Folk/m'e 107 (1996):5-18

PRESIDENTIAL

ADDRESS

GIVEN TO THE FOLKLORE

SOCIETY, 25 MARCH 1995

Witches and Witchbusters
Jacqueline Simpson
In a recentarticle (Simpson 1994), I argued that British folklorists had remained unconvinced by Margaret Murray's ill-founded claim that witchcraft was a survival of paganism, and had wisely i.gnored it. Unfortunately, however, they have also largely ignored witchemit itself for the past fifty or sixty years, in spite of the upsurge of public interest in it. Very few books or articles about it have been written by British folklorists, Those few are either broad popular surveys (Hole 1945; Maple 1965); or else they approach the topic indirectly. Thus Katharine Briggs viewed it only as reflected in literature (Briggs 1962), while contributors to Newal11973 (including the present writer) avoided areas and periods of the main witch-hunts. In contrast, historians, cultural anthropologists and SOCiologists,both in Britain and elsewhere, have been producing major works on witchcraft in all its contexts--throughout medieval and early modem Europe, in England and Scotland, and in America. Yet only a few items or this research have been offered for publication in Folklore in recent years, and these came from abroad (Henningsen 1982; VUkal1:0vic1989; Hickey 1990); few of the major books were sent to FiJlkJ;ore for review. This is a serious breakdown in communication between what should be to-operating disciplines; the time is surely ripe for some bridge-building. Scholars have disentangled many levels of meaning within. the word "witch," and there is still lively debate whether certain traits are "learned" or "popular," whether explanations should be sought in largescale cultural situations or in Iocal political feuds or in purely personal conflicts. The data are usually heavily mediated; trial records ate dominated by the preconceptions of the interrogators, which may affect the depositions of witnesses and will certainly be reflected in the confessions, the verdictsand the subsequent written accounts. Folklore of later centuries is also partly shaped by memories of the dramatic allegations made at the .time of the witch-hunts, The topic is so vast and many-sided, raising so many distinct yet interlocking problems, that no single book, let alone a paper, could do it justice ..Quaife 1987 summarises all major theories; Ankarloo and Henningsen 1993 contains a range of excellent papers; Levack 1995 is the latest general synthesis. New interpretations and information are constantly being presented, controversies are lively; one writer remarks ruefully that "the topic generates new questions faster than one can resolve the initial ones" (Briggs 1989, 104). AU I can do here is to pick out themes from certain books of the past twenty-five years, and allude more briefly to others, in the hope that this may rekindle the curiosity of British folklorists about a subject which surely has a strong claim on. our attention. Terminology English being rich in near-synonyms, there are many partly overlapping terms such as witch/wizard/warlock I sorcerer / magioian / conjurer, with or without qualifying adjectives, both in older writers and in our own times. will here keep tothe simple term "witch" for the personalleged to do harm by magio=i.e., I will not be using the anthropological distinction between "witch" and "sorcerer" according to whether the power is innate or externally acquired. It would be too cumbersome to insert a sceptical adjective ("alleged," "supposed," "suspected") before every single occurrence of the word "witch," but its omission should not be taken to imply that r consider that the person(s) mentioned had actually performed any magical procedure; the records very rarely testily to anything more than angry words. kin most periods and regions, at least eighty percent of the accused persons were women, I will normally use female prenouns in reference to a typical witch. English has several traditional names for the specialist who uses magic to break the supposed witch's spells. He or she may be called the cunning man! woman, wise man / woman, white witch, good witch, conjurer; wizard, sorcerer. But none is completely satisfactory. The first four are too broad, as they we also used for a specialist using tradi tional magic for other helpful purposes" for example healing or detecting thieves. The last three are ambiguous, as they are also often applied to harmful magicians. There are two old compounds, "witch-finder" and "witch-doctor," but the first is constantly applied to Matthew Hopkins, who Was not at folk practitioner at all, while the second is now associated with Africa, not England. James Murrell, a famous Essex cunning man (d. 1860), used to refer to himself as a "Master of Witches," but this, too, is confusing, as it could be misinterpreted as a claim to be their leader, not their destroyer (I am indebted to Alan Smith for this information). I will therefore alternate between "cunning man I woman," these being the most widespread and least ambiguous traditional terms, and two neologismsthe precise but rather artificial "anti-witch," and my own colloquial coinage, "witehbuster," inspired by the American terms "crimebuster" and "ghostbuster," which. pinpoints the function accurately; For the Prench

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it. for instance. then. There are many similarities between. diagnosis. who were infhsenced by continental ideas. the analysis of local trial reports confirms that Macfarlane's Essex material is quite typical. within this. realistic. and accusations and trials centred upon this. Thirdly. it was most unusual for an outsider to hunt for witches and initiate accusations. The better-off neighbour. The victim would be relatively well off. Scottish Trials Scottish witch-hunting is the subject of Christina Larmer's Enemies of God (1981) and Witchcraft and . her findings and those of Macfarlane and Thomas--for in- . The year after Alan Macfarlane's book appeared. Macfarlane's chosen area is Essex from 1560 to 1650 and. a major pioneering work which combines a close study of local sources with the functionalist analysis of an anthropologist or sociologist in a way no previous writer had attempted. the functions of witch-be liefs in accounting for misfortune and reinforcing mora] standards . tOQ. for example as an explanation for misfortune or an outlet for social tensions. the supposed victim and the local community which was strikingly innovative in the 19708 and is a direct due to understanding what happened at the village Level. The witch had asked her neighbour for some small loan or friendly service. who confirmed and crystallised their suspicions.is drawn.He demonstrates that the "witch" and her "victim" were always neighbours. frequently. villagers were mati vated by older and simpler fears. the witch poor. 9-12). 