The Witchcraft Werewolf Trials of Amersfoort och Utrecht

Tags

Amersfoort, Beast of Bedburg, Bersekers, Magic salves, Netherlands, pact with the devil, Peter Stumpp, shapeshifters, shapeshifting, Sigmund, Sinfjotli, sixteenth century, trials, Utrecht, vikings, warriors, werewolves, Witchcraft

Shapeshifters on Trial

By Lucas Cranach the Elder – Gotha, Herzogliches Museum (Landesmuseum), Public Domain via Wikimedia.

In The Netherlands in the 1590s, tales of the Devil’s evil machinations once again conjured up fear and horror in the minds of the inhabitants of Amersfoort and Utrecht. This time the cause was a trial that combined accusations of witchcraft and sorcery with the unnatural state of animal shapeshifting.

The trial held in 1595, led to the execution of Folkt Dirks a 62-year-old farmer from the Hoogland province of Utrecht and his 17-year-old daughter Hendrika along with members of their ‘coven’; Anthonis Bulck and Maria Barten. The main evidence against them was provided by Dirks’ sons, in particular 14-year-old Hessel and 13-year-old Elbert.

Elbert in his testimony spoke of having had made a pact with the Devil, along with his father, sister, older brother, and two younger brothers; 11-year-old Gijsbert and 8-year-old Dirk. He also claimed that the Devil had given his father a hairy belt after receiving the family’s oaths of loyalty. The belt gave them the power to turn into wolves. In this form, they had, after accepting the gift, immediately gone to the fields in Eemland, where he, together with his older brother, and his father had drunk the blood of cattle [1]. Elbert continued that the Devil had also ordered them to undress and had changed them into cats. In this guise, they had been taken to a place near Amersfoort where they had found other cats with whom they danced until two in the morning [2].

“The Water Torture.— Facsimile of a Woodcut in J. Damhoudère’s Praxis Rerum Criminalium: in 4to, Antwerp, 1556.” – Used to illustrate. Public domain via Wikimedia.

Hessel’s confession ran on very similar lines to his brother’s. He recalled that on one occasion while he was with his godmother, the Devil had come down the chimney along with a woman who danced for the Devil’s pleasure. In the original text, the woman is described as a “red cat (Tom)” (although it is unclear if she was already in the form of a cat when she first appeared). The Devil had given him a piece of black leather and a black cloth with pins in it [3]. Eventually, the Devil had stopped the woman’s dance with the words “Thou ugly beast, now you will go with me” and had tied a leather belt around her, changing her into a wolf. The Devil and the female were-wolf had then, along with Hessel (also in his wolf form) flown up the chimney to a field, where they attacked and fed on the local livestock [4].

After hearing this evidence, the local officials brought Folkt Dirks to listen to his sons’ accusations. After having gone through two separate stints of torture, the water test, and hearing his sons condemn him to his face, Dirks finally broke and on his knees confessed to being an emissary of the Devil, practicing witchcraft, and having taken the form of a wolf. He told his torturers how after receiving a black doublet a few years earlier he had been compelled to commit evil acts and had been given the ability to shapeshift. On the 14 June 1595, Dirks was sentenced to death. He was burned at the stake the very same day [5].

A week later, Hendrika Dirks, followed in her father’s footsteps. She admitted to having surrendered to the Devil when she was eleven years old and having for the last few years been sexually intimate with him. She spoke of attacking cattle in the fields [6] and described how she, accompanied by some unnamed female relatives, attended dances during the witches’ sabbath in the form of either a cat or a wolf [7] (there seems to be some confusion here as to which). During her interrogation, whether under duress or not, she gave her torturers the names of others whom she claimed had been present at these orgies. Based on her testimony; Grietje Segers, Cornelius Hendrik Bulck and his son Anthonis and Maria Barten were also condemned. Grietje Segers committed suicide in prison but Cornelius Hendrik Bulck managed to escape and was never heard from again. Anthonis and Maria were tortured and were finally executed alongside Hendrika [8].

The lives of Dirks’ sons; Hessel, Elbert, Gijsbert and Dirk were spared due to their youth but they were severely whipped until their backs ran with blood. They were also forced to watch the executions of their sister and Maria

The case of Folkt Dirks is an interesting one. It is more than likely that the Dirks’ family had been under suspicion for a long time. If they hadn’t then Hessel and Elbert must have really hated their father and sister in order to accuse them of committing such terrible, heretical crimes. At certain points during the trial, the boys seemed confused, unsure of what they were saying. This is reflected in their testimonials where they sometimes contradict themselves e.g. they state that they had never taken part in the mutilation of cattle but a local official testified that they had admitted to him of having been involved. Maybe they were under pressure to testify or were being controlled or were simply terrified.

One story which had floated about for about a year prior to his arrest, alludes to Dirks’ dark skills and in particular his unnatural control over animals. According to a female neighbour, Dirks had bewitched her horse with the words “what a nice bay that is, god bless him” [9]. The woman gives no further details about why he would want to curse her horse. Possibly she thought he had done it out of envy or spite. It is also interesting that another rumour existed that Dirks’ wife was descended from a matrilineal hereditary line of witches. Although there is no mention of her (probably she had already died), it might explain the accusations against Hendrika and possibly why it was considered safe to allow the boys to go free.

There is one more case that occurred at the same time in the same area and that was the trial of Kanti Hans and his wife. They admitted to being followers of Satan and having been given the power to turn into bears as a reward. There is no evidence as to why they were arrested and since their statements were made whilst they were being tortured, it is difficult to believe the sincerity of their confessions. The fascinating point with the case of Hans and his wife is that they were given the power of transforming into bears and not wolves. Compared to the number of witchcraft trials happening in Europe at the time, only a small proportion included accusations of shapeshifting into were-wolves [10] and even less involved were-bears.

German Woodcut 1722. Public domain via Wikimedia.

Studies of this case have agreed that the judgment passed on the Dirks’ family was one based on witchcraft rather than on werewolfery (although werewolf trials at that point in time were being held, albeit in much lower numbers than witchcraft trials). That being said there is one main element of both these stories that link them to the more straight-forward trials of suspected were-wolves e.g. the 1598 trial of Peter Stumpp, that is the role of the wolfskins and bearskins in the Dirks’ and Hans’ confessions.

The Battle Lust of the Berserkers

By Hans Baldung – Source: R. Decker, Hexen, Frontispiz (2004), Public Domain via Wikimedia.

The idea that a bite can cause a person to become a were-wolf is a relatively recent idea. More common in the past was the belief that the change was caused by a salve rubbed on the body or by the wearing of animal skins. The concept of the transformational power of animal skins has a long history which more than likely originated with the emergence of powerful and feared fighters who eventually became the berserkers of Viking sagas and legends.

When someone talks of berserkers the image that appears in our heads has been so strongly influenced by the mythology that arose around them that it is hard to extract the reality from the fantasy. The berserkers ‘bear-shirts’ were originally an elite group of warriors who served under the Scandinavian kings in honour of Odin, alongside another group known as the wolfskins (heathen wolves). There seems to be confusion in the sources over whether or not the wolfskins were part of the berserker brotherhood or a separate group altogether [11]. It is possible that berserkers and wolfskins form two subcategories of one group, with each choosing a different totem and as a result assuming the characteristics and mannerisms of that animal. It is more than probable that these warriors wore either a wolf or bear skin over their armour [12]. This would have accomplished a number of things; the skins would have provided insulation from the harsh weather of Northern Europe, afforded them extra protection in battle which would partly explain their reputation as being invulnerable to weapons and also given them the “appearance of grimness and ferocity” [13] which would strike fear in the hearts of their enemies. Add this to them being intoxicated with battle lust; biting their shields, attacking boulders and trees, and even killing each other whilst waiting [14] and you get a striking image.

The Haraldskvadet, a 9th-century skaldic poem honouring King Harald at Hatrsfjord perfectly captures the maniacal nature of the berserkers when it describes how the “Berserkers roared where the battle raged, wolf-heathens howled and iron weapons trembled” [15]. It is not then surprising that their foes seeing the berserkers’ primeval and maniacal behaviour would assign them supernatural powers, abilities which to their minds would have been attributed to the wearing of animal skins.

The Legend of Sigmund and Sinfjotli

Woodcut image of one of the Vendel era Torslunda plates found on Öland, Sweden. It probably depicts the god of frenzy Óðinn followed by a Berserker.  Public domain via Wikimedia.

This idea that by covering yourself in animal skins the wearer can take on the power of the animal was passed down through popular tales and legends in northern Europe and was initially associated with sorcery. In the wild saga of the Volsungs, it is told how Sigmund and his son Sinfjotli came across a house where they found two men asleep and above them hanging up, wolfskins. Knowing that the sleeping men had dealing with witchcraft the brothers dressed themselves in the wolfskins and were immediately overtaken by the “nature of the original beast” [16]. With the power of the wolf, they went on a ten-day rampage which ended when Sigmund gave his son a lethal bite on the neck. The son only survived because a kind raven gave Sigmund a feather imbued with healing powers [17].

The Werewolf of Landes

By Hans Baldung – Source: R. Decker, Hexen, Frontispiz (2004), Public Domain via Wikimedia.

The belief that wolf skins could turn someone into a wolf was not confined to Northern Europe, it existed all over Europe and even further afield. Eventually, the story subtly changed and by the medieval period, it was believed that it was the Devil who gave those who he wished to corrupt, pellets or belts, in order to commit atrocious acts in his name.

