The Wicker Man from a Pagan Perspective

For the last few years, I have been listening to numerous comments on behalf of my movie-loving friends about "cult movies" such as The Big Lebowski, Fight Club, Clerks and so on. The Wicker Man is most definitely on that list (of course, I'm referring to the original 1973 version, not the remake from 2006 with Nicolas Cage). So I finally decided to have a look at it one day. I have to admit that the movie as such did not disappoint me in any respect; acting, plot, camerawork, music or in any other manner, although many criticize absolutely all the actors apart from Chrisopher Lee who plays one of the main characters. However, as a Pagan, the most prominent elements of the movie for me were the Pagan ones which there is a surplus of. Some of them thrilled me, while others irritated me so I decided to express my excitement and vent my frustrations in this post. But before I begin, I find it necessary to give a short summary of the movie for those of you who haven't seen it. I warn you that I will reveal the whole plot so if you don't want to ruin the movie-watching experience for yourself, I recommend you skip this entire post. It's best if you watch the movie yourself beforehand. Either that or simply read the synopsis below. By the way, you can watch the whole movie free of charge on this web site.

I would also like to add that The Wicker Many is nowadays thought of as a horror movie although only the very end is horrific, whereas the rest of the movie is more detective-oriented in my opinion with a bunch of sarcastic, snooty moments which give it a dose of humor.

Synopsis

The movie begins with sergeant Neil Howie who is depicted as a devout Catholic. He receives an anonymous letter in which he is asked to visit a nearby island called Summerisle (an imaginary Hebridean island off the west coast of Scotland which is famous for the cultivation of apples) to investigate the disappearance of a young girl by the name of Rowan Morrison.

In his search, Howie faces many obstacles. The locals act as if they have never heard of young Rowan, but he soon begins to doubt them. Howie is staying at the Green Man Inn where he meets the owner and his beautiful daughter Willow. On the wall of the inn, one can find photographs of the annual apple harvests in the center of which is the May Queen (according to tradition, this is a young girl, also a virgin, who bears the responsibility for that year's harvest and the fertility of the earth). There is one photograph for each year, except for precisely the current year whose place is empty (the photo was allegedly broken and had to be fixed, and there is no negative to be found). Howie continues searching and comes across other clues which indicate that Rowan really did exist and that she has in fact disappeared. One of these clues is a grave with her name on it.

In his further search for truth, and now that he has finally got the necessary proof of Rowan's disappearance, Howie goes to the highest authority on the island looking for justice - Lord Summerisle (played by Christopher Lee). He explains the history of the island to Howie. Here we find out that Lord Summerisle's grandfather found the islanders in a depressive state when he came to Summerisle and brought them to their feet. He engaged them in the cultivation of a new sort of apples and convinced them that the harvest would be good as long as they worshiped the old gods (a part of which was the very cultivation of the apples). When the apples started to yield, the locals found meaning to their lives once again, drove away the clergy from the island and returned to the old gods believing that the harvest was the gods' way of awarding them for their effort and worship whereas the Christian God had condemned them to empty lives.

The search for Willow continues and Howie decides to dig up her coffin in which he ultimately finds a dead hare. He then accuses Lord Summerisle of taking part in some sort of Pagan sacrificial ritual in which Rowan was killed, promises to find out everything and that the islanders will bear the consequences of their actions.

Our sergeant still manages to find a negative of the missing photograph in his later search. In it, he sees that Rowan was that year's May Queen and that she was surrounded by empty boxes. Obviously, the harvest failed that year and, after some research on Pagan customs, Howie comes to the conclusion that the locals blamed Rowan for this. The apples are of extreme importance to the island since they are it's primary source of income and everyone depends on them. He believes that the locals have trapped Rowan somewhere and are just waiting for the right day to sacrifice here. And what better day than May Day (i.e. May 1). Ancient customs dictate that crop failure is a sign that the gods are displeased with something and that a human sacrifice (possibly that of a virgin) is one way to calm them down. It is only after the gods have been pleased that fertility will be restored to the land. Or at least that's how the inhabitants of Summerisle thought.

That night, Willow attempts to seduce Howie with her song, but he manages to resist the temptation only thanks to his firm character and his promise to God (he is celibate). In the morning, deciding that he will have to return to the mainland for backup, Howie finds his seaplane (in which he arrived) has broken down and that he has no other choice but to continue the search for Rowan on his own. Since this day is May Day and therefore a day of great festivities as well as parades on Summerisle, everyone is wearing masks, costumes, singing, dancing and celebrating. One of the main characters is Punch, the fool. Traditionally, someone is chosen to play the fool each May Day. This person is usually the local buffoon and is treated as a king for a day. This year, the owner of the Green Man Inn was chosen for this honor. Howie decides to knock him unconscious so he can steal his Punch costume and join the parade in disguise to find out more about Rowan's disappearance. So he joins the parade which finally ends on the beach where it culminates. Lord Summerisle announces a sacrifice and reveals Rowan who is tied up in front of the entrance to a nearby cave. Howie runs to her rescue, frees her and escapes through the cave only to find that he is trapped on the other side. Rowan and Howie are met by Lord Summerisle and a few other locals. He now finally understands that Rowan lead him right into the trap.

In a somewhat lengthy monologue by Lord Summerisle, we find out the whole story: the islanders lured Howie onto the island so they could sacrifice him and they have been manipulating him all along. It is true that the harvest failed and that the islanders now believe that his problem can only be solved by appeasing the gods. But an animal sacrifice, or even that of a child will not do now. As Lord Summerisle puts it, there is nothing better in this case than the "right kind of adult". This implies that the adult came willingly, that they suite both the figure of the king (a figure of authoriy and law such as a sergeant) and the fool (which the locals have managed to turn Howie into). This person also has to be a virgin. Our sergeant matches all the criteria. He is then cleaned, dressed in clean white robes, tied up and taken to the summit of a cliff where he is met by a huge wicker man filled with animals. And one place is reserved for him. Howie is then locked up in this gigantic sculpture which the locals then set on fire. The final scene shows a burning wicker man, Howie praying to God in his last moments and begging the islanders to really think about what they're doing. Meanwhile, they merrily sing and dance in a circle around the fire and call upon the summer.

Pagan Elements in the Movie

The first Pagan element of the movie which is immediately noticable is the music; it's mainly filled with folk songs which are packed with Pagan references. The movie itself begins with the song "Corn Riggs" whose chorus reads:

Corn Rigs and barley rigsCorn rigs are bonnyI'll ne'eer forget that Lammas nightAmang the rigs wi' Annie.

 You probably noticed the direct mention of Lammas, one of the eight Neopagan sabbats. The whole song touches upon different aspects of this sabbat and, more importantly, the central theme of the movie - fertility. Speaking of which...