569). convincing explanation for English witchtrials. on a much larger scale than. a more detailed scrutiny ofthree villages for some forty years. but this had been refused.. Various further refinements of socio-historical analysis will be discussed below. The functional analysis proposed by Macfarlane for the Essex cases is echoed in Thomas's survey of the rest of the English material. While intellectuals were absorbing or debating continental notions about devil-worship. together with Macfarlane's. broad spectrum of cultural history.It is a monumental achievement. but magical flight and transformations were hardly ever featured. feeling anxious and guilty at having failed in his or her social obligations.and seventeenth-century England. and who encouraged the accusations whicheventuall y led to legal prosecutions. and she had shown anger.Reli~ gion (1984). It was they whom the victims consulted. the belief in the efficacy of a righteous curse. Macfarlane thought that such. Macfarlane establishes some important facts. Macfarlane highlights the crucial role of the cunning folk. However. from the sophisticated debates of theologians and lawyers to the minute particulars of trial records. despite the notoriety of Hopkins. Secondly. "there is still much about the fantasy side of witch beliefs whichcries out for explanation" (Thomas 1971. the village experts on the diagnosis of witchcraft and the use of counter-magic. identification and accusation preceding a trial. Thanks to the ample legal records.But it was the focus upon the personal interactions between the alleged Witch. this narrowly focused investigation reveals clear sociaJ patterns concerning the characteristics of those accused of witchcraft and their relations with theiralleged victirna and enables Macfarlane to trace in rich detail the whole process of suspicion. this book. a consultation with a "cunning man" or "wise woman" who confirms the victim's pre-existing suspicions. As Thomas himself noted.6 material I follow the usages of Judith Devlin and the translator of Ieanne Favret-Saada. Macfarlane's and includes far more on the roleof the elite . Protestant attitude of C<lUtiously selective almsgiving-c-one aspect of a general shift from a communal to an individualistic ethos. beliefs about the devil. Macfarlane offers a plausible socio-economic explanation of the underlying rationale for the suspicions . theories about the satanic pact. This has five Chapters on witch beliefs and trials in sixteenth. and made a major contribution to the understanding of this aspect of history when considered "from below. He also assesses the applicability in Essex of certain general theories on social functions of belief in witchcraft. namely "eounter-sorcerer'and "unwitcher" respectively (below pp. This being a nationwide picture. Animal familiars and the marks and "teats" supposedly used to suckle them were also mentioned in some trials. People thought that a witch could harm the health of humans and of animals (a process called m(jleficiu]1Z). Thomas frames this picture within a broad context of the Tudor and Stuart mentality at every social level He discusses. and an equally important one on "Magic and Religion": itcovers a. would later interpret allY misfortune as due to the offended woman's curse. devil worship and nocturnal gatherings of wi tches Were almost w holly absent from Essex. then comes a misfortune attributed to witchcraft. possession and exorcism: the pressures for conformity in rural communities. Fustly. followed by anger and guilty anxiety. but not equals. we find the pattern of help asked for and refused. episodes must have been particularly common at this period because of a clash between an older Catholic ideal of open-handed charity and the:newer. English Trials: The Social Historians' Approach I will start in 1970 with Alan Macfarlane's Witchcraft in Tudor and Stuart England.. more restrictive. normally suspicions arose spontaneously within the community. produced a sober. of England as a whole." Yet this picture represents only one facet of witchcraft. Here. there came Keith Thomas's magisterial work Religlol1 and the Decline afMagic. the only source that mentions them is a post facto pamphlet about the multiple trials of 1645the episode involving the witch-finders Matthew Hopkins and John Stearne.. but no previous scholar had taken them into account Finally.

and can be seen as "a sub-set within a moregeneral aggression-guilt model" (Briggs 1989. who would have encountered them at the Danish court in 1590. his later research leading him to believe that the transition from a communal ethos to an individualistic one had occurred several geneLations earlier (Macfarlane 1978). These male suspects were generally the husbands or brothers of accused women. In Scotland. Scottish elite classesnot onlycontrolled the Erequency of trials but brought info them an awareness of continental-ideas about diabolical pacts. The actual level of judicial activity depended on local courts controlled by the nobility and gentry and was erratically distributed. but noticeably higher than the English figure=-epproximately five hundred executions. Monter 1993.Contemporary commentators were well aware of this preponderance of female witches.. plus an unknown number of suicides and deaths in prison. their position was made worse by social and economic dependence. 33 and 69-74). on a common store of myth. Vvhen he was nearly shipwrecked on the homeward voyage. the Aberdeen area) were swept by repeated hunts. Lamer estimates the number of executions at somewhere over a thousand. too. promising her future prosperity. as women were more -easily tempted to sin than men. Levack 1995. which made it easy to slip into thinking that there was some form of dangerous magic inherent in all women. by presenting himself as a victim of attempted Witchcraft. were usually those "who do nat fulfil the male view ofhew women should conduct themselves". has not remained unmodified or unchallenged. not the peasantry: often it was in response to a Government instruction that witches were to be eradicated. to respond to the mquisitor/s questions (Larner19'8'lj 36). :in a much 'larger population. the Lathians. Satan-worship. fantasy and nightmare. for reasons so far unexplained. and shown her anger. had made some request from. The number of such elements incorporated into the confessions varies greatl)j with those of Isobel Gowdie and the Forfar witches being particularly rich in sensational impossibilities. relation to accusations. but thought it quite natural. a confession from the accused. as her English counterpart often was) and unpopular. the typical Scottish suspect was an elderly woman "with a sharp tongue and a filthy temper. She writes: Witch confessions represent an agreed story between Ihe witch and the Inquisitor. through hallacination or imaginati. scientific opinion from. orgies and group worship of Satan are even rarer. kill bees. 430-1). not only in 1590 but in later trials too. Lamer believes. she.the ratio averaged 80% women to 20% men-far more men than in England. witches and traitors plotting to destroy the IGng. NocturnaJ gatherings of witches are only occasionally mentioned.. usually in multiple trials. 