages of justice- but it is to say that the English made an effort to hold themselves in check regarding Witchcraft, which makes the Burning Times period in England of a different character than that in other parts of Europe.)

Conceding the point that the extreme degree of persecution in Germany leaves a lop-sided impression, it should be remembered that even in England, Reginald Scot was so alarmed over what he saw as the rise of “anti-Witch” prejudice that he published Discoverie of Witchcraft in 1584, decrying the stereotyping of elderly ladies as Witches (the English overwhelmingly imagined Witches to be elderly single women) ; according to Scot, this exposed defenseless old women to acts of violence. In A Briefe Historie of Wytches, , I collect from the period-drama several examples in which assault is thought justifiable if its victim is imagined to be a Witch.

In Sweden, Queen Christina was so dismayed over Witch-Hunting in her realm that in 1649 she ordered a series of reforms; this is the one instance in 300 years in which a European monarch so used the royal power, which Robbins finds “notable as the first legislation curbing witch hunts.” (Rossell Hope Robbins, The Encyclopedia of Witchcraft and Demonology, “Sweden, Witchcraft In”) In all of these cases, the individuals involved- Weyer, Spee, Meyfarth, Junius, Scot, and Christina- are identifying “Witch-Hunting” as a feature of life around them, expressing the first glimmerings of understanding that they were living through a “Burning Times.”

In the early 1800s, the famous novelist Walter Scott was studying the Scots Witch-cases, publishing his summaries in Letters on Demonology and Witchcraft. The eminent Wilhelm Gottlieb Soldan conducted another early scholarly review of the medieval Witch-Business, presented in 1843; this was followed by the majestic history collected by Joseph Hansen, published in German in 1900. We see here that identification and study of the Burning Times commenced well before Margaret Murray, who first published in the early 1920s.

One of her initial critics, Harvard professor George Lyman Kittredge, issued his fine volume Witchcraft in Old and New England in the latter 1920s. Although he hardly agrees with Murray, it is clear that the Burning Times is “set” in his mind as a historical phenomenon (p. 243) : “Such were the orgies of the Witches’ Sabbath as systematized in the fourteenth and fifteenth centuries by the scholastic ingenuity of devout theologians and described in confessions innumerable wrung by torture from ignorant and superstitious defendants in response to leading questions framed by inquisitors who had the whole system in mind before the trial began.”

I believe that- far from being among Margaret Murray’s “theories”- the medieval Burning Times is indeed a well-documented and reasonably well-understood phenomenon.

Another assertion made by the promoters of this new reading of the Burning Times is that not really very many persons were killed. They will quite properly dismiss the hysterically overwrought 9 million citation, then quote “recorded data” as giving an extremely paltry number, with “many countries” reporting only 3-10 victims, or certainly less than 50.

I find Anne Llewellyn Barstow to be persuasive on the issue of numbers: Witchcraze: A New History of the European Witch Hunts Pandora Books, 1994 (p. 19-23) . Acknowledging the woefully imperfect state of records (many lost or defective) , Barstow nonetheless finds herself compelled to keep careful count as she works her way through the dim documentation of the past. Although this pains-taking approach adds hours of extra work, and great though the temptation is to start rounding off numbers, she retains “each awkward figure, ” remembering Holocaust historian Joan Ringelheim’s observation: to drop numbers now was to kill that individual twice. Accordingly Barstow provides in her Appendix B “the most complete record available at this time.”

Barstow comments upon Levack’s work (p. 22) , crediting him with producing the “most careful totals made so far.” She finds his figures “reasonable, ” but “almost certainly too low.” Given the faulty state of records, with additional cases emerging “steadily, ” and given that posse-style murders and lynching-deaths will not be recorded, Barstow finds it judicious to expand Levack’s numbers to 200, 000 accused, with 100, 000 dead. She finds it interesting that- just after the “recently ended holocaust”- Voltaire estimated that about 100, 000 had been put to death.