This can be seen in the story of Jean Grenier who lived in Landes in the South of France. Jean admitted to local officials that he had sold his soul to the Devil who had in return given him a salve and wolf pelt which had conferred on him the power of transforming into a wolf. He said he had the wolf skin in his possession and that he went out hunting for children to devour at his master’s command.  Jean’s evidence matched the circumstances surrounding reported child disappearances and several children testified to having been attacked by him. An enlightened sentence for the time stated that Jean was an imbecile and dismissed his confession of being in league with a demonic figure. Jean was sentenced to confinement at a local monastery for the rest of his life [18].

The Beast of Bedburg

The most notorious and famous werewolf case is that of Peter Stubbe, a wealthy farmer who lived in the late 1500s in Bedburg, Germany. He was accused of the killing and mutilation of livestock and multiple murders including 13 children and two pregnant women, whose foetuses he ripped from their bellies, feeding on the unborn babies’ hearts. He was also believed to have sexually molested his own daughter and having killed his son and eaten his brains. The townspeople of Bedburg initially believed that the crimes had been committed by wolves but later feared that it was the responsibility of a demonic force or a werewolf. At his trial, Stubbe admitted to having received a wolf’s pelt from the Devil at the age of 12 which would turn him into the likeness of a wolf with an insatiable hunger. He said when he removed it, he would return to his human state again. His confession obtained on the rack does make one wonder about its veracity. His punishment was severe and terrible, he was placed on a wheel and his flesh removed with red hot pincers. His arms and legs were broken and his head cut off. His daughter and mistress were accused of being his accomplices, strangled and their bodies burnt along with his. Suffice it to say, the belt was never found [19].

Composite woodcut print by Lukas Mayer of the execution of Peter Stumpp in 1589 at Bedburg near Cologne. Public domain via Wikipedia.

One recent interpretation of Stubbe’s case is that the accusation was motivated by greed and jealousy; Stubbe was a very wealthy and powerful man. It would have been in some people’s interests to destroy him and his family and in that, they were successful!

Conclusion

Returning to the Dirks family, the fascinating part of their story is not their being accused of witchcraft; witchcraft trials were numerous during this period, but the werewolf side of it. In many countries in Europe, witches were believed to have the power to shapeshift, so these accusations were not unusual in itself but linking their tale and that of Hans and his wife to were-wolves and were-bears is. It combined two elements that people in the medieval period feared the most, witches and werewolves, whilst at the same time continuing a long-held belief that went back to the berserkers and the power of the ancient gods.

The Company of Wolves. Directed by Neil Jordan. Palace Pictures 1984.

Bibliography and Further Reading

Werewolf Witch Trials, https://www.revolvy.com/topic/Werewolf%20witch%20trials&item_type=topic

Willem de Bleucourt, https://www.faculty.umb.edu/gary_zabel/Courses/Phil%20281b/Philosophy%20of%20Magic/Arcana/Witchcraft%20and%20Grimoires/deBlecourt-womenaswitch.pdf

The Truth about Viking Berserkers, https://www.google.com/amp/s/www.historyextra.com/period/viking/the-truth-about-viking-berserkers/amp/

The Wild and Insane Viking Warriors, https://www.historia.ro/sectiune/general/articol/the-wild-and-insane-viking-warriors

Berserkers and other Shamanic Warriors, https://norse-mythology.org/gods-and-creatures/others/berserkers-and-other-shamanic-warriors/

History of the Werewolf Legend, https://www.google.com/amp/s/www.history.com/.amp/topics/folklore/history-of-the-werewolf-legend

Lycanthropie en weerwolfprocessen in de Nederlanden tijdens de zestiende en zeventiende eeuw, https://www.dbnl.org/tekst/_tie002200201_01/_tie002200201_01_0037.php

The Werewolf of Bedburg: The true story of a monster that terrorized a German village, https://www.liveabout.com/the-werewolf-of-bedburg-2597445

Witchcraft and Masculinities in Early Modern Europe, ed. Alison Rowlands, 2009

Peter Stubbe, http://www.scaryforkids.com/peter-stubbe/

Germany’s Brutal Werewolf Belt and The Gut-Wrenching Execution of Peter Stubbe, https://www.ancient-origins.net/history/germany-s-brutal-werewolf-belt-and-gut-wrenching-execution-of-peter-stubbe

Werewolf Witch Trials, https://en.m.wikipedia.org/wiki/Werewolf_witch_trials

Werewolf Trials, https://m.ranker.com/list/werewolf-trials-facts/Inigo-gonzalez

The Book of Were-Wolves, Sabine Baring-Gould, 1865

Mythical Creatures: Mysteries, Legends and Unexplained Phenomena, Linda S. Godfrey, 2009

NOTES

[1] Witchcraft and Masculinities in Early Modern Europe

[2] Lycanthropie en weerwolfprocessen in de Nederlanden

[3] Witchcraft and Masculinities in Early Modern Europe

[4] ibid

[5] Werewolf Witch Trials

[6] Lycanthropie en weerwolfprocessen in de Nederlanden

[7] Werewolf Witch Trials

[8] ibid

[9] Witchcraft and Masculinities in Early Modern Europe

[10] Werewolf Witch Trials

[11] The Truth about Viking Berserkers

[12] The Book of Were-Wolves

[13] ibid

[14] The Truth about Viking Berserkers

[15] ibid

[16] The Book of Were-Wolves

[17] History of the Werewolf Legend

[18] The Book of Were-Wolves

[19] History of the Werewolf Legend

The Screaming Mandrake: Power, Potions and Witchcraft

Tags

folklore, magic, mandragora, mandrake, screaming mandrake, Witchcraft

Belonging to the nightshade family and found in the Mediterranean region, the mandrake has been known for centuries as one of the most powerful and potent of all plants. People originally believed that the mandrake had two forms; one male and the other female. Some botanists now think that these are two distinct species with the one known as the Autumn Mandrake native to the Levant area and the other Mandragora Officinarum found in the rest of the Mediterranean[1].

Two Mandrakes. Wellcome Collection.

The name mandragora (mandrake in Middle English and Middle Dutch) is formed from man symbolising its resemblance to a miniature person and dragora or drake taken from the archaic word for dragon alluding to its magical powers[2].

A Powerful Poison

The medical properties of the mandrake were known to the Egyptians 6000 years ago. Egyptians called it ‘the water of life’ and used it to improve health, vigour and longevity. The mandrake was attributed with divine powers and placed in a visible corner of a dwelling. Vows were made to it and candles lit[3].

Dioscorides describing the mandrake. Wellcome Collection.

Mandrake plants contain hyoscine, an alkaloid which if too much is ingested causes hallucinations, delirium and even comas. Accidental poisoning could lead to various symptoms such as vomiting, diarrhoea, dizziness and blurred vision[4]. There were some positive benefits of medicinal mandrake such as the relief of rheumatic pains and eye infections and even as far back as AD60 the Greek botanist and physician Dioscorides wrote about its use as an anaesthetic. An anaesthetic mandrake root mixture which also contained opium, hemlock and ivy was used by surgeons well into the Middle Ages.

During the Roman period a mandrake infused wine or ‘death wine’ was also known to have been offered to those being crucified[5]. I suppose being drugged into a near coma made the tortuous punishment a little easier to bear.

For many it was the presence of this alkaloid together with the mandrake’s unusual shape that conjured up images of magic and power.

‘Love apple of the ancients’[6]

Circe. 17th Century. British Museum Collection.

Mandrakes were also believed to be a powerful aphrodisiac (as long as the dosage was right otherwise the outcome would not have been so pleasant for either parties!). The Greek made a mandrake love potion by steeping the root in wine and vinegar and the plant became associated with the Greek goddesses Aphrodite and Circe (the goddess of sorcery) who used the potion to cast a spell over the Argonauts. In Arabic the mandrake is known as the Devil’s Apple and was believed to inflame a man’s love. It was also alleged that if a man carried the female-shaped mandrake in his pocket he would win the woman he desired.

‘Goe, and catche a falling starre, Get with a child a mandrake root’, John Donne[7]

The mandrake has long been linked to fertility probably because its shape reminded people of a human figure. Even in early illustrations it was drawn with a head, body and legs crossed.

One of the oldest references can be found in the Bible in Genesis, when Rachel desperate for a child asks her sister Leah for a loan of the mandrakes which her son, Rueben had harvested from the field as it was believed that eating the sweet smelling yellow fruits of the mandrake would imbue a person with sexual energy and fertility.

The mandrake could also act like an ancient test tube such as in the legend of King Hermones who wanted a male heir but was adamant in his refusal to have sex with women! The king ordered his advisors to find another solution. His astrologers, at an auspicious time took the king’s semen and placed it on a mandrake. Through alchemy a male-child was created much to the king’s delight [8].

Not only could the mandrake help to get a woman pregnant it was also used in childbirth. In order to make use of the mandrake’s power it had to be carefully looked after e.g. the root was placed on a plate and fed with milk or red wine on special days such as every Friday. The milk used to bathe the mandrake could then be fed to pregnant women. Some traditions suggest putting the mandrake under a woman’s bed in a plate full of milk mixed with breast milk. Both rituals were believed to ease childbirth and protect the mothers and babies. [9].

‘Would curses kill, as doth the mandrake’s groan’[10]

One of the most powerful legends concerns the deadly scream emitted by the mandrake when it was pulled out of the ground and how to avoid being its victim.