113-39). As Scottish law required. he had then set a mark on her body and had had sex wi th her. more spiteful in word and deed. while others (Fife.Witches and Witchbusters 7 as something more subtle than merely agreeing to leading questions under threat of torture. cannibalism. where they only made up 7% of the total. Macfarlane himself has since withdrawn his suggestion that there was a specialcrisis of conscience over almsgiving in Tudor and Stuart times. and English Trials: A Contilwiug Discussion The work of Macfarlane and Thomas. flight. Pliny onwards held that menstrual blood could harm crops and food. 9-15. Lamer's work is an important contribution to two of the ongoing debates about witch persecutions in general: how far they were orchestrated by the state as a means of imposing centralised order (Briggs 1989. however.In more. In Scotland. gene-ral terms. and similar elements of "fantasy" usually lacking in England. and by the increased demands for piety moral conformity imposed by both the Reformation and the Counter-Reformation. orgiastic gatherings. Lamer thinks it probable that these ideas were introduced by one person. a neighbour. James was of COUrse reinforcing the God-given legitimacy of his own rule and the devilish wickedness of his political enemies (Lamer 1984. the demand for prosecution came from the ruling classes. women being then regarded for the first time as fully responsible for their own spiritual salvation. been refused. and the relevance of gender (Karlsen 1987. though highly influential both in Britain and abroad. as Lamer points out. in which the witch drew." fairly low in the social scale (though not in deep poverty. But in severalvital respects the Scottish situation was unlike that in England. this is low compared with most European countries. Hester 1994). which followed a stereotyped pattern: the witch would say that she had met Satan in the form of a man or a dog. others very few. he blamed it on storm-raising witches allegedly working for the Earl of Bothwell.160]) . drawn into the net of a multiple trial (this was also the case for eleven out o£twenty-three men accused in Essex [Macfarlane 1970. The main one was the pact. Indeed. 98-9 and 198-9). Of course. a psychological mechanism of guilt projection . the link between quarrels caused by begging or borrowing and accusations of witchcraft is confirmed by data from several other countries (see below). and allowed the threat or the use of torture to obtain it.on. Moreover. This she sees as a process of repression of deviants typical of an age of faith (Lamer 1984. more resentful. 7-65. Those accused of witchcraft. and had renounced her baptism and sworn allegiance to him. a topic currently attracting lively international debate. these "fantasy" elements duly appeared in the confessions as well as the indictments and verdicts. Lamer sees this process Lamer also pays particular attention to the question of gender in. stance. and so on. many regions had no witch trials at all. James VI. The ensuing trials (in which James personally urged the jury to convict) gave wide publicity to the idea of devils.

e. Holmes argues that it was primarily local men who controlled the process whereby suspicions became formal accusations. Additionally. the women who con- . Also. though the only one that persisted to later centuries was the water ordeal. because of their role in nursing. tracts. Muchembled 1981). not why there was a previous readiness to believe in the possibility of bewitchment. credulous and lustful (Quaife 1987. He picks out three beliefs as being dearly" popular" ---'the preponderance of women as witches. 111-19 and 127). 13740). and it has been further suggested that their tasks "as cooks. and a woman prominent in one faction was scapegoated by the other: This approach resembles the concern with local power politics in the work of Paul Boyer and Stephen Nissenbaum on Salem. and diabolic "continental" -style witch beliefs into a single model. and thus affected popular belief for a while. they were usually above childbearing age. one could add how frequently cattle and dairy-work featured in the accusations in many countries. Debates and Comparisons Jacqueline Simpson A eurrently vigorous area of debate is the issue of gen~ der. This pattern preceded the period of the great hunts and re-emerged at the level of folk belief once the hunts were over . many were past the menopause. Give Holmes has stressed that popular opinion manifested itself both in accusations and in verdicts. Sussex. one practised as a healer and interpreted visions about fairies and treasures.415). It was primarily women who decided whether an illness was due to a spell. and a book by Marianne Hester. Carol Karlsen strongly argues that in America most accused women were not under the control of male relatives 'and were. menstruating irregularly at her menopause (Bethencourt 1993. Annabel Gregmy has explored in great detail the unusually well documented prosecutions at Rye. being finandally prosperous and socially advantaged. l~ has also been pointed out that Thomas had undervalued the coherence of popular beliefs and practices and overstressed their ad hoc functionalism. Gregory explains the situation as a political one. adolescent girls testified as victims of possession. and whether their menfolk should be asked to set legal processes in motion.Sharpe highlights the fact that a substantial proportion of witnesses were women." The possessed were subject to social pressures from their families and clergy. and older women as e ammers tor "witch marks. driven by fear of the supposed witch's verbal powe~ and that suspicions arose out of conflicts between women (Sharpe 1991). whether a particular woman was a witch. Burke 1993. atising from feuds between commercial factions in the town under economic stress. especially in the female line. the animal familiars. or Robert Muchembled's on certain trials in Flanders (Boyer and Nissenbaum 1974..440). The British evidence will need reassessment with this factor in mind. the idea that their powers were hereditary. the Evil Eye was attributed. The accusations reflected a struggle to claw back control of property into male hands and force women to accept their "proper" role (Karlsen 1987. modified according to the level of complexity in the SOciety where it operated (Rowland 1993). women appeared as witnesses when the charges concerned sickness or death. Internationally it has usually been seen as an echo of religious stereotyping of women as morally weak. Holmes 1984). Feminists seized on this as evidence of gross patriarchal oppression. has succeeded in linking the differing phenomena of "English" -style. Le. or by unusual religious views. and though their arguments were crude and inadequately based. though the distinction between elite and popular beliefs is important. Of the twoaccused women. while the other had consulted her. Estonia) most of the accused were women. Finland. certain elite notions (including the pact) were diffused through sermons. To see witch-hunts purely as misogyny and patriarchy in action is an oversimplffication. A similar discussion is taking place in Britain. 