Perhaps the most well-known song from this movie is, in my humble opinion, the one with the most Pagan symbolism in it - "May Pole".

The lyrics allude to the central mystery of Beltane (May Day/May 1), that is to say fertility and creation (in the most basic sense sex). The Maypole remains to this day a phallic symbol and the garland which is placed on top of it symbolizes the vulva (the very act of planting the pole i.e. placing it in a hole in the ground as well as that of placing the decorative garland on top of it symbolizes coitus - the ultimate human embodiment of fertility). There is a myriad of smaller Pagan elements presented in the movie, such as the figure of the Green Man on the sign of the Green Man Inn. This is, of course, a reference to one of the two central Neopagan gods (that is the aspect of the God) and a well-known figure in Celtic mythology. Also, the names of some of the islanders are very Pagan - Willow, Myrtle, Rowan (all names of trees the druids worshiped and which have their own mythology and importance in the Celtic tradition). In addition to all this, it is clearly stated in the movie that the islanders believe in reincarnation, which is an integral part of Nopagan belief (though it isn't mandatory, it is a part of the worldview of the majority of Neopagans). Another interesting fact is that certain locations in the movie (such as the cave in front of which Howie "rescued" Rowan) were chosen precisely because of the folklore which surrounds them and refers to their Pagan past.  It is quite clear that the islanders celebrate ancient holidays and practice old traditions. This is perhaps most prominent in the parade preparations and in the parade itself and generally the May Day festivities. The costumes are there to represent certain forces and aspects of this holiday. The main characters are the man-horse which is introduced to us as a symbol of fertility and whose obligation it is to pursue the women of the island, the man-woman who represents the forces of chaos and who is usually played by the high priest, or other sort of leader. Finally, there is the man-fool who is usually played by the town buffoon and who is honored as a king for a day. In the procession, they are followed by six swordsmen who cross their swords at the peak of the ceremony to form the symbol of the Sun, which is fitting since May Day is dedicated to the Sun God (in case of Summerisle, also the Goddess of the Fields/Orchards). In ancient times, sacrifice was an integral part of the procession. When the yield was good, the sacrifices were the fruits of the harvest and animals, but when it was bad, it was necessary to sacrifice a person so as to appease the gods. It's interesting that the authors of the film script got all of this information about ancient customs and practices primarily from the book The Golden Bough by Sir James Frazer which is to this day known among Pagans as a quality source of information. From what I have gathered, Margaret Murray was another possible source for the writers. For example, both she and Frazer mention the ancient practice of sacrificing the king who is in himself the ultimate gift to the gods. Besides, if the crops failed, or something else when awry,, who else was there to blame but the leader of that society? Sacrificing the king, fool-king or any other appropriate substitute (such as Howie was for Lord Summerisle in the movie) is therefore an ancient practice which is wonderfully represented in the movie.  The final scene shows a wicker man which the movie was named after and the sacrifice of sergeant Howie. It is known that these sorts of wicker figures were indeed used for these purposes albeit many centuries ago and that they were otherwise burnt alone as a symbolic sacrifice to the gods. When blood sacrifices were given in these figures, they were usually animal sacrifices, and if humans were included, then they were usually prisoners of war, or those prisoners which the society condemned to death. It is thought that the main inspiration for this scene was Cesar's account of how the Druids gave their sacrifices during the Gallic wars (it's identical to the movie reproduction). Burning was an important aspect of sacrifice for the ancient Celts because they believed that fire as such symbolizes the Sun and the Sun God, that smoke carries messages to the gods and thus connects the celebrants on Earth with the gods in the higher spheres. Furthermore, it was believed that fire could bring enlightenment (symbolized by the light it gives), fertility (based on the connection between the fire's warmth and the Sun's warmth without which plants cannot grow) and that is has purifying powers. The latter is definitely true for Summerisle because the main goal of the islanders is to cleanse the island and its orchards as well as to appease the Sun God and Goddess of the Orchards so the next harvest is plentiful. Beltane i.e. May Day is generally known as one of the fire festivals (which are celebrated halfway between the solstices and equinoxes) in Paganism and has its roots in the Celtic tradition. It was customary during these festivals to light bonfires and jump through the fire so as to cleanse oneself and bring forth fertility (according to ancient beliefs, when a person jumps through flames, their reproductive organs are exposed to the fire and thus also its beneficial influences). A famous quote from the movie is from the scene in which Howie stares in astonishment at a group of young girls jumping naked through the flames. Lord Summerisle simply comments wisely: "Naturally! It’s much too dangerous to jump through the fire with your clothes on!".

Of course, the aforementioned practice of sacrifice is long lost. Contemporary Pagans have long ago given up this practice and do not perform blood sacrifices (either animal or human). Appropriate gifts to the gods are food, plants, crystals, something handmade, suitable actions, seeds (which are usually planted) and so on. In this respect, the movie promotes negative stereotypes, which is the largest objection I have to it.

Such a depiction of Paganism supports the main theme of the movie - the struggle between the "new" Christian customs and the old Pagan ones. This is noticeable in the contrast between the two main characters i.e. the devoted Catholic sergeant and the Pagan civil leader and also in the sergeant's attitude towards the local customs. He continuously protests them and in several occasions strongly attacks them. Yet, Lord Summerisle also speaks his mind and directs criticism at Christianity a few times:

Sergeant Howie: What religion can they possibly be learning jumping over bonfires?
Lord Summerisle: Parthenogenesis.
Sergeant Howie: What?
Lord Summerisle: Literally, as Miss Rose would doubtless say in her assiduous way, reproduction without sexual union.
Sergeant Howie: Oh, what is all this? I mean, you've got fake biology, fake religion... Sir, have these children never heard of Jesus?
Lord Summerisle: Himself the son of a virgin, impregnated, I believe, by a ghost... 

Sergeant Howie: And what of the TRUE God? Whose glory, churches and monasteries have been built on these islands for generations past? Now sir, what of him?
Lord Summerisle: He's dead. Can't complain, had his chance and in modern parlance, blew it.

What is at hand is essentially the opposition of the old and the new which is expressed literally in certain moments (as in the examples above), while is is expressed metaphorically in others. The well-known scene in which Willow seduces Howie is an excellent example of this. During the whole song, Willow is naked in her bedroom and in it literally asks Howie to join her. The beginning of the song is somewhat polite, but as the songs nears its end, it is based more and more on double entendres which excite the imagination and which surely caused murmuring among the public back in 1973:

Fair maid, white and red,Comb you smooth and stroke your headHow a maid can milk a bull!And every stroke a bucketful.