In Theophrastus’ treatise written in or around 230BC he explains how to pick the mandrake to avoid being bewitched. He advised drawing three circles around the plant with a sword of virgin iron and then facing west cut portions of the taproot. After cutting the second portion the picker must dance around the plant muttering incantations concerning the mysteries of love. The sword should only ever be used to cut a mandrake[11].

A later account written by the Roman Jewish historian Josephus (c.37 to 100AD) was the first to mention the use of a dog to extract the plant. He instructed the digger to dig around the root until the lower part was exposed. A starving dog should then be fastened by a rope to the mandrake root and then encouraged to pull out the plant by placing a piece of food just out of its reach. The scream of the mandrake would kill the dog instead of its master and the mandrake would then be safe to handle[12]. This practice of using a dog to remove the mandrake was still being used in the 13^th century as witnessed by the Moorish herbalist Ibn al-Baitar. He wrote that the dog in this case survived the ordeal[13]. In Germany it was believed that the dog had to be completely black with no blemishes.

Pulling a mandrake with a dog. Wikimedia.

Other variations on how to extract the mandrake have come down to us. These include stuffing your ears with wax or earth and blowing a horn whilst pulling the mandrake out. Anything to drown out the mandrake’s screams. Pliny suggests using an ivory staff to dig around the mandrake, others advise placing crosses on the plant for protection against evil forces whilst the Roman writer Apuleius stated that on certain holy days an evil spirit would emerge to do the pickers’ bidding, similar to the genie in a lamp.

Some claimed that the legend of the screaming mandrake was invented by witches to stop ordinary folk from picking their precious plant[14]. Witches were believed to enter an alliance with the spirit of the mandrake. They would promise to care for the mandrake if the mandrake’s spirit would act as a vessel for other spirits and familiars. Offerings were made to the mandrake spirit on the night of a full or dark moon and a circle of salt drawn around the plant. A black dog was tied to the plant and food used as a lure. The mandrake was then covered by a cloth and placed in a special bag.

A more practical but less colourful explanation is that it was the squelching sound made by the mandrake when its fleshy roots was pulled out of the damp earth that was mistaken for a screech.

The Little Gallow’s Man

Male Mandrake from Hortus Sanitatis. Wellcome Institute.

Myths also arose relating to where mandrakes could be found. In Welsh folklore mandrakes were found at crossroads. Crossroads were associated with supernatural and dark forces and it was here criminals were often hanged and buried along with others who could not be interred on consecrated ground.

Crossroads and gallows were known to be popular places for the gathering of herbs for a witches brew and so the link between mandrakes, gallows and witchcraft was widely accepted. The ground where a gallows was placed was seen as contaminated by the blood or semen of the hanged. Some stories stated that it had to be semen from innocent men who with the help of a witch were given a second chance at life as a mandrake whilst others claimed that they were formed from the tears and blood of the fallen innocent. In Iceland the mandrake was known as Thjofarot or Thiefs’ root and it was believed to grow where the froth from a hanged thief’s mouth fell[15].

Talismans and Charms

Female Mandrake. Wellcome Institute.

Mandrakes became popular as talismans and good luck charms. They were thought to bring wealth, popularity and the ability to control one’s own and other people’s destinies[16]. It was believed that King Solomon wore a mandrake root seal which enabled him to gain sovereignty over souls.

The powers  of the mandrake seem to be limitless such as making a person invisible, healing domestic animals, changing the weather, guiding a person to hidden treasure, transmitting diseases and allowing its owner to tell fortunes.

Mandrakes could also protect a family as well as individuals. Sprinkled with blessed water and salt mandrakes were buried near the front door to protect the households from intruders and evil spirits.

In Germany the trade in mandrake talismans flourished as they rose in popularity and were worth their weight in gold. Often roots of other plants were carved to look like mandrakes in order to meet the increased demand. People took painstaking care of their mandrakes wrapping them in white cloth, tying it with golden rope and placing them in special boxes or bags of pure silk[17]. In Germany the talismans were passed down to the youngest son.

Although mandrake charms were at first ignored by the ecclesiastical authorities the scale of their popularity eventually started to worry the Church. Wearers of the charms were accused of invoking demons and tried for witchcraft. In 1603 in Romorantin, France the wife of a Moor was hanged as a witch for keeping a familiar in the form of a mandrake and in 1630 three women in Germany were executed for possessing mandrake talismans. Although this was not the first time that the church took exception to mandrake talismans e.g. in 1431 during her public interrogation Joan of Arc was asked whether she was had a mandrake figurine to which she replied ‘I have no mandrake, and never had one,’ [18] the increasing hostility of the church did dampen public enthusiasm for the charms. Trouble was that giving away a mandrake charm was not easy as they had a habit of returning unaided to their owners.

Up Up And Away!

Witches taking flight. Goya. 1796-98. British Museum Collection.

Witches on brooms, flying high above the ground silhouetted against the moon is an image most of us grow up with but this was not always the case. In earlier traditions witches were believed to be able to fly on just about anything including kitchen utensils and furniture. It was only later that witches were linked to brooms.

The famous witches’ brew was made from deadly nightshade, henbane, devil’s snare and of course mandrake. Such a concoction was obviously lethal and so could not be ingested. It had to be placed somewhere where the user could get the maximum effect without dying. There are only two places on the body which are suitable; the armpits and the genitals. Women’s clothing at the time would have made it extremely difficult to smear the ointment on their armpits so they were left with only one alternative. In order to reach far enough inside the vagina an appropriate implement was needed and so they used a tool which was easily available – a broom handle[19].

Historical evidence can be found for the use of the broomstick. On being arrested for witchcraft and the killing of her husband in 1324, a broom with the tip coated in a strange substance was found in the cupboard of Lady Alice Kyteler[20].

The medieval chronicler of witches Jordanes de Bergamo in the 15^th century stated that he had heard witches confess to using brooms to insert a potion into their ‘hairy places’[21] which enabled them to fly. Giovanni Della Porta in the the 16^th century confirmed that he had witnessed a woman who had applied the brew to her body state that she ‘had passed over both seas and mountains’[22] and the ‘witch’ Antoine Rose testified that she had smeared a potion given to her by the devil onto a stick which she had then straddled shouting ‘Go, in the name of the devil, go!’[23]

Since the ointment contained ingredients which are known to cause intense hallucinations it is not surprising that the women believed they were flying, what is more remarkable is that more of them did not poison themselves before they were arrested and executed.

The English Mandrake

Although the power of the mandrake was well-known in Britain they were expensive and difficult to obtain and so people began to look around for cheaper substitutes. Carvers of mandrake charms saw the large root of the white byrony (a climbing plant belonging to the gourd family) as a perfect alternative. Known as the English Mandrake these counterfeit mandrakes were carved to represent the human body with wheat and grass used to represent pubic hair. Not everyone was convinced by the power of the English Mandrake, Dr William Turner denounced the superstition stating that people ‘are thus deprived both of their wits and money’. These views did not seem to have damaged their popularity as the charms were considered valuable heirlooms and left as bequests in wills.

False Mandrake Root. Wikimedia.

In Jean-Baptiste Pitois’ book ‘The History and Practice of Magic’ he describes how to make a powerful charm from the root of the byrony plant[24].

1. Take it out of the ground on a Monday (preferably the day of the moon) a little time after the vernal equinox.
2. Cut the ends of the root.
3. Bury it at night in a country churchyard in a dead man’s grave.
4. For 30 days water the plant with cow’s milk in which three bats have drowned.
5. On the 31st day take out the root in the middle of the night and dry it in an oven heated with the branches of the verbena plant.
6. Then wrap it in a dead man’s winding sheet and carry it with you everywhere.

Even in the early years of the 20^th century the confusion between the byrony and the mandrake persisted. A story told in Warwickshire claims that in December 1908 a man employed in digging a garden half a mile from Stratford upon Avon cut out the large root of a white byrony plant. Mistaking it for a mandrake he stopped working claiming that it was bad luck to cause damage to them. A few days later he fell down some steps and broke his neck[25].

Although not quite as potent as the mandrake the white byrony it can cause nausea, vomiting, anxiety, paralysis and death[26] so it is not really surprising that it came to be viewed with the same mixture of respect and fear.

An Unbreakable Cord

The reputation of the mandrake affected one of the other members of its family, the tomato. Early herbalists associated the tomato with the mandrake and so in the 18^th century instead of being eaten people preferred to grow them as ornamental plants[27]. Potatoes were also initially viewed with suspicion, luckily for the sake of the humble chip and roast dinners people eventually overcame their fears.

The myths surrounding the link between the mandrake and witchcraft are numerous. It was believed that if a witch made love to a mandrake root they produced offspring which couldn’t feel real love and possessed no soul[28]. Many of the stories contradict each other but they do show how over the centuries the mandrake has been seen as a powerful and dangerous supernatural tool. Even though today getting hold of a mandrake is much less hazardous, being available online and even on eBay, the plant’s link to witchcraft remains unbroken as it still plays an important role in modern witchcraft.

Professor Sprout pulling a Mandrake. From Warner Bros Harry Potter films.

!!HAPPY HALLOWEEN!!