79-95). Until the rise of feminism in the 19705. 10-14. this breakdown in good neighbourliness was considered spiritually dangerous. economically independent. in 1607 (Gregory 199'1). Francisco Bethencourt has interestingly linked the issues of sex and age by commenting that in medical theory in seventeenth-eentury Portugal. In reply. and also considerable differentiation within each social level (Geertz 1975. to theemission of "foul. and that of these. or were about to become. chapbooks and ballads. African. English material is discussed in artides by JA. Using depositions (t. Lamer' 8 interpretation of the Scottish evidence has been mentioned above. The peculiarities which both these authors see as sharply differentiating English witchcraft from continental beliefs are now known to be part ofanalternative pattern which can be traced over many areas of northern Europe-a-areas which were "peripheries" rather than "centres" (Ankarloo and Henningsen 1993. healers and midwives" easily led to suspicions of using magic (Levack 1995. and framed their accusations accordingly. and that. scholars had not given much thought to the well-known fact that (except in the most remote countries: Iceland. witness statements) from Yorkshire assizes in the 16408. in practice there was more mutual influence and interpenetration than he had implied. by pride. and had in several cases broken gender norms by sexual misbeha vicur. Meanwhile. In support of this latter point. Robert Rowland. Bearing in mind the disagreement between Larners emphasis on the role of the ruling classes and that of Macfarlane and Thomas on interaction between neighbours. Sharpe and Clive Holmes. Yet this "wise woman" did not conform to stereotype. they spurred historians into serious consideration of the point. fetid and malign~t fluids" from the eyes ofa woman who was mal mensiruada.8 Can only serve to explain why a particular accusation occurred.

the topic needs further investigation. especially the famous prosecutions at Salem in 1692 (including Boyer and Nissenbaum 1974. The victim discusses these suspicions with friends. Gijswijt-Hofstra and Frijhoff 1991. Demos 1982. Compari. There have also been many studies of the New England trials. Ehrenreich and English. Hall 1989. Several writers have said that such women were especially liable to be persecuted because their "ancient" and "natural" methods were seen (by men) as suspect (Forbes. she adds little to Macfarlane's work. and seems ready to believe that at least some of the alleged witches shared the commun. are identical. descended from British folklore. and especially five pamphlets' giving more detailed accounts of someof these events. 25-55). weaving) threatened men's livelihoods by their competition. Karlsen 1987.the equivalent of our" cunning man") who confirms andilegitirnises the identification of the witch that the victim was already predisposed to make.Witcfles and Witchbustel'5 ducted physical examinations of suspects were expected confirmelite assumptions. There certainly were plenty of clerical writers everywhere (both Catholic and Protestant) who declared it sinful to seek help from charmers. some cases arose from mutual accusa- 9 lions by women healers (Klaniczay 1990. 166-70 and 201). her economic contextualisation differs from his chiefly in pointing out that widows and spinsters who tried to support themselves by a craft (e. but for reasons of space I cannot discuss them here. in order to refine our awareness of what is and is not peculiar to ourselves. but often failed to do so. 128..e..al belief in. The counter-sorcerer often recommends ways of removing the spell. often by using the technique of scryingin water or a mizror. Rosenthal. 9 and 1424). Ankarlco and Henningsen 1993). but their arguments have been. Pocs 19~9. Hester 1994. Men. the pamphlet on the Essex trials of 1645 alludes to intercourse with Satan. he argues. these have revealed many use£uJ differentiations.eteeuth~Century Frmloe To observe the role of witchcraft in folk beliefs nearer to the present time. was a form of sexual violence against Women. their own powers and tried to use it to intimidate others and gain benefits for themselves. 7-105). British trials should now be compared not merely with a general background of "the European witch craze" but with specific features of specific areas. turn firstto French peasants of the nineteenth century. Butler 1990. village healers and midwives. Yet Macfarlane and Hester both think it uncommon for English "wise women" to be denounced as witches (Macfarlane 1970. at the popular level. From the viewpoint of "revolutionary feminism" she re-examines the Essex trial records Macfarlane had studied earlier. 129-88. Hester concludes. American witch-beliefs were. and evidence against another might imply a lesbian relationship with one of her aceusers. 116). In America there were cases of accused midwives (Karlsen 1987. 107-204). In recent years there have been several hooks and articles focusing on the trials and I or beliefs of precisely defined regions and periods within Europe (Midelfort 1972. were the prime movers in prosecutions. as the pamphlets described (ibid. Nin. the issue of gender. 157). Witch-hunting. though overlaid with religious theories of possession. Henningsen 1988. though cunning men are not mentioned (Coodbeer 1994. There were Scottish cases where a woman in her confession referred to her healing powers as derived from suspect sources (fairies.sons are illuminating. The situations described by Devlin are practically Identical with those in Britain three hundred years before.. which he or she blames On somebody with a bad reputation. 62:-74). the evidence from France is disputed (Horsley 1979~ 70'5. 1993). the counterspells. Coodbeer 1994). women the ancillaries. Horsley 1979). Klaniczay 1990. cannot be eliminated (Holmes 1993). but not entirely absent. Johansen 1991.g. brewing. gender-and indeed sexuality-is central (Hester 1994. Acta Ethnologic« Hun. a servant unjustly dismissed. a simple dichotomy between "British" and "continental" concepts or practices is far too blunt a tool. Another problem concerns attitudes towards" white" or "good" witches. Factually. in which witchcraft accusations were a weapon for ensuring the subordination of women. and often visits a counter-sorcerer" (co1'JJl'e-sorcier. the dead). Holmes concludes. for example. sexual and moral supremacy and was used to reinforce these: the relation between the sexes was one of conflict and violence.garica 19912. and also discussion ofbroader zones (Levack 1995. reminisII to . B]Figgs 1989. 1966. and! or somebody he or she has recently o£fendedsomeone who has been refused charity or hospitality. She concedes that women often accused or denounced one another. and of the general interaction of religious and magical beliefs in early American society (Weisman 1984. 