All this time, Howie is preoccupied with resisting her call. Besides, is there any man that wouldn't be enticed by these lyrics? For a moment he almost gives in, but he somehow manages to resist in the end. Metaphorically, this scene depicts the battle between natural human longing and irrational rejection of pleasure, between Pagan customs and Christianity, primeval liberal tradition and a new rigorous one, between the old and the new, between life and death. I mention the latter because Willow's invitation was a test for Howie. If he had broken his promise to God and slept with her (yes, before marriage), the locals would not have deemed him fit for sacrifice any longer and would have spared his life. In this sense, Paganism (or more precisely complying to Pagan customs) represents life in the movie, whereas Christianity represents death as Howie was sacrificed because he remained faithful to his God. At the end of the movie, the Pagans still won though. But not only because they sacrificed the movie's representative of Christianity and the Christian God, pious England and educated civilization. They had already won when Howie had returned to his bed and decided to reject Willow's invitation. The very manner in which he stretched out his arms towards her room and scratched the wall proves that Howie is a man who has never lived a day in his life and whose faith has left him unfulfilled.

The locals contrast Howie in this respect because they openly celebrate sexuality in every way possible (from making love in the fields, performing other fertility rituals, openly talking about sex to uninhibitedly changing sexual partners). The celebration of sexuality is present in Neopaganism also. Every sabbat has a sexual aspect (in the sense of celebrating a certain phase of the relationship between the God and Goddess), symbols of sexuality are present in rituals and fertility in all its aspects is celebrated in ritual, but also outside it (the fertility of humans, animals and especially the earth).

When The Wicker Man was filmed, Neopaganism and Wicca were just starting to reveal themselves to the public. The reared their heads in the 50s with Gerald Garner, and by the 70s had somewhat announced themselves to the public through books and magazines. This was all very new and controversial back then, but this movie brought some of the fundamental elements of Paganism closer to the public. From a contemporary perspective, the only problem is that it could have promoted negative beliefs about Paganism (and created negative stereotypes) only due to its end. Therefore, although The Wicker Man cannot be understood as an accurate depiction of modern Paganism, it resembles it in some aspects. We as Pagans can only be thankful because it brought to light one potential taboo in time and made the general public aware that Paganism even existed.

At the end of the movie, the forces of chaos (the islanders) dominate. It is by means of masks, wild dancing, enthralled singing and celebration of life through orgasmic enjoyment that they oppose the new tradition which fetters its followers. Cosmos (order) is destroyed in the act of burning the wicker man. This corresponds to the predominant mentality in the period of Paganism's upsurge in popularity when numerous local and global problems prompted people to find alternative solutions and sources of hope for social and their personal dilemmas. I believe that the movie points to the natural alteration of traditions which is followed by the modification of balance between the forces of chaos and cosmos. Such a change doesn't necessarily have to be bad, bit it is almost always drastic. Because in order for a new order to be created, the old has to be brought down. This stance is possibly a bit extreme, but the whole movie is extreme and quite shocking.

All in all, I sincerely recommend you watch the movie, but I ask that you remember that The Wicker Man is on no account an accurate reflection of modern Paganism, but it does interestingly depict some of its elements.

Until next time! Yours,

Witch's Cat

Wizards, Warlocks and Witches

(c) Lucas Graciano - Gandalf the Grey 

When I say "wizard", what's the first thing that you think of? Probably Harry Potter and Lord of the Rings, right? It's important to keep in mind that this is pop culture and it isn't really based on many facts. Don't get me wrong, I have read my fair share of Harry Potter books and have read almost everything by Tolkien. Nevertheless, I am aware that fantasy novels (and their big screen adaptations) aren't the best place to get "occult" and "witchy" knowledge. And that's why I decided to write this post. There is too much confusion about the terms "witch", "warlock" and "wizard". Hopefully, by the end of this post, you will know the difference, understand what these words really mean and why their depictions in pop culture are so wrong.

You might be asking yourself what this is doing on a Pagan blog. The answer is quite simple. Witchcraft is closely linked to Paganism (although not all Pagans practice witchcraft). You wouldn't believe how many people have asked me how they can become a witch/wizard or have claimed that male Pagans/Wiccans are wizards/warlocks. There's just too much confusion. So I'll try to clear things up a bit. :)

Witches

Albrecht Dürer - Witch Riding on a

Goat (cca. 1500/1501)

The stereotype of a witch as an old hag who does evil is an invention of the medieval times and a reinvention of the 20th century. If you look back in time, witches, mediums, spiritualists, oracles etc. were usually depicted (in both visual art and literature) as women, but their age was rarely, if ever specified. In ancient Greece and antiquity in general, oracles and mediums were usually young beautiful women who had to be chaste (i.e. virgins). Their purity was one of the things that enabled the gods to speak through them. Even medieval art depicts witches as pretty, young women. 

And then came the witch craze. During the "burning times" (15th-18th century), the image of the witch as an old, evil, Satan-worshiping hag developed (though some artwork and propaganda material still depicted witches as young, but no less evil) slowly giving rise to the stereotype that we have today. Just remember Shakespeare's Macbeth and his three witches ("Double, double, toil and trouble..."). These grotesque depictions of witches continued for quite some time, but became less horrific as the witch hunts died down. Though this doesn't mean that witches disappeared from literature or art. They were still present in their hag form as they are today.

In the 19th century, art was enriched by Romanticism - an artistic movement that wanted to soften the edges of the modern, industrial world. This is why all Romanticists focused on mythology and folklore (with a hint of medieval ideology). Aesthetics were of great importance to these artists so witches are always captivating in their artwork. 

Luis Ricardo Falero - The Witches'
Sabbath (1880)

George Wilson - The Spring Witch (cca. 1880)

After this, there were no more rules or conventions as to how a witch should be depicted. Some stuck to the medieval depictions, other adopted the romanticist versions and by the 20th and 21st century, the "sexy witch" also developed. So which image of the witch is correct?

The answer is - not a single one. The physical appearance of a witch has nothing to do with the meaning of the word. The term "witch" has the same roots as the word "Wicca". Both words came from the Anglo-Saxon words wicca (m.)/wicce (f.) which mean "wise one". They can also be traced back to the Old English words wit/witt (understanding, intellect, sense; knowledge, consciousness, conscience) and wittan (to know). The words wicca and wicce were later incorporated into Old English and started to refer to magicians and sorcerers (wicce referring to a female magician/sorcerer). Later on, ideas of malevolence and Satan-worship were included in the meaning of these words. The word wiccian meant "to practice witchcraft" and can be compared to the Low German terms wikken/wicken meaning "to use witchcraft". You get the picture. :) I won't bore you with etymology anymore. But the main point here is that witches as we see them nowadays are a social construct and do not have parallels in real life. Witches were originally just wise women/men who usually had special knowledge of herbs and their uses (for more details, have a look at the post "Solitaries vs. Covens"). The explicit connection between the words "witch" and "magic" and the implication of a witch being a woman (and an evil one at that) came to exist in the Middle Ages. I think our worldview has changed quite a bit since then and that we can disregard such old-fashioned assertions.