 

Bibliography

Mandrake, https://en.wikipedia.org/wiki/Mandrake

Bryonia Dioica, https://en.wikipedia.org/wiki/Bryonia_dioica

The plant that can kill and cure, https://www.bbc.co.uk/news/magazine-33506081

Mandrake, https://www.britannica.com/plant/mandrake-Mandragora-genus

The History and Uses of the Magical Mandrake, According to Modern Witches, https://www.atlasobscura.com/articles/the-history-and-uses-of-the-magical-mandrake-according-to-modern-witches

Mandragora autumnalis, https://en.wikipedia.org/wiki/Mandragora_autumnalis

How to harvest a mandrake, http://blogs.bl.uk/digitisedmanuscripts/2017/12/how-to-h arvest-a-mandrake.html

Herb Analysis: Mandrake, greatest ally of witches, https://www.magicalrecipesonline.com/2015/10/herb-analysis-mandrake-ally-of-witches.html

Rare occult herbs: Mandrake, https://www.groveandgrotto.com/blogs/articles/rare-occult-herbs-mandrake

The Magic of Mandrake, http://www.thewisemag.com/mystery/the-magic-of-mandrake/

Why Do Witches Fly on Brooms?, https://www.iflscience.com/health-and-medicine/why-do-witches-fly-brooms/

The Fascinating Reason Witches are Commonly Depicted Flying on Broomsticks, http://www.todayifoundout.com/index.php/2014/10/witches-fly-broomsticks-2/

Myths and mandrakes,  https://www.ncbi.nlm.nih.gov/pmc/articles/PMC539425/

Fantastically Wrong: The Murderous Plant That Grows From the Blood of Hanged Men, https://www.wired.com/2014/06/fantastically-wrong-mandrake/

Trial of Joan of Arc, https://en.wikipedia.org/wiki/Trial_of_Joan_of_Arc

Alarune, https://en.wikipedia.org/wiki/Alraune

The  Solanaceae  II: The  mandrake  (Mandragora officinarum); in league with the Devil, Mr Lee, https://www.rcpe.ac.uk/sites/default/files/w_lee_2.pdf

Plants of Life, Plants of Death, Frederick J. Simoons, 1998

An ABC of Witchcraft Past and Present, Doreen Valiente, 1973

Executing Magic in the Modern Era: Criminal Bodies and the Gallows in Popular Medicine, Owen Davies and Francesca Matteoni, 2017

Henry VI Part 2, William Shakespeare

Notes

[1] Mandrake

[2] The  Solanaceae  II: The  mandrake  (Mandragora officinarum); in league with the Devil

[3] The Magic of Mandrake

[4] Myths and Mandrakes

[5] The Magic of Mandrake

[6] Myths and Mandrakes

[7] Ibid

[8] Plants of Life, Plants of Death

[9] Herb Analysis: Mandrake, greatest ally of witches

[10] Shakespeare, Henry VI Part 2

[11] The  Solanaceae  II: The  mandrake  (Mandragora officinarum); in league with the Devil

[12] Mandrake, Wikipedia

[13] The plant that can kill and cure

[14] Mandrake

[15] The Magic of Mandrake

[16] Myths and Mandrakes

[17] The Magic of Mandrake

[18] The Trial of Joan of Arc

[19] Why do witches fly on brooms?

[20] ibid

[21] ibid

[22] The Fascinating Reason Witches are Commonly Depicted Flying on Broomsticks

[23] ibid

[24] Mandrake, Wikipedia

[25] Myths and Mandrakes

[26] Bryonia Dioica

[27] The plant that can kill and cure

[28] Alarune

From fact to folklore, Janet Pereson & the Witches of Wallsend

Tags

Cunning folk, cunning woman, Deleval, Ecclesiastical Courts, England, Janet Pereson, Newcastle, North East, North East Folklore, Sir Francis Blake Deleval, trials, Wallsend, Witchcraft, witches, Witches of Wallsend

The Wallsend Witches, revisited

In anticipation of Halloween I decided to revisit an old post of mine from 2013. Way back when I first started writing this blog I wrote about the fairly obscure local legend of the Wallsend Witches.  A gothic tale of horrible hags, revolting rituals and a dashing Delaval, all played out in the picturesque ruins of Old Holy Cross church, Wallsend.  The tale is found in print in several Victorian Table books and seems to have been oft retold in the eighteenth century by Sir Francis Blake Delaval (1727-1771) of Delaval Hall.

Holy Cross Church, Wallsend.

The gist of the tale is that a scion of the Delaval family was riding home late one night and noticed light emanating from Holy Cross Church.  Upon investigation he came across a band of hags performing a diabolical ritual upon a disinterred corpse.  Brave Delaval then apprehended the ring leader and brought her to trial and to the stake at nearby Seaton Sluice – but not before the accused had tried to make an aerial getaway on some enchanted plates.  For the full version of the tale, originally recounted in Richardson’s Local Table Book of 1838-46 but in this case taken from North-Country Lore and Legend, Monthly Chronicle (April 1888), click here: The Wallsend Witches: a tale for Halloween.

Having initially dismissed the tale as a combination of colourful folklore and florid Victorian Romanticism, I was surprised to come across an actual report of a Wallsend woman accused of witchcraft during the sixteenth century.

the pointing finger

Talismans & Charms used in folk magic.

I first came across this case in A History of Northumberland volume XIII which provides an extract from an earlier source: Depositions and other ecclesiastical proceedings from the courts of Durham,extending from 1311 to the reign of Elizabeth.  After a little digging I managed to get hold of a copy of the depositions, published by the Surtees Society in 1845. Here was discussed the case of one Janet Pereson of Wallsend, accused of witchcraft in about 1570.

Janet Pereson was accused by two people. One, a farmer called Robert Durham of Walshend, aged 72, who said ‘He hath heard saye that Jennet Pereson uses wytchecraft in measuringe of belts to preserve folks frome the farye’.  And the other one Catherine Fenwick, aged 20, the daughter of Constance Fenwick who accused Janet of taking payment for using magical charms to cure a little boy by the name of Benjamin Widdrington. Catherine went on to claim that ‘she knoweth not whether she is a wytche or not’. Despite the possibly malicious intent of the accusations, Janet herself was not accused of practicing malificent magic, rather, the accusations appear to indicate that she was some kind of local cunning woman or wise woman.

Cunning woman or witch?

16th Century image of a witch and her familiars. Via Wikimedia.

While cunning folk would seem to be broadly speaking, forces for good, such ‘white witches’ did not escape censure and in fact their brand of magic, whilst not obviously malevolent in intent, was viewed by many as a threat to the very souls of those who sought their aid.

Title Page of 7 Ed of Malleus Maleficarum. 1520. Via Wikipedia.

In 1487 notorious women-haters Heinrich Kramer and Jacob Sprenger wrote of such cunning folk in their infamous book The Malleus Maleficarum:

 although it is quite unlawful… bewitched persons… resort to wise women, by whom they are very frequently cured, and not by priests and exorcists. So experience shows that such cures are affected by the help of devils, which is unlawful to seek

Based on the information provided in the deposition, Janet’s case would seem fall into this category.   The accusation was recorded thus:

The said Pereson wyfe said the child was taken with the fayre, and bad hir [the child’s mother] sent 2 for Southrowninge [south-running] water, and then theis 2 shull not speke by the waye, and that the child shuld be washed in that water, and dib the shirt in the water, and so hand it up on a hedge all that night, and that on the morrow the shirt should be gone and the child shuld recover health – but the shirt was not gone as she said.

Robert Thompson, the Vicar of Benton, had the following to say about Janet:

Dicit that he herd one wedo Archer doughter called Elizabethe Gibson, saye that Jenkyn Person wyfe heled hir mother who was taken with the fayre, and gave her 6d for her payment and that the said Jenkyn Pereson wyfe took 3d of Edmund Thompson for a like matter.

Despite official unease over the practices of cunning men and women, they  were usually tolerated when they were performing helpful actions.  And,  Janet comes across as quite honest – she did not not steal the shirt left out over night (either that, or she really believed the fairies would take it). So what was going on?

Hidden motives

Digging a little deeper, Janet seems to have been accused of witchcraft after her husband, William, and son, Jenkyn, were charged with stealing a horse from Robert Thompson, the Vicar of Benton [1]. Whether any or all of the accusations were true or not, it would seem someone was out to get the entire Pereson family.

Sixteenth century court scene. Source Unknown.

As has been pointed out by many writers on historical witchcraft, witchcraft accusations could often stem from long-standing local disputes or social anxieties, focusing on those seen as a threat to social order, either by virtue of their anti-social behaviour, illness, deformity or poverty.  This element could be a factor in Janet’s case, on initial reading, if the horse theft allegation against William and Jenkyn Pereson was true, it may indicate that they were a troublesome family.  Staying under the radar of officialdom was probably the safest course for a cunning woman, but the allegations against her husband and son could have brought Janet’s practices sharply into focus as well.

Shakespeares three Scottish Witches. Source unknown.

One important factor in Janet’s case can be found in the footnote of the Depositions. The witchcraft  accusations against Janet appears in a series of Exceptions against the witnesses to a tithe Suit relative to the Living of Benton. Tithe disputes were very common in pre-modern England, especially after the Reformation, and hinged over payment of church dues [2]. All the allegations against Janet and her family seem to have arisen as part of this tithe dispute. As Jo Bath points out, Constance, the mother of Katherine Fenwick (Janet’s accuser),  was a the one engaged in this acrimonious dispute with the Pereson family [3] and the Vicar of Benton seemed to have been willing to add his accusations to the pile. Perhaps this dispute, compounded with any other real or imagined anti-social behaviour by the family, was the last straw?  Or, maybe, Constance simply was ready to use any means at her disposal to win the argument, whatever the cost.  The case certainly shows how neighbourhood disputes could easily escalate into allegations of witchcraft.

Janet’s fate

Heron Prison Pit, Black Gate Newcastle. From an original image by Barabbas 312. Wikimedia.