289-90). 63 and 82). there was sometimes a lurking fear that anyone who had power to heal the sick might also harm them (Klaniczay 1993. Briggs 1989. de Blecourt 1994. severely quesHoned (Hatley 1990. Protestant pastors in particular struggled to persuade their people that this constituted a grave mistrust of God's Providence (Clark ] 993. . Sexual elementsare less explicit in English trials than in continental writings. i. 42-6. a rejected lover. A victim attributes a misfortune to a spell. we can. 288--92) . one witch 'Was alleged to have tempted her own son to incest. though occasional examples do occur (Gregory 1991).191-229). familiars were said to suckle from the witch's genital area. 1973. For Hester. 16 and 60-75. But the main thrust of her interpretation is to argue that witch-hunting rested on assumptions of male social. de Blecourt 1994. whose ideas about it are well described in chapter 4 of judith Devlin's The Superstitious Mind (1987): their background in earlier centuries can be found in Robin Briggs (1989. and therefore were just as much a social "problem" as those who became dependent on charity. in Hungary.

the methods they used. In 1951 a Cerman writer. So far. She explains evil events. gallows or the stake. assault cases arising from attacks on witches. in the rural areas of Schleswig-Holstein in northern Germany between about 1930 and 1950. describing the misery the rumours had caused them. or more ra:rely a woman. it could be colloquially rendered as "witchbuster. tangled feathers. But Devlin's view of the social function of witch beliefs is grimmer than theirs . his book is a fierce attack on the whole belief-system which sustainedthem. Johann Kruse. Macfarlane additionally thought them a useful means of facilitating the transition from a communitarian society to an individualistic one (Macfarlane 1970. no threat of prison. the person (usually a woma:n) suspected o£being the witch. men were suspected of witchcraft more commonly than in Britain. ostracism and general ill-will. and. Here. a book which seems little known to historians and folklorists. The Hexenbanner would tell the victim to burn the stinking weed asafoetlda ("Devil's dung") all night in every room of the house. if the assaults came to court. 564-7). . after which the witch would be bound to visit the house within three days." The term Hexenbanner means "someone who drives out. on the contrary. suspicion and cruelty. Here. but the favourite method was fumigation. even more optimistically that provided the law was not called in to persecute and prosecute. buttons threaded with human. invisible.10 cent of those in British folklore: roasting an animal's heart or liver stuck with nails. Anyone who comes to the house while this is being done is identified as the witch. and many pathetic letters written to him by the so-called witches themselves. she wrote: fulfils the function of defining the normal standards and boundaries of the local society by being placed on :its margins.. the Hexenbanner=e man. not rivals. His sources included the gratefu11etters from clients which the Hexenbal1nerproudly displayed as advertisements. crucially. When counterspells had failed. It is worth mentioning that these techniques were often accompanied by devout prayers. Lamer argued. while Thomas thought it socially beneficial that fear of witchcraft maintained the older ethos of charity. three individuals were involved: a victim who believes himse If or herself to be bewitched. no legal prosecution of witches. or boiling a chicken with nails in a pot. the witch.inated" all their witches if they could have got away with it. was enough to break hearts and ruin lives. There was. Like all anti-witches. victims were sometimes told to scry in a bowl of water till they saw a face they recognised. It was almost inevitable that some neighbour or tradesman would call. as so often in peasant cultures. Devlin does not discuss the issue of gender. but she does not threaten the community's well-being to the extent of needing to be eliminated (Lamer 1984. or various divinations could be used. and so become labelled as the witch: if nobody did come. or animal hairs: Kruse says that these were often planted by the witchbuster himself. the witch was perceived as deeply threatening. To identify the witch. the witchbuster would ask whether there had been any odd noises or gusts of wind during the night. those who believed themselves victims of spells commonly turned to physical assault-attacking the suspect by beating or burning her. conjures away or exorcises witches". and the effects of accusations were disruptive in the extreme. The· counterspells described by Kruse are based on The cases cited by Devlin from nineteenth-century France show that there. Diagnosis involved searching the victim's house and land for "magic" items such as knotted rags. and to either advise the victim what counterspells to perform or to perform them himself. the Hexenbanner was expected to diagnose whether the sickness or misfortune was caused by a spell. 113-18 and 247-8). and fear of being accused deterred people from expressing anger openly (Thomas 1971. they took the law into their own hands-as indeed commonly happened elsewhere. It is remarkable for the mass of detailed and unbowdlerised information it includes. the picture is much the same as in Macfarlane. magic and religion were seen as allies. Clearly. French peasants in the nineteenth century would gladly have "elim.Thomas and Macfarlane agreed that accusations of witchcraftwere a clever way of transferring guilt onto the weaker party in a quarrel. the libel actions brought by alleged witches desperately trying to clear their names. but even more for the passionate indignation which inspires every page. no matter how ancient a:nd folk-rooted it might be. too. a mayor refused to prosecute members of a crowd which had lynched a beggarwoman suspected as a witch (Devlin 1987. Thomas or Lamer. Kruse found a world of fear." Kruse was outraged at the power these people wielded and. not to mention slander. with doors and windows shut. In one case in 1834. while the counter-sorcerer was always a man. 197). and it is thought that the pain the process inflicts will force the witch to lift the original spell. of course. Peasant communities regarded all this as thoroughly justified. here. once the witchcraft laws had fallen into disuse. yet what there was. published Hexen unier uns. setting fire to her house-or sometimes to murder. judging from the examples she cites. judges were sometimes lenient to the perpetrators." once his interest in the subject became known. too. Jacqueline Simpson Germatzy 1930-50 There is evidence from the present century to confirm this. 46). and say that that had been the witch. No longer being able to call upon Church or state to protect them from the perceived danger. whose role corresponds to that of the English "cunning man. the mere existence of suspected witches could be beneficial. to identify the culprit.