Contrary to the assertion of Burning Times revisionists that “many countries” had less than 50 Witch-Victims apiece, Barstow’s Appendix B describes only Montbeliard (55+) , Vaud (90) , Labourd (80) , Champagne (50+) , Essex (74) , New England (35) , Estonia (65) , Russia (10+) , Logrono (6) , Catalonia (45) , and Navarre (50) with less than 100 murdered Witches. She finds some 50, 000+ to have been killed in the German states; some 5000 in France; some 1000 in England; 1, 337+ in Scotland; 1500-1800 in Scandinavia; and approximately 15, 000+ in Poland.

The third claim of this would-be up-ending of conventional Hunt-Period consideration is that in “many countries” the “vast majority” of victims were male. Scandinavia, Finland, and Iceland are listed as places where “nearly all of the accused” were men. From this, the interpretation of the medieval Witch-Hunts as a “Holocaust of women” is questioned.

Barstow notes that the trials in Finland, Estonia, and Iceland (“which did not have a true witch hunt”) offer the “rare phenomenon” of predominantly male Witches. (p. 86) Finns had traditionally presumed sorcery to lie with men and some 60% of Estonia’s accused were males, often with reputations as healers or magic-workers. (Barstow, by the way, notes that Witchcraft in Scandinavia and the Baltic regions- the areas isolated from Christianity the longest- is “deeply rooted in European folk customs”; Robbins observes that “heathen beliefs in natural and magical powers” lingered in Finland longer than anywhere else in Europe, as Christianity was not introduced until 1157. (Encyclopedia, “Finland, Witchcraft in”)

Interesting though that is, male Witches appear to be the exception rather than the rule. Barstow remarks that the figures show women to have been “overwhelmingly victimized, ” constituting roughly 80% of the accused and 85% of the executed. (p. 23) In places such as Essex, females make up 92% of the accused, as they do during a Hunt in Belgium. During a Scare in Basel, the percentage of women accused shoots to 95%. Barstow quotes the observation of historian Christina Larner, “the chronicler of Scottish witchcraft, ” who felt that there must have been periods in East Lothian or Fife when no woman could have “felt free from the fear of accusation.” She notes the two German villages finally left with but one female inhabitant apiece, and the Rhenish village where one person (generally female) out of every two families was killed. (p. 24)

Barstow feels that her statistics “document an intentional mass murder of women.” To not see that is to “deny the most persistent fact about the persecutions.” (p.26)

Burning Times revisionists conclude that the Burning Times is a farce, a “theory” of Margaret Murray’s run amuck, fed by pumped-up numbers and a hysterical view of a “Holocaust of Women.”

With all respect, I feel that:

(1) The Burning Times is established as a medieval phenomenon well beyond Murray.

(2) Anne Llewellyn Barstow provides extremely well-researched figures, pointing to some 200, 000 accused, with some 100, 000 executed, around 85% of whom were women.

(3) Far from men being the primary victims during the Burning Times (Iceland, Finland, and Estonia notwithstanding) , I believe that so many women were targeted that the Burning Times might well be understood as a Religious War on Women- predicated upon the interesting assumption that Witches are most likely to be Female.

It is for this reason that one of the rallying cries of the Modern Wiccan Witchcraft Revival is: Never Again the Burning Times.

Speculation That The ‘Windsor Witches’ Raised Energy (Part 1)

Speculation That The ‘Windsor Witches’ Raised Energy (Part 1)

Author: Zan Fraser

Four women of Windsor, England, were arraigned in January 1579, and condemned as “notorious witches.” The judgment (based upon their apparent confessions) was that they had caused the deaths of a number of people through their “Sorceries and Inchauntementes, ” a capital crime in Elizabethan England. The four were killed (probably by hanging) on February 26, 1579: Mother Dutton, Mother Devell, Mother Margaret, and Elizabeth Stile, alias Rockingham.

(Many older women of the period possessed “aliases, ” meaning the names of previous husbands. Stile had been married to a man named Rockingham, who must have died, before she married Mr. Stile. As she is identified as a widow, Mr. Stile must have been deceased as well. It was the Elizabethan custom to call older women “Mother”; this custom seems to have super kicked in when the woman in question was perceived as a witch. English witch-accounts typically are populated with women called “Mother This” and “Mother That.”) In addition to these four, there are some four or so other individuals implicated as Windsor Witches.