Unfortunately, the texts that I have seen do not provide the outcome of Janet’s case – I would be interested to hear if anyone has this information.  In the Surtees volume, a Janet/Jennet Pearson appears in relation to another case in Dunston in 1586. While differences of spelling were common at the time, it is hard, nevertheless to tell if this is the same woman or simply another with a similar name.

Broadly speaking, in England when cunning folk fell foul of the law, the were usually tried in the Ecclesiastical Courts rather than secular courts.  Allegations of providing charms, love potions, enchantments or even the of finding lost goods, could all wind a local cunning person in such a court, and this is what happened to Janet, as her case is recorded in the Depositions and other ecclesiastical proceedings from the courts of Durham.

The 1563 ‘Act agaynst Conjuracons Inchantments and Witchecraftes’ focused mainly on black magic and offered a penalty of death for anyone that ‘practise or exercise [of] any Witchecrafte Enchantment Charme or Sorcerie, whereby any pson shall happen to bee killed or destroyed’ they would be put to death.’  However, cunning folk were not overlooked and the Act goes on to say:

That yf any pson or psons shall from and after the sayd first daye of June nexte coming, take upon him or them, by Witchecrafte Enchantment Charme or Sorcerie, to tell or decleare in what Place any Treasure of Golde or Sylver shoulde or might bee founde or had in the Earthe or
other secret Places, or where Goodes or Thinges lost or stolen should be founde or becume, or shall use or practise anye Sorcerye Enchantment Charme or Witchcrafte, to this intent to provoke any pson to unlaufull love, or to hurte or destroye any pson in his or her Body, Member or Goodes; that then every suche pson or psons so offending, and being therof laufully convicted, shall for the said offence suffer Imprysonment by the space of One whole yere wthout Bayle.

Janet was tried in or around 1570, and her alleged actions would seem to meet the criteria of the recent legislation.  While the outcome of Janet’s trial was not recorded, it would be possible, that if found guilty, she could have been imprisoned (rather than burned at the stake – the purported fate of the captured Wallsend Witch).  Although it’s worth noting that imprisonment could in itself be a death sentence, due to the dreadful conditions in most prisons at that time.

From Fact to folklore

Contemporary Pamphlet about the North Berwick Witches. C1590. Via Wikimedia.

Having revisited the story of the Wallsend Witches and found in it a grain of historical truth, in that Wallsend did in fact boast at least one real-life alleged Witch, the tale of the Wallsend Witches takes on a new aura.  One in which real historical events evolve over time to become folk-lore – of course it would be hard to prove that Janet Pereson’s case is the ‘true’ origin of this tale. Nevertheless, it is appealing to think it forms the core: that as living memory of her tale faded, it began to incorporate such elements as the fate of the North Berwick Witches (burned at the stake in 1590) along with more fantastical elements of established folklore (such as that witches were thought to be able to use wooden platters to fly).

The story appears to have come down through the ages at first in folk-memory,  then, perhaps, permeating different levels of society though Sir Francis Blake Deleval’s constant retelling, eventually being embellished with the real location of Holy Cross Church, Satanic necromancy and a Delaval as hero, and ultimately being collected as a colourful piece of local lore, by Richardson in his Local Table Book of 1838-46.  

So, it would seem that however florid a tale may become with the telling and re-telling, sometimes there is a kernel of truth in it!!

Sources and notes

All images by Lenora unless otherwise stated.

Bath, Jo, Charmers, Enchanters and Witches: True tales of Magic and Maleficia from the North East [3]

Honeybell, F, Cunning Folk and Wizards In Early Modern England, University of Warwick MA Dissertation, 2010

https://archive.org/stream/TheMalleusMaleficarum/MalleusMaleficarum_djvu.txt

Raine, James, Depositions and other ecclesiastical proceedings from the courts of Durham,extending from 1311 to the reign of Elizabeth Vol 21, published by the Surtees Society, 1845 [1]

http://www.wallsendhistory.btck.co.uk/Campaign/Witches%20at%20Wallsend

https://en.wikipedia.org/wiki/Tithe_Dispute [2]

Book Review: Pagan Portals: Hedge Riding by Harmonia Saille

Tags

Harmonia Saille, Hedge Riding, Hedge Witch, Moon Books, Pagan Portals, Practical, Shamanism, Spirit Realms, Spiritual journeys, Witchcraft

Pagan Portals: Hedge Riding by Harmonia Saille

I have to make an embarrassing admission here, despite having read a couple of books on hedge witchcraft, I somehow never came across the term ‘Hedge Riding’; hedge diving  – yes – but that is a different story (and I hasten to add, not one usually found in books on esoteric themes!)  So it was with great interest that I picked up Harmonia Saille’s concise volume on that very subject (Hedge riding – not hedge diving – are you still with me?)

Anyway, digression aside, this is a very enjoyable and informative little book that packs a lot of useful and practical information into a small number of pages.  A great jumping off point for further study, this book introduces the reader to the tradition of Hedge Riding – an important aspect of Hedge Witchcraft.

The author explains how Hedge Riding can be used by the solitary practitioner to travel to the upper and lower realms to gain spiritual knowledge and connect with spirit guides.  She provides a concise description of the nature and structure the realms, from the divine spirit guides of the upper realm, through the middle every day realm the lower realm inhabited by animal guides, to the under world inhabited by the souls of the dead.

The author also delves into the history and place of Hedge Riding within Shamanic, historic and literary traditions.  She even manages to gently touch on the sometimes thorny issue of whether it is more appropriate to work with local deities and fauna or non-local traditions you may feel particular affinity with.  The book also contains a wealth of practical advice and personal recollections about embarking on Hedge Riding journeys.

There is a great quote in an old-ish Doctor Who episode “A door, once opened, may be stepped through in either direction” – it seems the same caveat could apply to  hedges as well  – from the outset the author is at pains to emphasize that it requires years of experience and a pretty thorough understanding of Shamanic practice before attempting this….however she does a good job in providing the reader with enough information and step by step guidance to set out safely on this fascinating and universal path.

Harmonia Saille has been practicing hedge witchery for 15 years, has authored a number of books and articles on the subject and also runs practical workshops.  She has also lectured on Modern Pagan Witchcraft at a UK university.

Pagan Portals: Hedge Riding by Harmonia Saille is published by Moon Books and is available on their website and Amazon:

http://www.moon-books.net/books/pagan-portals-hedge-riding

More info about Harmonia Saille can be found at:

http://www.moon-books.net/authors/harmonia-saille

 

 

Review: Thinking with Anne Armstrong: Witchcraft in the North East During the 17th Century by Prof James Sharpe

Tags

Anne Armstrong, Insight Lectures, Newcastle University, Newcastle Witches, North East, Northumberland, Northumbria, Professor James Sharpe, St Andrews Church, Witch Pricker, witch trials, Witchcraft, Witches Sabbat

A Full House

The Witches’ Sabbath (oil on canvas) by Goya.

Newcastle University hosts a number public lectures as part of their Insights Series. I was fortunate enough to attend last nights lecture by James Sharpe, Professor of Early Modern History at the University of York, and author of a number of influential works on historical witchcraft (listed at the end of this post).  Whether it was simply down to the continued fascination historical witchcraft still holds on the popular imagination, or the exuberantly tabloid headline from the local newspaper a few days before, the lecture hall was packed to the rafters.

The talk was a lively and fascinating look at how witchcraft expressed itself in the North East of England, and whether in this region witchcraft was distinct from the rest of England. Professor Sharpe covered a lot of ground, in what is a very complex subject, in only an hour.  The talk highlighted some of the advances in the study of historical witchcraft in the past thirty years, some of which cast into doubt some of the received wisdom regarding the witch craze. Here are some of the elements of the lecture that I found particularly interesting.

The influence of Scotland in North East England

Burning a witch at the stake. 16th Century European Woodcut

One of the determining features Professor Sharpe identified in possibly distinguishing North East witchcraft and witch hunts from the rest of England,  may have been the region’s proximity to Scotland.  In Scotland, Prof Sharpe noted that there had been an aggressive Reformation which when coupled with a de-centralised judicial system (where the local laird or lawyer could be responsible for prosecuting accused witches, possibly for financial gain) may have created an atmosphere in which witch hunts thrived.  Historical records suggest 2000 witches were executed in Scotland (preferred method: burning), as compared to 500 recorded executions in England (preferred method: hanging) – basically you were 12 times more likely to be executed as a witch in Scotland than in England.  I have to say, I was surprised by the comparatively low figures for executions for England (and even Scotland) – Professor Sharpe quoted figures of 40,000 executions across Europe during this period (80% of which were women). There may be many people particularly in the Pagan community who may strongly disagree with these numbers; but it is worth considering that however many were actually executed, the fact that anybody was persecuted or executed for witchcraft is in itself a tragedy.

One possible example of the influence of Scotland on the North East of England can be found in a rather chilling footnote in relation to a case tried by the Ecclesiastical Courts in Berwick in 1599. A man was accused of fornication, his wife was accused of witchcraft, he was let off,  she was burned at the stake over the border in Scotland.  But perhaps Berwick, with its constantly shifting border was a special case.

The Newcastle Witch Trials

Nevertheless, Newcastle has the dubious honour of being the scene to one of the largest witch hunts in England in the seventeenth century (only Matthew Hopkins and John Stearne in Essex and East Anglia could boast a higher head count).  Perhaps this was indeed down to the proximity with Scotland.  And, lets face it, the authorities in Newcastle called a Scottish Witch Pricker to examine the accused witches – so there must have been links.  Professor Sharpe took the time to explain the famous image below which shows the Newcastle Witches being hanged.