Suspected witches led miserable lives. They mightadvise the victim to attack the witch and draw her blood. 10). Kruse gives details of several murders in the 19205 and 1930s. in. since the popular press printed bits of academic folklore without comment. Pavret-Saada worked in a rural area of westem France between. Threatening letters. they used his or hex faeces as an ointment (occasionally causing blood-poisoning). of informants who perceived themselves as victims of witchcraft attacks and interpreted their misfortunes in this way . 9). Two types of counter-magic are used in the ensuing power struggle. however. But Hans Sebald found that episodes of Violence against suspects were getting rarer (though there had been a bad case of arson in 19'76). 127).e. Germans did not merel y bury dead calves or burn their hearts to stop outbreaks of cattle disease. more openly aggressive. anyone who doubted their power was no true Christian. As in Britain. the-witch" {ibid. They took large fees for their work. in a crisis situation" is retrospectively identified as the cause of harm. and lnge Schock reported similar beliefs from the south-western regions at about the same time (Schock 1978. and to discuss the trouble with nobody but the unwitcher. but unlike rum she acceptsthem at their own valuation as brave champions who put themselves magically at risk by pitting their power against that of the witch. Her study is based on participant observation-son a quite remarkable degree of participation. and turns them back onto their original sender. "In 'Witchcraft words wage war" (Favret-Saada 1980. Pranc« 1969-. something stolen from the witch's house.75 An equally recent picture. their daughters were assumed to have inherited their powers. The function of "witchbuster" in this community was thus divided between contrasted figures (Sebald 1984.F. They could either go to someone who Was already known as a witch and pay him or her to use countereurses against the attacking witch to force her to withdraw the curse (a process Sebald usefullycalls "justice magic"). mor-e commonly. or. or smeared them all over the Suspected witch's doorstep. to make a magical counterII . the main ones being to keep the house locked. the witchbusters would hold impressive cursing ceremonies. They whipped their sick children in an attempt to break the spells on them. tears and superstitions passed on to new generations. and at one point began to fear that witchcraft was being directed against herself. they would consult a. In the area of Sebald's particular research. furthermore. but whipped sick cows till they bled copiously. And whenever some old woman in the village feU ill. The second is "to return evil forevil. They would maim a dog or cat (ideaUYr one belonging to the witch). as it was believed that a dying witch would pass her power into anyone who was holding her hand. anyone: whose illness persisted might urinate OI defecate on the grave of the witch who was believed to have caused it Kruse's indignation led him to attack German education in general and academic folklorists in particular for naively presenting fairy tales and rhymes about witches as part of the glorious German Yolk heritage. the persecution continued. A set of words spoken. the] ura mountains of Franconia.Her key interpretative concept is the power of the word. even university professors know that witches really exist!" 11 There may well . and the folklorists themselves were apt to censor their material. In this way.still be witchbusters active in GermanYr though I have unfortunately not been able to see J. This experience won her the confidence of a handful. as some British farmers did in the previous century. 132-53). The first is simply to teach the victim methods of self-protection. which was taken as clear proof of their guilt If they fell ill. and that most children did not know of the old beliefs (Sebald 1978. Even after death. some reputed witches killed themselves. and their speaker as a witch. informants may have been cautiously selective in what they told middle-class British folklorists in the nineteenth century. beating. and were similarly treated.. their homes were vandalised and their pets injured. fact. "The unwitcher takes upon rums elf these words originally spoken to his client. Kruse himself estimated that despite his lifelong campaign there were still "several thousand" in business in the 1970s. ignorant or dangerous in the ideas they contained. never admitting thatthere might be anything unpleasant. more brutal. since she became deeply involved in the beliefs she was studying. 1969 and 1975. Not surprisingly. wholly benevolent and devoutly Christian type of female healer who would cure the trouble and recommend protective but non-aggressive charms. uncritical readers found their own views coafirmed-> "Look. peasants who thought themselves bewitched had a choice of actions. can be found in French ethnographer Jeanne Favret-Saada's Deadly Words: Witchcraft in the Bocage (1980).Witches and Witchbu(. burning or tearing clothes belonging to the sick person or. In the 1930s and 405. she learned a lot about what she calls the "tmwitchers" (leI> desensorcelleurs). better still. they boiled bottles of the victim's urine. assaults and arson were not uncommon. no one was willing to nurse them. It: may of course be that the difference is more apparent than real. their husbands and sons might lose their jobs." i. but they also sprinkled it round the house as a proteclivecharm. Like Kruse.Baurnhauer/s (1984) updated comments on Kruse's work. to' avoid even the slightest contact with the witch. If these counterspells failed. but presented from a different point of view.ter~ similar principles to those in British folklore but are coarser. and claimed the authority of God and the Bible for what they did. They were ostracised and insulted.. the localwitchbuster claimed the credit. 223). and drag it round the bewitched person or cow till it died. in order to transfer the illness back to her.