Another misinterpretation is that warlocks are male equivalents of witches. So let's sort that out too. 

Warlocks

The exact term we use today (ending in -ck) comes from Scottish, actually and means precisely what you think it means - the male equivalent of a witch. But this is not the true meaning of the word warlock. The meaning of this word can be traced back to the Old English waerloga meaning traitor, liar, enemy, devil. This is actually a compound word made up of two smaller words: waer (faith, fidelity, agreement, covenant) and leogan (to lie). Basically, the original meaning of the word is oath-breaker. So how does this have any connection to witches? Well, possibly as early as the 11th century, the term oath-breaker was commonly related to the devil (or a person behaving like a devil). In the 14th century, this connection was twisted and a new meaning was formed - one in league with the devil. The exact noun "warlock" along with its popular definition (male witch) wasn't accepted until the 1560s which, if you recall, was the beginning of the witch craze. Since witches were (falsely) connected to the devil back then and so was the term warlock, a "logical" connection was made and "warlock" was equated with "witch". Another interesting fact is that this new term was adopted so well that, during the witch hunts, a person that gave the inquisition the names of other witches under torture was labeled a warlock (i.e. traitor).

Obviously enough, modern witches, Wiccans and Pagans do not use the term "warlock".

(c) Andrey Shishkin - Forest King

Wizards

As opposed to warlocks, wizards should call to mind much more pleasant images. The word "wizard" comes from the Late Middle English word wys/wis meaning "wise" and therefore refers to a wise man. The actual word "wizard" came into use in the 15th century and literally meant "wise man". Over time, its meaning got broader and soon enough, "wizard" also referred to alchemists, cunningmen, sorcerers, witches and so on. This is how wizards began to be thought of as male magicians or sorcerers (and sometimes even male witches). In the 16th century, wizards were also presumed to practice fortunetelling and magic (e.g. conjure up evil spirits). I'm guessing that these negative connotations suddenly appeared because of the witch craze (the 16th century is the beginning of the persecutions, after all) so anything even remotely connected to witches, who were thought of as the "initial problem", had to be evil and connected to the devil. With the Witchcraft Acts, fortunetelling, magic, spellwork, making charms and even finding lost/stolen objects became illegal because it was though of as charlatanism. To elaborate, the last of these laws was based on the theory that witches didn't exist and that anyone claiming to be one was a liar and a charlatan. In addition to this, the Church thought that divination and sorcery were works of the devil. And so all "wizards" accused of practicing harmful magic and were trialed as witches. But all through the 16th and 17th century, two types of wizards were discerned - the village wizard/magician (who did most of the above) and the high magician who was more interested in alchemy, Neoplatonic philosophy, reading grimoires and basically intellectual work. It is precisely from this figure that the modern image of the wizard (old, grey-haired, bearded, wrinkled, robed) comes from.

Most of the negative connotations of this word got lost in history, but the connection to magic and the physical description managed to survive. Still, these remnants can actually be connected to the original etymology of the word "wizard" because wisdom is generally associated with old age.

_____________________________________________________

Hopefully you now understand how and why the stereotypes of witches, warlocks and wizards we have today came to exist. Like I said at the beginning of this post, pop culture is fun, but its renditions shouldn't always be blindly trusted. It's sometimes necessary to look back in time to find out what some things really mean.

Until next time. Yours,

Witch's Cat

Broomsticks (Can Witches Really Fly?)

Witches riding brooms - the ultimate stereotype, isn't it? People have seen this image so many times that they've simply come to accept it and don't even think to question its historical background or verity. So, thanks to pop culture, this image has become synonymous with witches. And to be honest, I don't even mind it that much; I actually find it cute. Despite this, I still believe that the historical and religious background of the broomstick and its deep connection with Paganism and witchcraft has to be explained. 

I have mentioned the broomstick in several previous posts, including the one on ritual tools and on the subject of Handfasting i.e. marriage (which can be found in the post on crossing rituals).

In this post, I'll try to explain what role the broom plays in Paganism and witchcraft (after all, this is a Pagan/Wiccan blog), explain its symbolism and uses in modern rituals, but mainly, I will try to confront the stereotype of flying witches head on.

Terminology: Broomstick/Besom

The Broom plant/shrub
(lat. cytisus scoparius)

Another common name for the broomstick is a besom (pronounced /'bi:zm/). This term was used to name any sweeping tool. The term "broomstick", on the other hand, got its name from the Scottish Broom plant (lat. cytisus scoparius) from which the broomstick's handle was made. The actual sweeping part (a.k.a. the bristles) was made up of twigs and/or leaves which were tied to one end of the handle. The besom also differs in material since the use of the broom plant wasn't mandatory; one could also make a besom out of heather or birch and the bristles could have been straw, dried herbs or any old twigs. According to some, a traditional besom broom nowadays has a hazel-wood handle (sometimes an ash handle) and birch twigs for bristles (the two are usually tied together with willow branches). The broom can be decorated with leaves and flowers and often other objects like crystals, symbols or ribbons (although the latter three are a slightly newer practice). Of course, since the two objects were similar in appearance and were used for the same purposes, the distinctions became blurred with time and the two terms started to be used interchangeably.

I won't go into detail on how modern besoms are made but I will try to put it as simply as I can. The practitioner is supposed to go into the forest and find the materials him/herself. I already noted these before so I won't repeat myself. Anyway, after finding the appropriate trees/shrubs/plants in general, the practitioner is supposed to thank them before cutting off anything and leave a gift of thanks (a small coin, crystal, rock, something of meaning to them etc.). It is very simple to make the broom itself. You can find simple instructions here. After the broom is made, it has to be consecrated and cleansed before it can be used in the circle. A very witchy tradition includes leaving the broom on a crossroads to "let out" any excess energy (often on a night of the full Moon). Of course, all of this is optional now what with so many hobby stores, markets and eBay selling broomsticks for small amounts of money. All the same, I recommend you make your own tools whenever possible since this will add to the tool's (and ritual's) energy.

Symbolism and Superstition

The broom is usually connected to women and the household (since women were and still usually are the ones who do the chores). The bond between women and their beloved brooms was so strong at one point that the broomstick was used almost as a symbol for the woman alone; it could be left standing against the door of her house when the woman of the house wasn't in (guarding it in a way), or perhaps stuck in the chimney so it could be visible from the outside if the woman lived in a cottage. This is where the myth of witches flying out of their chimneys comes from. This myth was first mentioned in a book entitled Flagellum Maleficarum by Petrus Mramor in 1460.