The Newcastle Witches being executed by hanging. On the left is the bell-ringer who called for people to make their accusations while on the right, the witch pricker is being paid.

Anne Armstrong and the Witches Sabbat

Clearly the lecture was leading up to the eponymous heroine Anne Armstrong. In 1673 Anne Armstrong gave a startling account of a witches Sabbat to Northumbrian Magistrates, the account is utterly unique in English witch trials.

Anne Armstrong accused Anne Baites of Morpeth of bewitching her and of attending Satanic meetings at what is now the Wellington Pub in Riding Mill.  Anne also accused three other women of supping with ‘theire protector which they called their god in the Riding house.’  Anne’s account contains classic continental elements of dancing with the devil (in this case unusually called ‘protector’), shape-shifting, and an attempt to incriminate large numbers of others (both named and by description) as being present at the Sabbat. Interestingly the deposition also contains one of the earliest uses of the word Covey/Coven (a term only in use for about 10 years in Scotland/England at that time).

Early woodcut of a witches Sabbat

As quoted in the Evening Chronicle[1] Professor Sharpe said of Anne’s account:

“One of the big things that witches were meant to be doing outside of the UK at this time was having meetings where they got together in large numbers, they would fly there, have sex with the devil and eat the bodies of babies.

“It was a Satanic gathering.

“But this part of witchcraft is absent from England at the time, apart from in the case of Anne Armstrong.”

Frustratingly the historical record is fairly scant as to who Anne was, although it does appear that she lived in Birchen Nook near Stocksfield in Northumberland and was a servant girl at Burytree House.  Professor Sharpe considers that the evidence suggests she was quite young – probably a teenager – which fits the profile for a lot of accusers.  Her vivid account of a Witches Sabbat provides tantalising glimpse into the mind of a young girl who tried to start a witch hunt and it generates so many questions.  Was she local or did she come from Scotland? (Armstrong is a name found on both sides of the English/Scottish border).  How did a young servant girl in the North of England come up with this very continental account of a Sabbat? Was the reference to the Devil as ‘protector’ a sly dig at Cromwell The Lord Protector(!) We will probably never know – as Professor Sharpe commented – the historical record for this period of North East history is very patchy indeed.  One thing is for certain though, what ever other regional/national similarities or dissimilarities, this account of a Witches Sabbat is unique to the North East.

The difference between English and European Witch Hunts

One of the issues that came up in the lecture was: why wasn’t the continental model adopted in England and why didn’t the English witch hunts reach the staggering proportions of those elsewhere?   The view proposed was that England had certain differentiating features:  it was, officially at least, a protestant country and this may have made the parodying the Catholic Mass in a Continental Style Witches Sabbat less likely (a by-product of this would be fewer opportunities for the accused to counter-accuse and cause trials to mushroom as they did in Europe).

In relation to Scotland, England’s reformation had been gentler; and unlike Scotland, England had a centralised judicial system peopled by trained judges. In addition to this serious charges of witchcraft were tried in secular not ecclesiastical courts.  All of these factors combined to create a climate where, despite the belief in witchcraft being almost universal, there was less willingness for those in control to let witch hunts get out of hand.  In fact, Anne Armstrong’s colourful accusations did not result in the accused being executed.

Altogether, this was a fascinating lecture providing much food for thought.  On a parting note, one of the most poignant elements of the evening was seeing the burial list from St Andrew’s church in Newcastle; the list that named those executed for witchcraft in 1650 and who were buried in the Churchyard not a stones throw from where we were sitting.  England may not have had the large-scale witch hunts seen on the continent, or in Scotland, but that should not diminish the individual and communal tragedy that each of those names represented.

St Andrews Church, Newcastle. Last resting place for many of the Newcastle Witches. Image by Lenora.

The lecture was recorded and should be available soon on the Newcastle University Website or via itunes:

http://www.ncl.ac.uk/events/public-lectures/archive.php

Books and Articles about Historical Witchcraft by Professor James Sharpe

Instruments of Darkness; Witchcraft in England 1550 – 1750 (1996)
The Bewitching of Anne Gunter: a horrible and true Story of Football, Witchcraft Murder, and the King of England (1999)
Witchcraft in early modern England (2001: second edition in preparation)
In Search of the English Sabbat: Popular Conceptions of Witches’ Meetings in Early Modern England

Other sources

http://www.ncl.ac.uk/events/public-lectures/item.php?james-sharpe

http://www.chroniclelive.co.uk/news/north-east-news/sex-devil-dark-sorcery—8581831 [1]

http://en.wikipedia.org/wiki/Riding_Mill

 

 

With her head tucked underneath her arm…..

Tags

Alison Weir, Anne Boleyn, Blicking Hall, Elizabeth I, English history, Hampton Court, Henry VIII, Hever Castle, Royal ghosts, Salle Church, Tower of London, Tudors, Witchcraft

A (very) brief history of Anne Boleyn

Anne Boleyn, this is possibly the most famous image of Anne, and most likely closest likeness, however no contemporary images of Anne survive (this image dates from the late 16th century). Image: National Portrait Gallery.

I have always been a bit of a sucker when it comes to royal ghosts – the bloodier and more headless the better – and they don’t come more headless than Anne Boleyn.  Strong willed, intelligent and beguiling, Anne Boleyn supplanted the popular Queen Katherine of Aragon and stole the heart of Henry VIII.  She successfully held the amorous Henry at bay until he divorced his wife and broke with Rome – talk about a tease.  Once queen she presided and flirted with a dazzling and talented young court, encouraged religious reform and was not afraid to go head to head with the King. Nevertheless she could also be ruthless – she passionately hated the Lady Mary, Katherine’s loyal daughter, to the point where Lady Mary became convinced that Anne was trying to poison her. She also made some very dangerous political enemies such as the equally ruthless Cromwell.

Anne Boleyn and Elizabeth I; locket ring worn by Elizabeth I until her death in 1603

In short, it would seem that the seeds of tragedy were planted early on in Anne’s relationship with Henry VIII.  She was never a popular queen, and being an English commoner rather than a foreign princess she could not call on powerful alliances abroad to protect her when the kings love turned sour and the vultures began to circle.  Eventually, having failed to produce a male heir, and successfully alienating a lot of powerful men around her, including the King her only protector, Anne was accused of adultery with several men of her inner circle, and incest with her brother George (and just for good measure witchcraft was also added to the litany of charges).  Following the execution of many of those closest to her, on 19 May 1536 Anne Boleyn herself was executed by a French swordsman on Tower Green.  The fickle Henry was canoodling with Jane Seymour as Anne’s head fell.

Although we might all think we are familiar with Anne Boleyn, thanks to the most recognisable image of her (reproduced here), no contemporary images of Anne survive.  All we have are ghosts of her memory – initially created in the reign of her daughter Elizabeth I who, privately at least, did wish to keep the memory of her mother alive. It is a powerful reminder of how someone so famous, briefly so powerful and who held the most famous King of England in her thrall, so much so that he reshaped the English church in order to win her, was almost expunged from history after her fall.  Only the whim of fate, which placed her daughter Elizabeth I on the throne, ensured that this most enticing of Tudor queen’s was not lost to history for ever.   Sic transit gloria mundi indeed…

The Hauntings of Anne

Having just read Alison Weir’s fascinating account of the fall of Anne Boleyn, ‘The Lady in the Tower’, I was delighted to find a section in the appendices relating to the legends of hauntings related to Anne Boleyn.  Weir brought the historian’s rigour to these colourful tales and cross-referencing the tales against Anne’s known movements, and attested connections with a place during her life, Weir was able(sadly) to debunk quite a few of these sightings.  Well… at least to provide evidence that the spectre in question was not Anne Boleyn!  From my point of view, the fact that we don’t really know what Anne looked like, does make identification of her spectre problematic!  Nevertheless, here are a few tales of this royal revenants peregrinations…I will leave it to the reader to decide on their veracity…

Blickling Hall

Blickling Hall. Image by Lenora

Blickling Hall in Norfolk is one of my favourite stately homes. On a lush summers day it seems the quintessentially English ancestral pile with its dusty rose brick walls, mullioned windows and topiary garden….but on a dark night in May this rural idyll is rudely shattered by the unquiet souls of the dead.

Although the current hall was rebuilt in the early seventeenth century – well after Anne’s death – legend has it that Anne and her siblings were born at Blickling.  The earlier hall had belonged to the Boleyn family in the late fifteenth and early sixteenth centuries.  George and Mary were born there, and it seems likely Anne was too.

One local tale that was well established by the eighteenth century, according to Alison Weir, concerns Thomas Boleyn, Anne’s feckless father.  Happy to benefit from Anne’s rise, Thomas nevertheless stood by and did nothing as his children Anne and George went to their bloody deaths on the scaffold.  It is said that his tormented spirit is seen driving pell mell up the drive way of Blickling Hall in a carriage driven by a headless coachman and a team of headless horses, pursued by blue devils, and sometimes the headless corpse of George Boleyn.  By 1850 Weir notes that this version had elaborated to say that the luckless Thomas was cursed for a thousand years to ride out on the anniversary of Anne’s death, crossing every bridge between Wroxham and Blickling, his gory head in his lap.  (There is a slight flaw in this embellishment – Thomas died in bed, with his head fully attached).