though of course the "victimised" family break off all contact with the person they caLI "their" witch. he or she can fly by night. this is a virtually universal and very ancient concept and has nothing learned about it. until at length a therapeutic "cure" is achieved. particular social group. But Richard Kieckhefer's study of European Witch Trials (1976) showed that after about 1500 sophisticated concepts such as the demonic pact and the sabbath had filtered down to the popular level. butit. (1) A witch is someone who inflicts harm (maleficium) by magical means. . and. the magic and counter-magic is regarded as a secret vendetta. It is these last two definitions that need investigatiortIn trial recor-ds and books on demonology such as the Malleus Malejicarum they are closely intertwined. on which much has been written in recent years (for excellent surveys with full bibliographies. is simple and widespread. (3) A witch is a member of a secret sect of Satanworshippers who meet regularly and practise ritual murder. or possibly sometimes to advertise their own powers (ibid. The idea of the satanic sect performing cruel and disgusting rituals is generally now agreed to be an invention of the medieval educated elite. trial reports. though judges in their verdicts poke of devil-worship. But nobody sees it that way. he argues that the Church used It against several groups of heretics during the Middle Ages and later transferred it to witches.. 24). and should not.180-1). through confessions forced from the suspects? Was th. selfless protector and avenger. which mayor may nctbe present simultaneously in 3. counselled by the unwitcher. books. In Jutland. it has now been realised that the extreme demonology of the Malleus met criticism from within the Church itself. Sharpe 1991. Johansen has found that the accusations (which arose in much the same way as the Essex ones studied by Macfarlane) . and consequently has nothing to tell about large-scale ostracism. the unwitcher is regarded as a brave. it has its own prehistory as an accusation flung by dominant religious groups against allegedly dangerous minorities since the days of the Roman Empire. since the la tter was capable of variation (Henningsen 1980. above all. Was belief in witchcraft artificially constru.in which the victim. and many historians would be content to call it part of popular culture. Problems of Riston) Having brought the story almost to the present day. (2}A witch is someone who gets magical power from the devil.12 attack to send illness or death to the alleged witch. this definition depends on a prior belief in a well developed religion which includes the concept of a personal devil (or a sinister deity such as Hecate). and eventually came to doubt whether anybody ever actually initiated black magic. One argument centres on questions of elite versus popular culture. in contrast to the communal build-up of tension and suspicion seen in earlier periods and in Kruse's and Sebald's German data. 011 the other hand. Favret-Saada reported no cases where unrelated victims agree in blaming the same witch. Logically. as she points out. which were they and where did they come from? There are four components in the stereotype of a Witch. sermons. The French victims are ordered by their unwitchers to keep silent about their troubles. it might mean that the belief-system is crumbling in France and that believers feel they would not get communal support if they discussed their problems openly.is part of a deliberate policy of "acculturation" enforcing conformity on "backward" populations? Or did certain aspects of Jacqueline Simpson these beliefs originate in popular culture-in traditional folkloric fears and fantasies-and if so. 133-6). constructs a diagnosis of his I her misfortune and reinterprets events to fit it. ride on strange animals or objects. PavretSaada stresses the subjective psychological aspects of the whole process. The emotional bond between them is very strong. She does not mention the possibility that the counter-attack forces the witch to lift the spell. Favret-Saada was unable to make contact with anyone suspected of witchcraft. obviously. An interesting feature in this French material is its intensely private nature. and turn into an animal. Klaits 1985. Favret-Saada was told about some specific instances where this had worked. As Norman Cohn so brilliantly demonstrated in Europe's Inner Demons (1975). so it seems that the p. and not merely due to the small number of informants interviewed. and noticed that her informants sometimes seemed to "feelrather guilty about having authorised the unwitcher to do it. not of the lower strata of the population.d on the population at large through pressure from rulers.347. but peasants could share with their rulers and indeed transmit to them communal fantasies of secret meetings and the night-flying witch" (Lamer 1981. where trials were concentrated in the years 1617 to 1627. be regarded as a universal expression of the elitist viewpoint. Quaife 1987. Unlike Kruse. and Levack 1995). they began appearing in the accusations brought by a witch's neighbours. cannibalism and sexual orgies. but in recent years historians have tended to separate them. the only perso11 the victim can trust. whereas before that date the neighbours spoke only of muleficium. Christina Lamer's study of Sc ttish data has led her to conclude that there were different layers of popular belief by the late sixteenth century: "Everyday belief was concerned with malice. (4) A witch is not entirely human. perhaps it was only the unwitchers who performed aggressive rituals. If this is indeed the case. see: Monter 1983.either in retaliation on behalf of a victim. an unwitcher performing connter-magic to bring illness or death to a witch is taking on the role of witch towards that witch. too.rocedure is regarded as sheer revenge.cted by medieval intellectuals and only impose. let us return to history and to the debate on the origins of European witch-beliefs and witch-hunters.