Francesco Parmigianino -

A Witch Riding on a Phallus

(about 1530)

But the symbolism of the broom is much deeper than this. It is essentially a fertility symbol in which the handle represents the male phallus and the bristles represent the vulva. The binding of the two parts is an obvious metaphor of sexual relations and fertility in general. This is why brooms were often used in marriage ceremonies and are used to this day in such a manner in many Pagan communities. I will elaborate on this a bit later on, but I would like to stick to the symbolism for now. This sexual symbolism of the broomstick played an important role in Pagan rites, as it still does. Fertility was celebrated because Pagans relied on the fertility of the land and were also thankful for their own fertility and the miracle of life. The broom epitomized these basic acknowledgements wonderfully. This phallic symbolism of the broomstick is more than obvious in an engraving by a Mannerist artist called Parmigianino which literally depicts a witch flying on a large phallus.

Francisco de Goya -
Pretty Teacher (1797)

I would like to note right at the beginning that the oldest descriptions and depictions of witches riding broomsticks are slightly different than what we are used to today. Namely, the bristles of the broom had to be in front of the witch as is shown in Goya's famous engraving. Hollywood switched this around probably because of aesthetic reasons. It was simply more logical for the bristles which represent the female sex organ to be placed closer to the vulva. Also, other sources state that broomsticks weren't the only instruments which witches supposedly rode. Interesting variations on the topic were hobby horses. Of course, the hobby horse's head is the equivalent of the bristles of a broomstick (at least visually). Since the horse's head was always placed in the front, so were the bristles. This was probably much easier for balance too.

Doreen Valiente points out something linguistically significant. This sexual symbolism of the broom was also reflected on the English language into which the term "broom" was used in slang to refer to the female sexual organ. It goes without saying that the term "broom handle" was equally used to represent a dildo. To "have a brush", logically enough, meant "to have sex".

While we are still on the topic of sex, the broomstick could also be connected to woman-on-top sex positions (that is, if the broom is seen as a primarily phallic symbol). This position is respected among Pagans because it is thought to be empowering for women. It is for this exact same reason that it is dislike in Catholicism (in fact, Adam's first wife Lilith refused to have intercourse while lying down; she insisted on being on top. This is why God condemned her and created Eve who was a good, obedient wife). 

Of course, the symbolism isn't all sexual. It can be related to marriage and fertility of any kind, as I have previously explained. Much of this symbolism turned into superstition so, in some countries, it is bad luck to step over a broom or to drop a broom so it falls flat on the floor. It is also thought to be bad luck to bring an old broom into a new house (as the broom is a symbol of sweeping out dirt, both of a physical as well as mental and emotional nature). In some areas, it's also thought that if an unmarried woman steps over a broom that she will have a child out of wedlock.

Since the broomstick was symbolic of cleansing, it was often used as a sort of talisman for warding off evil spirits. If this was the case, it would be hanged in the hallway just in front of the door with the bristles facing towards the door itself.

Some scholars compare the broom to the arbor mundi (Tree of Life), such as the Germanic Yggdrasil (you can look up this term in the glossary). The bristles of the broom were supposed to represent its deep roots.

Of course, there are many other myths and superstitions regarding broomsticks, their magical powers and witches. The most famous one is surely the myth of covens flying on brooms to their Sabbath meetings.

"Flight Schedule" - the History behind the Myth

Witches didn't really fly on broomsticks contrary to popular beliefs and despite what many engravings, paintings, ecclesiastical texts and folk tales say. This myth has become widely accepted in modern times and, as a result, witches are almost immediately connected with brooms. An interesting fact is that these myths don't only mention witches riding on brooms, but also on pitchforks, shovels, poles and a large range of animals. The act of flying on the broom itself is called transvection.

Ulrich Molitor - De Lamiis
(1489)

The earliest depiction of this myth is thought to be Ulrich Molitor's engraving called De Lamiis in which three witches are depicted riding a normal branch (not even a broom!) and have animal heads which gives an additional supernatural element to the whole scene. Earlier depictions couldn't have really existed because the earliest confession of flight was given in 1453 by Guillaume Edelin who was the Prior of St Germain-en-Laye near Paris (notice that we're dealing with a man!). The earliest mention of witches' flight at all was in 1440 in the poem "Le Champion des Dames" by the French author Martin le Franc.

It's worth noting that even before this confession and poem, the myth of witch's flight was present among the masses, but in slightly different forms. As early as the 14th century, there are mentions of a dancing mania spreading throughout Europe. The symptoms of this mania included dancing until one dropped from exhaustion, foaming from the mouth, speaking on tongues and so on. Now this didn't just occur without any trigger at all. There is a completely valid reason for this, and yes, it is connected to witches' flights. Let me elaborate on this. :)

Ergot - Deadly or Ecstatic? 

Up to the 15th century (when the Witch trials began), bread consumed by the majority of people was made from rye and not wheat like the one we are used to. The problem with rye was that it often got contaminated by a disease called ergot, which is a type of fungus. Rye was also much more easily cultivated than wheat and thus easier and cheaper to obtain. But even if you didn't eat rye in this period, you weren't safe because ergot could easily affect other grains as well (including wheat). The disease which it caused was named ergotism, but the cause itself wasn't discovered until about 1670 by Dr Thuillier. It was precisely ergotism and its hallucinogenic effects which could have caused this above mentioned "dancing mania".

Jean Francois Badoureau - Hysterical
Epilepsy (cca. 1876)

You can find a detailed history of ergot here, but I will simplify things for you. Basically, this fungus replaced rye grains. It was relatively similar in color and was so frequent that people didn't even notice the difference. Surely, it didn't take long for people to discover the symptoms that this fungi had and to learn to manipulate them. In larger doses, ergot was deadly (an obvious enough symptom), but people soon discovered that in small doses and if consumed correctly, ergot could be used as a drug, and a very powerful hallucinogenic one at that. Even when consumed orally in small doses, ergot could be deadly, but people obviously liked experimenting with drugs even back then and soon discovered that, when consumed through the skin, it produced powerful hallucinations but without any bad side-effects such as nausea, vomiting and skin irritations (and in worst-case scenarios - death). Other symptoms included convulsions (which were often labeled as demonic possessions and similar phenomena) and even gangrenous symptoms.

It just so happens that the skin areas of the human body most sensitive to these drugs were the armpits and, for women, the genitals (some also include the soles of the feet and the forehead). The armpits were especially receptive because of the many sweat glands which humans have there, and the female genitalia was even more receptive because of the mucus membranes which are very thin. When applied to these areas, the drug would soon enter the blood stream and "do its job". 