A remarkable thing is that the case of the Windsor Witches is recorded in two separate pamphlet-accounts, providing two independent points-of-view with which to consider the matter. Edward White published A Rehearsall both straung and true in March 1579, based upon Elizabeth Stile’s jail statements. Richard Galis (whose father had been a mayor of Windsor and one of the men to whose magical murder the four confessed) published his A brief treatise later that year.

One text is held at the British Library, the other by the Bodleian; both are reprinted by Marion Gibson, in Early Modern Witches: Witchcraft Cases in Contemporary Writing, (New York: Routledge, 2000) . Barbara Rosen also reproduces A Rehearsall both straung and true in her collection of sources Witchcraft (New York: Taplinger Publishing, 1972) .

The striking thing is that the Windsor Witches seem to have formed a genuine magic-working group (what we would call a “coven, ” although that word is not used) . Item 6 of Stile’s statements in Galis’s account (Item 7 in Rehearsall) asserts that “father Rosimond and his daughter, mother Margarete, mother Dutton, and her selfe [Elizabeth Stile] were accustomed to make their meeting on the backside of Maister Dodges, where they used to conferre of such their enterprises as before they had determined of and practized.” The “backside of Master Dodges” would be the back of the man’s property, presumably remote and removed from traffic.

Rehearsall says that they met “in the Pittes there, ” meaning “saw-pits” or large holes dug into the ground into which felled trees would be angled, to be conveniently chopped down to size. “Conferring” and “determining” give the impression of a deliberative group that traded advice and suggestions back and forth. In Item 23 of Rehearsall, Stiles elaborates further that the group “did meete sometymes in maister Dodges Pittes, and sometyme aboute a leven of the Clocke in the night at the Pounde [pond].”

Bits of the group’s history start to emerge. Stile said that it was Mother Dutton and Mother Devell who had “enticed” her into the practice of witchcraft. Mother Dutton was apparently clairvoyant; Item 2 of Rehearsall assures that she “can tell every ones message, assone [as soon] as she seeth them approche nere to the place of her abode.” This of course implies that people frequently sought out Mother Dutton at her residence for her assistance with their problems- the “messages” that they bore.

As with a number of the English cases, there appears to have been a strong sub-current of the wise-folk traditions going on behind the scenes. The pious Address that opens Rehearsall condemns the “malicious and treasonable driftes [ways]” of witches, “of late yeares greately multiplyed” in number by Satan. It goes on to fault persons who call witches “by the honorable name of wise women” and seek them out “for the health of themselves or others.”

Father Rosimond, cited as a cohort by Elizabeth Stile, was such a cunning-man. (The fact that he is “Father” Rosimond is the male corollary to the custom of calling older, witchy women “Mother.” It does not mean that he was a Catholic priest, especially as he has a daughter.)

The Memorandum affixed to the end of Rehearsall discusses how “the Wiseman named Father Rosimonde” advised a Windsor man to break a spell of bewitchment by scratching the forehead (so as to draw the blood) of the vindictive witch (Mother Stile, as it turns out) . Item 1 of Galis’s account states that “one father Rosiman…and his daughter are witches, and that the said Rosiman can alter and chaunge him selfe into any kinde of beast that him listeth [that he desires].”

Elizabeth Stile insists in Rehearsall (Item 24) that she often found Rosimond sitting in a wood not far from his house, “under the bodie of a Tree, sometymes in the shape of an Ape, and otherwhiles like an Horse.” She goes on to reaffirm in Item 25 that “father Rosimond can transforme hym selfe into the likenesse of an Ape, or a Horse, and that he can helpe any manne so bewitched to his health againe, as well as to bewitche.”

Shape-shifting appears to have been a custom with the Windsor group. Item 22 of Galis’s account informs that “their woords of charme weare [were] these, come on let us go about it, and presently they were changed into a new shape.” In addition to other things, Galis reports a supernatural attack from “a huge and mightie black Cat, ” which he took to be a transformed witch.

These are all examples of the medieval mythology that witches transformed into animals, surely inherited from shamanic Celtic/ Teutonic religions. To judge from their testimony, the Windsor Witches are pretty confident that they can handle animal-metamorphosis.

Unlike the four condemned women, Rosimond and his daughter do not appear to have been charged. Either they did not excite the alarm in their neighbors that the women did or they are an example of anti-witch misogyny, whereby authorities and townsfolk regard male and female witches in different lights.