As with many stories passed down in folk memory they are often elaborated and embellished with the telling, and by the nineteenth century versions of this tale had Anne as the occupant of the carriage – dressed in pure white but glowing red, and with her blood drenched head resting on her lap.  Some versions have Thomas, her father as the coachman.  The carriage drives right into the hall and disappears, or else stops to allow the gory Anne to descend and begin a nocturnal perambulation of the gloomy chambers of the Hall.

The lake at Blickling – does Anne’s ghost search in vain by its shores…? Image by Lenora

Sightings of Anne (and/or Thomas) and the carriage have been frequent and reported by witnesses of varying degrees of credibility.  In 1979 an apparition supposed to be Anne was sighted in the library, in 1985 a former administrator of Blickling Hall was awoken by female footsteps in the night only to find no one there.  Another sighting occured during world war II when a Butler accosted a mysterious lady by the lake.  She was dressed in Grey and had a white lace collar and mob-cap.  When asked what she was looking for she replied with the poignant words “That for which I search has long since gone.”   It has been pointed out that the costume described sounds more seventeenth century than sixteenth, and that lace was extremely rare in the 1530’s, nevertheless adherents point out that Anne was beheaded in a very similar costume with a white-collar and coif.

Blickling Hall can even boast a lost chamber – no English country pile should be without one – associated with Anne Boleyn.  It is said that there is a room at Blickling that had such an evil atmosphere it was walled up and its whereabouts lost – it was called ‘Old Bullen’s study’.  Just as an aside, personally I don’t think some one as elegant and sophisticated as Anne would be as crass as to leave an evil atmosphere behind her, (intense perhaps – but surely not evil) perhaps Old Bullen could in fact be greedy, gutless Thomas!

Tower of London

The Tower of London from the Thames. Image from ‘London Attractions’ Tourist site.

Unsurprisingly there are many tales of Anne connected with the Tower of London – after all she was imprisoned here from April until her execution on 19 May 1536 and it was here that she watched as her brother and the men closest to her were brutally executed.

My favourite tales from the tower relate to the service that Anne has provided to countless soldiers, the first noted as being in 1864.  A guardsman on duty one night saw the white-clad figure of woman emerging from the Queen’s House.  Approaching to offer a challenge he got a clear look at the figure and was horrified to discover the lady was sans head!  The soldier was found to have fainted and accused of being drunk on duty and court marshaled.  One would not expect a hard-bitten military court to consider the appearance of a headless Tudor Queen as a mitigating factor in such dereliction of duty, however when two witnesses were produced the case was quietly dropped.  Needless to say, the ‘Anne Boleyn defense’ was used more than once by soldiers down the years to explain abandoning their posts!

Other sightings include ‘bluish figure’ floating across the ground to the Queen’s House and in 1967 the case of one John Hawden who observed a strange glow coming from the windows of the White Tower,  lighting a mysterious figure moving between the rooms.  When he asked a fellow warden about the phenomenon he was told that it was probably the ghost of Anne Boleyn and that many wardens had witnessed it (although few spoke of it).

Hever Castle

Hever Castle, Anne’s family seat in Kent. Image by The Giant Puffin via wikimedia.

Hever Castle was the Boleyn family seat in Kent and therefore has strong connections with Anne Boleyn.  The most famous story relating to Hever takes place on Christmas Eve (always a perfect time for ghost stories) and relates to a bridge over the River Eden, close by the Castle.  Anne is said to be seen crossing the bridge heading for home.  In other instances her shimmering wraith-like form is seen lurking about the lawns.  The Splatter blog (see sources) describes a chilling encounter with Anne on the bridge over the Eden.

In 1979 a member of the Society for Psychical Research set about capturing an image of Anne on the bridge.  Staking out the bridge on the appointed day, he was not to be disappointed.  On the stroke of midnight Anne duly appeared in the form of a white light.  Delighted, he took his picture.  Elation soon turned to fear though, when the white light came hurtling directly at him and passed right thorough him.  As he turned he saw it disappear over the bridge towards Hever.  The following day when he developed his film he found that the entire roll was exposed and not one image had been captured….

 

Hampton Court and other places

Hampton Court – does Anne’s restless spirit roam these corridors? Image by Lenora

Oddly enough there are not many sightings of Anne at Hampton Court – perhaps even her ghost finds it too painful to revisit the site of her greatest triumphs and her eventual fall.  However in the late 19th Century she was sighted walking the corridors dressed in blue and looking rather sad.

Anne’s restless spirit is associated with more locations that can be covered in this post.  Some other places she has been sighted at include Windsor Castle, Rochford Hall in Essex and Bollin Hall, Cheshire.  One memorable sighting is recounted by Alison Weir and is based on an interview Nora Lofts conducted with the old sexton of Salle Church in Norfolk.  This story links Anne with Witchcraft.  Anne is said to walk at Salle Church on the anniversary of her death. Wanting to find the truth of the legend the old sexton sat vigil determined to catch the royal revenant.  However, all he saw was a hare run a course about the church before disappearing……the hare being a symbol, particularly in East Anglia, of witchcraft.  (NB. Why is it always an old Sexton in these stories…?)

 

 Anne’s lasting memory

Some sightings of Anne’s ghost or imprint seem well attested by credible witnesses at sites with a verified connection with Anne’s life.  Others have grown around received wisdom and when checked against the historical ‘facts’ cannot possibly relate to Anne (this is not to say that they are not bona-fide sightings – just not necessarily sightings of Anne).  Whatever the truth of these tales, their continued popularity demonstrates how much Anne, with her glittering life and her cataclysmic fall from grace, has entered into the subconsciousness of a nation (and beyond).  People WANT to see Anne Boleyn and to claim that connection with her enduring ‘glamour’ and her tragic end.  Even now, vigils are held on the anniversary of her execution at Blickling Hall and other locations associated with Anne.  This woman who might have vanished from history with out a trace as the discarded wife of a fickle King – still has the power to fascinate and captivate us.

Anne – among us still? Image by Lenora

In her own words

So much has been written about Anne Boleyn, I would like to end by letting her speak for herself. The following poem has been attributed to Anne in the days before her execution…

O Death, O Death, rock me asleepe,
Bring me to quiet rest;
Let pass my weary guiltless ghost
Out of my careful breast.
Toll on, thou passing bell;

Ring out my doleful knell;
Thy sound my death abroad will tell,
For I must die,
There is no remedy.

My pains, my pains, who can express?
Alas, they are so strong!
My dolours will not suffer strength
My life for to prolong.
Toll on, thou passing bell;
Ring out my doleful knell;
Thy sound my death abroad will tell,
For I must die,
There is no remedy.

Alone, alone in prison strong
I wail my destiny:
Woe worth this cruel hap that I
Must taste this misery!
Toll on, thou passing bell;
Ring out my doleful knell;
Thy sound my death abroad will tell,
For I must die,
There is no remedy.

Farewell, farewell, my pleasures past!
Welcome, my present pain!
I feel my torment so increase
That life cannot remain.
Cease now, thou passing bell,
Ring out my doleful knoll,
For thou my death dost tell:
Lord, pity thou my soul!
Death doth draw nigh,
Sound dolefully:
For now I die,
I die, I die.

Read more: http://www.theanneboleynfiles.com/resources/anne-boleyn-words/anne-boleyn-poems/#ixzz38hR6bntx

Sources

There are a lot of great books and websites out there devoted to Anne, her history and her ghost, here are a few that I found particularly useful in preparing this post:

http://marilynkaydennis.wordpress.com/2011/12/28/anne-boleyns-ghost/

http://onthetudortrail.com/Blog/

http://www.theanneboleynfiles.com/anne-boleyn-portraits-which-is-the-true-face-of-anne-boleyn/

Weir, Alison, The Lady in the Tower, Random House, 2009

Hoodoo Folk Magic by Rachel Patterson

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african american, folk magic, Hoodoo, jinxes, Rachel Patterson, spells, Tansy Firedragon, Vodou, Voodoo, Witchcraft

I originally posted this review on http://www.ingridhall.com, but it seemed in keeping with my blog so I decided to post it here as well….

Rachel Patterson, also known as Tansy Firedragon,  is an experienced witch and a Wiccan High Priestess.  Rachel was lucky enough to study with the highly respected Janet Farrer and Gavin Bone on their Progressive Magic Course.  She is also familiar with Shamanism, hoodoo and tarot and many other pathways; she has links to the Order of Bards and Druids.  She is also the founder of the Kitchen Witch Online School of Witchery.

This book is a concise guide to practical hoodoo.  Coming in at under 100 pages it contains a brief introduction to the historical origins of Hoodoo (African-American Folk-magic and root work, as distinct from the religious practice of Voodoo).  The book contains well-defined sections on all of the main topics including types of root work:  laying tricks and jinxes; spiritual washes; candle magic etc.  The book also provides a plethora of useful recipes for powders, washes and conjure oils including some new, and some old, such as the wonderfully named Bend Over Oil (it’s not what you think – it is intended to bend another to your will….oh well on second thoughts..I suppose actually it could be for that too…). It also provides a brief introduction to various relevant deities and spirits, glossary of terms and some useful sources for further study.

I know very little about Hoodoo,other than what I have picked up from a variety of cheesy horror films, so I was very curious to find out more about this subject.  As it happened I found the subject explained in a fascinating and straightforward manner.  I was intrigued by the similarities and dissimilarities with European Witchcraft and the incorporation of elements of Christianity.  One of the aspects that I found undeniably enticing but also a bit scary related to the dark side of Hoodoo practice.  Patterson is a witch of many years standing and as such is clearly aware of the ‘And it harm none’ philosophy of modern witchcraft.  However, hoodoo does not appear to have such caveats – and Patterson fully acknowledges this and gleefully delves into its dark side.