Women were especially sensitive to this drug because of the aforementioned reason. This is partly why men were not depicted as witches (or accused as such) even half as much as women. Obviously women found it useful to rub the drugs onto their genitals using an instrument which was usually - a broomstick handle! Now imagine a woman doing this...doesn't it somewhat remind you of the many pictures of flying witches? 

Of course, ergot couldn't simply be applied by rubbing rye on yourself. Like any drug, it had to be processed. This is how "flying ointments" came to be.

Flying Ointment

The most frequent depictions of witches are those in which they are riding broomsticks or rubbing something on themselves (or even being rubbed by someone else). It was supposed that they rubbed flying ointment to enable them to fly to their coven's meeting place. Folk stories (and sometimes even ecclesiastical documents) claim that that the main ingredient of this ointment was fat boiled off unbaptized babies, which wasn't even close to the truth. If anything was used, it was probably pig fat, as is used today for the base/carrier of many ointments and often even for culinary purposes. 

Other ingredients were basically hallucinogenic plants such as aconite (a.k.a. monkshood, wolfsbane), hemlock (a.k.a. cowbane) and belladonna (a.k.a. nightshade). Some sources add Jimsonweed (lat. Datura stramonium) and mandrake, Of course, we can't forget ergot. Many supposed recipes exist for preparing this flying ointment. The following ones can be found in The Witch Book written by Raymond Buckland.

Warning: I do not recommend trying to make the ointments or using them. The ingredients are dangerous and may cause severe side-effects. The following information is intended only for informative purposes.

One recipe from Gardner's Book of Shadows states that the ingredients needed are:

• 100g lard
• 5g hashish
• a handful of hemp flower
• a handful of poppy flower
• a pinch of powdered hellbore root
• a pinch of grounded sunflower seeds

The instructions say: "To be rubbed into the skin behind the ears, on the neck along the line of the carotid arteries, in the armpits, to the left of the sympathetic nerve, in the back of the knees, on the soles of the feet, and in the bend of the arms."

Another recipe recommends the following ingredients:

• 3g annamthol
• 50g extract of opium
• 30g extract of betel
• 6g cinquefoil
• 15g henbane
• 15g belladonna
• 15g hemlock, ordinary
• 250g Indian Hemp (Cannabis Indica)
• 5g cantharides
• Gum tragacanth
• Powdered sugar

The ingredients should be mixed with oil (e.g. pure olive oil) or mixed in with cream (e.g. lanoline) and applied only externally!

A more modern recipe reads:

• 1 jar hand cream
• 1 tsp vegetable oil
• 2 tsp belladonna
• 3 drops liquid detergent
• 2 tsp wolfbane juice

These ingredients can then be mixed with a perfume of the user's choice.

I have to stress once more that these recipes are intended ONLY for informative purposes and that anyone who wants to try them answers for their own actions. I cannot guarantee that any of the recipes are safe.

But to get back to the topic, Gerald Gardner believes that these ointments were used to preserve temperature. This was necessary as witches are believed to have performed their rituals nude and thus needed to keep warm until arriving at their meeting place (and or course stay warm during the ritual itself).

It seems to me that the previous reasons are more feasible. Indeed, the hallucinations which these hallucinogenic plants produced have been described as causing a flying sensation, as if the limbs were floating (and often the whole body as well). Let us say a few more words about this flying sensation and some metaphorical interpretations of it.

Did Witches Really Fly?

The answer to this question would be: "No, not physically". The flying was, as we have determined, a product of hallucinations caused by various hallucinogenic plants which were combined into ointments and smeared onto certain parts of the body. The first stories regarding flight date back to the early 1400s. These stories say nothing of drug consummation, but rather of dreams in which the dreamer flew. The morning-after retellings of these dreams often included descriptions of meetings in far-away places. 

The interpretation of the broomstick being an astral vehicle and the ointments being catalysts is also an important theory. Once more, this doesn't imply that witches actually flew, but astral travel is included in this theory. Astral travel marks a switch in consciousness which is often thought to lead the practitioner into other states of being/realities/dimensions. 

Astral travel and ecstasy techniques were present in Shamanic practices which supposedly preceded the ones we have been talking about up to now. It is well known that Shamans didn't use brooms to achieve these ecstatic moments, but rather rode hobby horses (as did witches). Horse riding itself was a symbol of strength, endurance and survival. Shamans were wise men whose primary duty was to travel to other world (in this case on metaphorical horseback) and bring back information and news. As Mircea Eliade, an expert on the subject of Shamanism says, this was a symbolic riding which expressed the leaving of ones body; the shaman's "mystical death". Another example such theriomorphic (animal-shaped) "vehicles" can be found in rituals of Altaic Shamans. One ritual includes a figure (a sort of a scarecrow) of a goose which is placed in front of the Shaman's tent (called a yurt). The Shaman is supposed to straddle the goose, flap his arms as if he is flying and sing songs about flight. This in itself was another ecstasy technique and very similar to the witches' "flight". It's worth noting that Shamans didn't use flying ointments for these rituals. A part of the Shamanic tradition is smoking peyote (a type of cactus which also has psychoactive effects).

Gwydion, another interesting author in the field of magic, Paganism and similar topics, claims that these depictions of witches flying were simply proof of a misunderstanding of a magical/poetic code which indicated Shamanic ecstasy and a visionary flight of the soul. Such "flights" (or better said dances and rituals) were methods of coming into contact with the Divine and achieving trance and ecstasy.

Another interpretation of this flight seems to be ritualistic and a bit more literal. According to some stories, witches used to perform fertility rituals with brooms in which they rode them as horses, danced, sung and celebrated fertility altogether. It could be possible that all the dancing and jumping in the air was confused for flight at some point or other or even that the witches, if under the influence of drugs, actually felt as if they were flying while performing these rituals. This leads us to our next topic.

Fertility rites

As I have said, Witches and Pagans have always celebrated fertility, be it human fertility or the fertility of the land. There are stories which speak of witches going into the field and ecstatically dancing on brooms/hobby horses/various other objects and jumping in the air. It was supposed that the higher you could jump, the taller the crops would grow. This was obviously a type of sympathetic magic.

Douglas Hill proposes that this was also a form of the previously mentioned psychonavigation and ecstasy techniques.