Another detail fascinating from the modern perspective is the back-story of two women who died slightly before the local fear of the Windsor Coven (as we might call them) blew up into accusations of death and harm. Galis’s account makes clear that dread and suspicion of the group had been building well before the events reported in Rehearsall.

At one point, Mother Audrey and Mother Nelson were required to stand under the pulpit during Sunday service, in order to bring them back into the Christian fold and away from the pernicious snares of witchcraft. A short time after, both women died- we are not told how (although Galis assumes that the agony of their reawakened Christian consciousness did them in) . The event of Mother Audrey’s death is referred to several times, deemed significant because she is called “the Mistresse” witch.

It was the Elizabethan habit to esteem some witches as vastly more important and superior to other witches. Reginald Scot (writing in the 1580s) complained that a witch named Mother Bombie was held as a “principal witch, ” “being in divers books set out with authority, registered and chronicled by the name of ‘the great witch of Rochester, ’ and reputed among all men for the chief ringleader of all other witches”; a Dame Witch directs and oversees the witch-workings of Jonson’s play The Masque of Queens. Such customs may be seen as analogous to our own tradition of the High Priestess.

In the section where Galis describes how Mother Dutton “practised with her Associates his overthroowe, ” he cites as the four notable witches, Mother Rockingham (Stile) , Mother Dutton, Mother Devil (possibly his satire on Mother “Devell”) , and “Audrey the Mistresse.”

As he describes the witches being subjected to public exposure under the pulpit during services, Galis marks that a brief while after (undoubtedly due to gnawing conscience) , “Audrey the Mistresse and Mother Nelson dyed [died], after whose death the sisters left behinde…made their assembly in the pits in Maister Dodges backside.” In addition to “sisters, ” Galis refers to the witches as “Confederates” and “Associates.”

It is apparent that Mother Audrey was regarded as the Chief Witch or what we would call the High Priestess of the group. As Elizabeth Stile is recorded as being “of the age of lxv, ” or sixty-five, we might imagine that Mother Audrey was well advanced in seniority as well. One last thing- Rehearsall does not use the name “Audrey” for the Chief witch of the Windsor group. Item 26 of Rehearsall records Elizabeth Stile as calling “mother Seidre…the maistres [mistress] Witche of all the reste, and she is now deade.”

Is it possible that “Mother Seidre” is a ceremonial name or a witch-name assumed by Mother Audrey, perhaps upon her elevation to the High Priestesshood? Its apparent connection to Nordic seider, or the trance-induced revelations of prophetic women called seid-konas, causes one to wonder.

The Windsor Witches do not seem to have been an admirable lot- we would say that they were Un-Ethical in their practice. Their social relationships with the outside community appear antagonistic and their own testimony appears to admit to all sorts of misdeeds, including killing various people by torturing wax images.

They seem not to have comported themselves as would a Blesser or Blessing Witch (as the Age expressed it) ; the Blessing Witch Mother Bombie (contemporary to the Windsor Witches) appears to have been universally beloved and feared by none, whereas the Windsor Witches freak people out that they are killing them and causing harm. (For more on Mother Bombie, please see Chapter I of A Briefe Historie of Wytches/i>.)

It seems pretty much agreed upon within Windsor society that the following people constituted a confederation or an association of witches: Mother Nelson, Mother Dutton, Mother Devell, Mother Margaret, Elizabeth Stile (Mother Rockingham) , the wise-man Father Rosimond, and Rosimond’s daughter. Mother Audrey (presumably also called Mother Seidre) was the Mistress Witch or High Priestess until she died. These people would meet near a pond around eleven o’clock of the night or (apparently more often) they would assemble at the removed portion of Mr. Dodge’s property, where the saw-pits were (presumably therefore a wooded area) . Item 17 of Galis’s account refers to these meeting places when Stile claims that Mother Dutton and Mother Devil (Devell) “allured” her to “doo and exercise ye craft.”

This is the question- what did the Windsor Witch confederation “do and exercise” as “ye craft, ” when they met in the late still of night in the wooded pits of Dodge’s land?

Speculation to follow-