Although she does warn that if you use magic for harm you are likely to receive harm in return this is not overly stressed in the book, and I think that possibly the Hoodoo philosophy here isn’t so much  ‘Do what thou wilt, an it harm none’ but ‘Do what thou wilt – but don’t get caught!’.   After one particular section on laying tricks on an enemy I had an admittedly hilarious but worrying image of some over-keen Hoodoo newbie lobbing a bottle full of coffin nails, graveyard dirt and bodily fluids at the porch of some unfortunate neighbour and ending up with an Asbo!

Nevertheless, Hoodoo is not all about laying jinxes on your mortal enemies (tempting as that might be) it is primarily about positive and beneficial magic designed to improve your life, and although not a religion in itself, does form part of the practices of many religions such as Haitian Vodou, Cuban Santeria and West African Yoruba and as such should be given due respect.

I very much enjoyed this book, and probably will try some of the recipes for incense and washes – although will probably steer clear of jinxing anyone!  As a keen history geek I would have loved a bit more on the history of the this tradition and the deities involved, but as the aim of the book is to present a practical guide for hoodoo practitioners history clearly wasn’t its primary focus.  Patterson did however provide some fascinating biographies of some of the famous names associated with Hoodoo, such as Doctor John and Marie Laveau – I will definitely be doing some further reading on these intriguing characters.

Patterson presents a very individual interpretation of Hoodoo for the modern, possibly urban practitioner, an audience possibly with other Craft experience but who has not necessarily been raised within the traditions of hoodoo.  As such it is not pure ‘traditional’ hoodoo – and some may object to this.  Importantly Patterson is strongly against the sacrifice of animals for rituals or spells (here here!) but does suggest some harmless and innovative solutions to this aspect of the practice.

I would say that this book’s ideal audience of potential practitioners might be those who already have some expertise in their current field of magic – some of the practices might be a bit ‘strong’ for newbies – and after all as the author points out no magical practice should be undertaken lightly and without proper precautions.  All in all though it was an entertaining and informative book about a very misunderstood and maligned area of magical practice.

Hoodooo Folk Magic by Rachel Patterson is due to be published by Moon Books  on 30 August 2013.

http://www.amazon.co.uk/Pagan-Portals-Hoodoo-Folk-Magic/dp/1782790209/ref=sr_1_5?s=books&ie=UTF8&qid=1369212320&sr=1-5&keywords=rachel+patterson

Find out more about Rachel Patterson/Tansy Firedragon on her website:

http://www.rachelpatterson.co.uk/

 

Traditional Witchcraft and the Pagan Revival by Melusine Draco

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Alternative spirituality, Book Review, Melusine Draco, Paganism, Traditional British Witchcraft, Witchcraft

One of my other pass-times, in between researching odd avenues of history and the supernatural, is doing book reviews for my friend Ingrid and her Indie Author website.  She recently asked me to review a book on the history of Traditional Witchcraft and Paganism that is due to be published soon.  Below is the review that I posted for her.

The Author:  Melusine Draco

The author known as Melusine Draco trained in the arts of traditional British Old Craft with Bob and Mériém Clay-Egerton.   She has extensive experience as a practitioner and teacher of British Traditional Witchcraft and has written a number of acclaimed books on magic and spirituality for the modern witch.  As part of the Arcanum and Temple of Khem, Melusine offers magical and spiritual instruction.

One of the things that sets her apart in the world of pagan writings is her use of classical sources, academic texts and archaeological findings.  You can find out more about Melusine and her other books at her blog Melusine Draco at Temple of Khem.

We here at http://www.ingridhall.com have been privileged to be offered the opportunity to review Melusine Draco’s latest book prior to publication.  Traditional Witchcraft and the Pagan Revival is part of the ‘Traditional Witchcraft’ series written by the author and published by Moon Books.  It will be published on 30 August 2013.

Traditional Witchcraft and the Pagan Revival by Melusine Draco

This book takes the reader on a sweeping journey through time and spirituality within the British Isles.  From archaeological sites in the Paleolithic that hint at shamanism, ancestor cults and an established genius loci; through the medieval period, with its ambivalent view of witchcraft; to the Elizabethan’s and their obsession with Ritual Magic; and the ‘Burning Times’ of the seventeenth century; to the pagan revival in the eighteenth and nineteenth centuries; all the way to the modern period and the birth and phenomenal growth of the Wiccan and neo-pagan movement.

Draco uses archaeological sources and historical research to argue that magic and religion were at first intertwined, and later became separated particularly with the advent of Christianity. She argues that remnants of older pagan traditions remained, particularly in more remote areas of Britain, and these remnants and their guardians influenced the development of Traditional British Witchcraft.  She also addresses some of the pit-falls of modern interpretations of paganism and their claims to ancient antecedents.   She also highlights some of the prejudice that can still be faced by those following alternative spiritual paths.

I found this book to be very engaging, enlightening and at times challenging – it covers a great deal of ground in under 200 pages.  While there are undoubtably more complex and detailed archaeological and historical studies available and Draco’s interpretation of the evidence whilst drawing on some very distinguished sources, is very much her own, this book provides a good over view of archaeological and historic periods from earliest times to the present day.  Her survey outlines  the main theories in relation to magical and religious developments within the British Isles and her insight how these traditions and survivals may have influenced Traditional British Witchcraft and Neo-pagan traditions such as Wicca.

Her chapters are broken up into the archaeological or historical overview, a ‘story so far’ section interpreting the evidence, and a summary drawing it all together.  In a book covering such a vast period of time, this seems a very practical approach.  She also provides a detailed chapter by chapter bibliography to aid further research.

I was impressed with the depth of research carried out by Draco, she quotes eminent archaeologists and historians to support her theories, and presents this information in a very readable and informative manner.  Any book on the history of witchcraft would be hard pressed not to refer to the legendary Margaret Murray, whose 1921 book on witch-cults in Europe had a huge influence on the development of the neo-pagan movement and modern Wicca.  Draco uses Murray judiciously, Murray’s theories are now hotly disputed and Draco, although claiming some remnant pagan elements from antiquity may have survived in Britain, does not go as far as to claim an unbroken ancient lineage.

I was particularly taken by Draco’s idea of a Jungian Collective Unconsciousness, where over time universal magical knowledge was laid down and stored, ready for those with the ability to tap into in to it in future ages.  A sort of metaphysical unbroken lineage rather than an actual genealogical line!

Draco also makes an interesting point that many of the academic writers researching the history of witchcraft do not actually believe in witches per se, so approach the subject with an unintentional bias; she also has no truck with a lot of current pagan writings in which she blames for the propagation of  lazy and inaccurate historical ‘facts’ – or to use her own phrase: ‘fakelore and fantasy’.

I was interested to see how she would approach the ‘Burning Times’,  Draco clearly highlighted the difference in treatment of witches in England as opposed to those on the continent who were subject to the inquisition during this period.  She also avoided citing the oft quoted figure of 5 million killed during these times, a highly contentious figure which is strongly refuted by academics in the field.  (However, the dispute about the numbers killed should in anyway denigrate or dismiss the terrifying truth that hundreds of thousands of people, mainly women, were killed because they were perceived to be witches. And lets not forget that TODAY in many countries around the world people are still being persecuted and killed as witches).

Draco is a teacher, an instructor, and this comes across strongly in her writing style.  She has some very passionate views on the ‘correct’ approach to studying witchcraft and paganism – and strongly believes in the importance of tapping into the genius loci of an area as a way of connecting to the Old Ways.  She is very skeptical of the modern pick and mix approach promoted by many spiritual paths, preferring (as Dion Fortune did) that a person becomes an expert (in more than on path, if desired) before one creates a more individualist path.  Draco does not encourage ‘dabblers’.  Some may find her muscular approach to her subject and her clear preference for Traditional Witchcraft a little off-putting – some of her views in relation to Wicca and neo paganism can appear high-handed and dismissive (she readily admits that British Traditional Witchcraft can be a bit ‘red in tooth and claw’ and is much more tribal and can seem a lot less open armed than other branches of paganism).

This book is clearly  pitched at pagan readers rather than history fans, however I think that those generally interested in history would enjoy reading it, as it provides a very good survey of the last few thousand years from quite an alternative perspective: the magical/religious developments of the British Isles in relation to modern paganism.  In my view, it can only be a benefit to paganism in general if those practicing alternative paths such as Witchcraft, Wicca or Paganism find out more about the actual history of the subject rather than relying only on those books that provide a very appealing but not necessarily realistic view of pagan history.   As a result some currently accepted historical ‘facts’ might be consigned to ‘folklore’ but that’s not to say they lose their significance – it just tempers it.

Although some of the interpretations of the archaeological and historical record are open to challenge, for a book of under 200 pages that successful navigates many thousands of years of history and dealing with quite a controversial subject this is only to be expected!  This is a book that makes the reader ask questions, think about the evidence, and hopefully explore further.  I found it a thoroughly fascinating read.

Traditional Witchcraft and the Pagan Revival by Melusine Draco will be available on Amazon from 30 August 2013:

http://www.amazon.co.uk/Traditional-Witchcraft-Pagan-Revival-anthropology/dp/1782791566/ref=sr_1_fkmr0_1?ie=UTF8&qid=1373736875&sr=8-1-fkmr0&keywords=Traditional+Witchcraft+and+the+Pagan+Revival+by+Melusine+Draco