Ritual Uses of the Broom

The earliest use of brooms in rituals was clearing the ritual space. Brooms can be used for this purpose even today, but they are usually seen more as a tool for energetic cleansing than for actual physical cleaning. In the Pagan community, they have become a symbol of cleansing, banishing, getting rid of the old (and often "dirty") and making room for the new (usually perceived as "clean"). This is why many witches prepare their ritual space by sweeping it with a broom beforehand, or mark the circle by walking around its perimeter with the broom (bristles facing towards the floor and sort of tracing the circle even though they don't actually have to even touch the floor). When doing this a visualization is also commonly included in which the practitioner envisions the broom leaving a white/blue shining line on the floor as it is led around the circle. I think that this video describes the broom's ritual use very nicely, so I recommend you have a look. :)

In this scenario, the broomstick partly replaces the athamé (as the athamé is usually used to mark the sacred circle). It can replace it in another instance as well; when entering/exiting the circle. It may occur sometimes that someone has to exit the circle (and then reenter it) during a group ritual. This person can't just step out because that would cause great energetic disbalance. When using an athame, this practitioner would draw a door on the perimeter of the circle and, after stepping out, redraw it (but in reverse; like zipping it up with the athamé). When using a broom, all that is needed to do is "sweep away" a part of the blue/white light that was visualized and then "draw it back in" after stepping out of the circle. Of course, this process should be repeated when attempting to reenter the circle.

Just as the broom used to be used as a protective symbol in the house, it can be used with this intention in the circle (to ward off any negative energies/entities). 

What with the broomstick being a fertility symbol, it is often used in marriage ceremonies which are called Handfastings. This is one of so called Crossing rituals which mark a turning point in the person's life. In this case, it is the beginning of a new chapter with a loving partner. To symbolize the union itself, the young couple jumps over a broom (often while holding hands). Some see this as a fertility rite in itself because, by doing so, the couple practically asks for the marriage to be fruitful (i.e. for them to have children). This tradition has survived even to this day (even outside of Pagan communities). For example, young couples in Wales often enter their new home by jumping over a broom which is placed on the threshold (although they must not touch it or else the marriage will not be seen as valid). The opposite of a Handfasting is a Handparting ceremony. Marriage isn't seen as irreversible in Paganism (in fact, the couple vow to stay together as long as they love each other, not until "death do us part"). In order to annul the marriage, the couple has to jump/step backwards over a broom. 

Nowadays, the broomstick's primary use for rubbing ointments onto the skin is long gone because much safer and simpler methods of achieving transic states have been discovered. I have to emphasize that using drugs in modern times has become a very rare practice in Paganism, even though drugs as such have been used in many many cultures and ages of humanity to achieve enlightening states and  help the practitioner on their path towards the Divine. So you don't have to worry about anyone trying to make you use drugs during rituals; no one is forced to do anything!

If I were to sum up this whole post and answer the question I put as its title, I would say the following: Witches cannot rally fly. Even though some perceived their activities as flying, what probably happened in reality was that the witches gathered to celebrate a festival (often centered around fertility) on the night of a full Moon in the middle of a field. They would cast a circle, smear ointment onto a broom or hobby horse and ride it until the ointment got into their blood flow. Once they achieved an ecstatic stage, they would dance and sing and raise the energy of the ritual until at a peak and, in the process, achieve a spiritual uplifting and astral projection.

And there you have it. Hopefully you learnt something new and interesting because I definitely did while doing my research. :) 

This was my third post for the Pagan Blog Project and the next one isn't far away. So until next time. Yours,

Witch's Cat

The Simpsons and Wicca

The title of this post may bewilder some of you, but it will be much clearer when you watch two episodes of the famous TV series - The Simpsons. I believe that you are familiar with it and that you have seen many of its episodes throughout your life. I recently felt like watching it again and did so thanks the Internet. The following two episodes are connected to Wicca and witchcraft so I thought it would be interesting to write a post on the show's attitude towards the aforementioned topics.

Treehouse of Horror XIX

The first episode in which I found a reference to Wicca is called Treehouse of Horror XIX. It's practical to say a few words about it first because the reference in it really is very short while the second episode I found is almost entirely based on Wicca. If you watch minutes 14-15 of the video, you will see Lisa in a witch costume. It is obvious that she dressed that way because it is Halloween. The boy next to her - her and Bart's friend Milhouse, tells her that he likes her witch costume but she corrects him saying that she's not a witch, but a Wiccan. What made me smile was what she says next: "Why is it that people call any confident and powerful woman a witch?". This is important for the next episode as well. To elaborate, the connection between the feminist movements and the popularity of witchcraft has always been connected. 

The second wave of feminism (from the 1960s to the 1980s) coincided with the popularity and rise of Wicca as well as the abolition of the Witchcraft Acts. Wicca is often taken to be a very "feminist" religion because it recognizes a Goddess as well as a God. Wicca also gives women important roles; every womanly aspect has to be celebrated, from virginity and motherhood to old age. This is expressed through the triple-Goddess principle. And not to mention what an important role the High Priestess plays in Wicca! You will notice that the High Priestess often has more obligations during a ritual than the High Priest, and this is quite strange for any western religion.

But what you will probably notice first is the way in which Lisa is dressed - stereotypically for a witch; all in black with a pointy hat, striped socks, black shoes with big clasps...and she's even wearing a cape! This is a reflection on the most famous image of a witch ever to exist - the wicked witch from the movie Wizard of Oz. She is the one to "blame" for the modern stereotype of a witch as an old crone that is dressed in black from head to toe, wears a cape, rides on a broomstick and wreaks havoc. A reminiscence of her green skin are Lisa's green-black stripy socks, although the stripes themselves are a direct reference to the wicked witch herself. 

Does this seem familiar to you? :)

The second episode in which Wicca plays a much larger role is called

Rednecks and Broomsticks

Firstly, I would like to note that the title of this episode itself is a reference to another famous witch-related movie called Bedknobs and Broomsticks. I could write a review of it in another post, but for now I think it's best if I stick to the topic.

Just as with any Simpson's episode, you follow several stories simultaneously. In the parts we follow Lisa, we find you that she got lost in a forest. Here, she comes across three girls dressed in brown robes chanting something over a cauldron fire. We hear them saying: "Dark is she, but brilliant! Black are her wings, black on black! She is Lilith, who leadeth forth the hordes of the Abyss."

This invocation definitely seems eerie (even to me, and I can imagine what it must seem like to those that are less informed on the subject). I think that this was Groening's first wrong move (he is the creator of the series). It seems to me that he is trying to break the prejudice society has of witches through this episode in a way, but he risked the viewers getting the wrong impression or simply just turning their TV off with this creepy intro scene. Anyway, the invocation that the girls are saying is an invocation for Lilith and it falls under the category of ceremonial magick. Even on its own it can be intimidating, let alone with the robes, fire etc. To be honest, I don't know a single Wiccan that has ever performed this ritual. In addition to this, the girls claim that Lisa has interrupted them in their Esbat celebration. Now an Esbat is the celebration of the full Moon, but the only reference of the Moon in the whole ritual is that of a "black Moon", i.e. a new Moon. My conclusion is that this part of the episode is just completely invalid.

Continuing with the Esbat scene, I just can't figure out what three such young girls (or at least they seem very young) are doing celebrating Lilith! In Jewish texts, you will come across a description of Lilith as Adam's first wife (before Eve). She refused to lie under him during intercourse and when he tried to force her, she simply ran off. In Babylonian mythology, Lilith was a demon and according to the Talmud, she was a succubus (another type of demon who takes on a female form and forces herself on men in the middle of the night...the children that come from this intercourse are said to also be demons). But then again, she isn't so bad in all cultures/religions. Some think of her as the goddess of the Moon and fertility. Looking at this interpretation, it is logical that they would celebrate her during an Esbat, but the whole ritual itself simply doesn't go with the much more optimistic air that surrounds Wiccan rituals. In any case, Lilith is an extremely sexual figure so I don't quite understand how three such young people can celebrate sexuality in such a manner.

But let us get back to the episode. Lisa soon finds out that the three girls cast spells. At first, she doesn't believe that magick actually works, but she is soon proved wrong. I turns out that Lisa was standing in the Circle when she wished she could get out of doing her homework for tomorrow. The three girls then tell her to be careful what she wishes for because things said in the Circle have the tendency to come true....and what a surprise! Her wish came true! Lisa took this as a sign that magick really does work and returned to the girls to learn more. She explains to them that her teacher got sick and asked them if they were to blame. I believe that this is a very delicate moment in the episode which you can interpret any way you want. The logical conclusion of any viewer would be that the three girls indirectly made the teacher sick, therefore, Wicca is bad. In reality, Wiccans don't curse anyone and they don't ask for bad things to happen because they are aware of the consequences (be they karmic, spiritual, worldly etc.). In the end, the girls explain that the Goddess chose to intervene in her own way and that she simply chose to solve Lisa's dilemma that way but that they would never ask her to harm anyone (notice the slight sarcasm with which this is said). I'm not sure what to comment here because this can be interpreted in many ways. I would just like to warn you, dear reader, that any Wiccan that causes harm to another living being (directly or indirectly) cannot call themself that because the one and only rule of Wicca is "harm none". The rule is simple and direct.

I believe that the only specific and true thing that was said in the whole episode was the description of what Wiccans do: "We worship Nature". Yes, that is correct. Nothing more to add there. :)

A bit alter in the episode, Lisa is shown searching through "Wiccapedia" (an obvious reference to Wikipedia). Just to warn you straight away, this website does not exist.

But what disappointed me a bit mainly because it is partly true was Bart's description of a witch. He says that a person has go through "college anorexia, a string of bad marriages, career disappointments etc." before they can be a quality witch. Sadly, the Wiccan stereotype has become either a young Goth girl who loves Wicca because of magick and the pentagrams, or the lonely older woman who truly has been through a lot in her life (which often includes a divorce). I'm guessing that the creators of this episode just wanted to make fun of Wicca with it...and I have to admit that I can understand where they're coming from. I find it quite funny myself how true these stereotypes are (but I'm not saying that ALL Wiccans are like this). My intention is not to offend any lover of the Goth subculture but merely to state that this really is a stereotype. If this topic interests you more, there is an excellent post on it on this blog. But that fact remains that one of the three girls in this episode matches this stereotype...

The creators of the episode also managed to find time to address the opinion of your usual Catholic on Wicca. Ned Flanders, a true believer in God, a member of the Evangelistic Church and also the Simpson's neighbor, happened to notice Lisa researching Wicca and said that this was a way of communicating with the Devil. This, of course, isn't true. As I have said many times, Wiccans don't believe in the Devil, therefore, they cannot worship him. But that's just another stereotype. Witchcraft has been associated with Devil-worship since the Middle Ages even though that wasn't true even back then.

A scene I personally really like was the one in which Lisa is about to get initiated. Here, the creators of the episode really did stay true to Wicca because the way in which Lisa entered the Circle really is typical of a Wiccan ritual. While going inside the Circle, she states that she enters it "in perfect love and perfect trust". This is a very common sentence in initiation rituals because, by saying this, the initiate obliges him/herself to love the other coven members (or rather enter with good intention) and to trust them. Even the moment when they pour grape juice into the chalice is valid. Wine is the usual drink inside the Circle, but it can be replaced by a non-alcoholic beverage (grape fruit is just appropriate because it is made of the same product as wine). Let me be the first here to admit that I don't drink wine because I simply don't like the taste, so I substitute it with another drink which most often non-alcoholic.

In any case, after the initiation ritual is interrupted by the girls being arrested for practicing witchcraft, they ask the Goddess for help in front of the courtroom by calling upon her to show the people of the town that "they are blind". Of course, they say this metaphorically; they don't intend to curse the whole town, but people can misinterpret this scene easily. They are pronounced innocent in court and, in my opinion, the main reason for this was Lisa's statement that "they aren't evil" and that "they believe in friendship, respect the earth" and that they have helped her feel like she belonged for once in her life. This made me quite emotional because covens really are like this; everyone is equal (or at least should be) and a general feeling of friendly, or perhaps even family-like love is present. Anyway, the townspeople refused to believe the girls were innocent and decided to take things into their own hands. The girls were to be dunked under water, which as, by the way, a typical torture method for witches in the 16th and 17th century. It was believed that water is so pure that it will throw out any sort of impurity, so if a person floated up to the surface, they were guilty and were then killed. In case the person didn't float up, they were declared innocent, but by then they would have drowned. Whichever way you take it, the prisoner would die.

The last scene of the episode is also connected to witchcraft. In it, you can see Lisa ice-skating to a song called "Season of the Witch" by Donovan. This is thought to be one of the first psychedelic songs ever created and, as you may have guessed, it was released in the 60s. This coincided with the second wave of feminism as well as the development of Wicca. Female awareness was growing so more and more women wanted to join this religion that enabled them to work more independently and gain a greater potential for improving in a religious sense. At the same time, the Catholic Church started attracting fewer followers so the term "witch", in this song, is taken to be a symbol of infidelity by some. All in all, this period made room for many changes; people weren't afraid of hell or the burning at the stake, the hippy movement opened people's eyes towards new things...suddenly, all the things that were previously forbidden and strange were now allowed and even encouraged. When you look at it, hippies and witches actually have a lot in common - vegetarianism, the preference for natural remedies, sexual reforms, fighting for the rights of women, children and animals etc. (although none of this is obligatory). Hippies were often nudists, and the founder of Wicca himself (Gerald Gardner) just so happened to be a nudist too. Enough said? :) Oh, and of course the very name of the song has a lot to do with witches. :)

So perhaps the title of the post doesn't seem so strange to you now. You may have even learnt a few new things. 

Until next time. Yours,

Witch's Cat