Was all this mere fantasy. the other. and secretly drank wine in people's cellars on their homeward journey.. 12. and could number five thousand or more. 6. One emerges with the impression that some tienandanii did know one another. and for those things won by the benandanti that year there is abundance" (ibid. namely church frescos. The trial records are no help on this point. for the Church and the law have never approved of "cunning folk" and similar self-appointed experts on the supernatural. which in Scandinavia sometimes included such themes as witches stealing milk with the help of demons (Iohansen 1991). the battles took place frequently. on four occasions we fight over all the fruits of the earth. each region requires special investigation. another time over the livestock. the importance of Ember Days. Their army had a captain. that groups of superhuman female beings travel the world by night. not in their real-life activities. these benevolent spirits. but urinated into the barrels (ibid. but there are examples from eastern Europe and the Balkans. One time we fight over the wheat and all the other grains.. He suggests a rather unusual route by which elite concepts could have reached the peasantry..mtdanti said about their out-of-body experiences. and detailed regional studies are appearing in increasing numbers. What is remarkable about the benandanti is that in addition to healing they also claimed to take part in magic battles on behalf of the there is abundance.. but it is impossible to teU if they ever met as a group. While their bodies lay in a trance at home. it must be weighed on three successive Thursdays. The weapons in their fights were plant staLksfennel and viburnum for the benandanti. and.Witches and Witehbu. So far. a banner and a standard-bearer. usually on Thursdays.ster. his recent and very complex book Ecstaeies (1990) argues that belief in gatherings of night-flying witches is not.and "while the child is weighed On the scale. that certain humans can send their souls out in trances to watch. but derives from the mingling of two ancient ideas: one. so normal. They did try to get some information about the identities of other benandanti. One described how to heal a sick child. but that the confessions ofteninduded allusions to the diabolic pact and similar demonic elements. which had the form of a man" -a man called Zan de Micon. 7-10. as far as I know. after all (Ibid. and ultimately in prehistoric shamanism. the use of viburnum branches such as were carried in Rogation processions. "those who do good": there can be no doubt that their beliefs and behaviour belonged to popular culture. the creation of an ecclesiastical . But according to others. usually for benevolent purposes. 27 and 162). and were to prevent witchesentering people's houses to do harm there.elite. 153 and ISS). and also other times over the vineyards. The people concerned called themselves benandanti. even to the point of killing him" (ibid." said one benandan te. or did groups oibenandanti meet in real waking life to carry out anti-witch rituals on certain dates? Counter-magic performed by a group is not recorded in west-European folklore. the army of the witches was Similarly organised. they served till the age of forty./captain. 3 and 150-1). The benendanii said that they were marked out at birth by being born with cauls. The starting-point for Ginzburg's vast odyssey was his discovery (Ginzburg 1983) of art unusual type of witchbuster in the Friuli region of north-eastern Italy in the late sixteenth century. since deadmaybe a devil. but if we lose there is famine . the interrogators were chiefly interested in what the ben. of course. they can be further broken down into individual motifs. "that year Fantasies concerning flight. The cauls they carried . and at the age of twenty would be enlisted and "summoned by means of a drum. and in fact these particular practitioners were being interrogated in Church courts because of their unorthodox beliefs. they were consulted over mystenous illnesses. 156 and 160). He identifies elements from this pattern in folklore from various places and periods in Europe. and practised healing by counter-attack. 154. Both armies contained both men and women. for witches not only drank magically in the cellars. in Celtic religion. sorghum for the witches. and the point at issue was the safety of the harvests: "If we are the victors. Sixteenth-CentunJ Italy 13 whole community. the same as soldiers"... the battles were seasonal. One scholar zealously pUrsuing this line is Carlo Ginzburg. whether through confusion or as a deliberate smokescreen: the captain was a strangera German-a man called Battista=an angel made of gold-"a certain invisible thing . their insistence that they were soldiers of God. and analogues to each motif can be hunted far and wide through the folklereof European Christian societies and the religions of non-Christian ones. These benandanti saw themselves as soldiers of Christ in a spiritual fight against evil. Like the witch-busters of other societies. after all. animal riding. According to some witnesses. and animal transformation fascinate those scholars who are concerned with origins rather than social functions." but the men on trial gave contradictory replies. occurring only on the four sets of Ember Days. The notion of psychic group warfare is striking. or even to accompany. Ginzburg noted some Catholic elements in their beliefs: the angel leader.. In assessing such interactions. their souls went out by night to join an army that fought against an army of witches: they also took part in games and dances in the spirit world. led by a male captain. and especially of the . particularly to the wine. Once they have been separated from the Church-inspired concept of the satanic sabbath meeting. the captain of the benandanii USesthe scale to torment the witch who has caus d the injury. were based on allegations of maleficium. And so..

And they were forbidin the form of a snake Or lizard to drive the dragon-like den ever to carry viburnum branches in Rogation prostorm demons away from the crops of his community cessions again. thou. 161. Recent folk traditions from Istria. but there is nothoriginally they were initiations .Jacqueline Simpson had been blessed at Mass .wizards called zduhaces were thought to rise into the air to do battle against rival Tedeschi 1993). Bosnia. ." where Armageddon will be fought. to In parts of Corsica there still are men and women storm demons OI. as recently as the to punish (Henningsen 1980. But the adversary can be human. ]60-6. Klaniczay 1990. their aim being to induce repentance.gh their combats were directed against one another and often explained as struggles to win plicitly denied it (Ginzburg 1990. 1993. Slovenia. the power to control weatherjare at ies were only halfhearted. and their talk of seeing witches at ties sometimes accused him of black magic (Dornotor 1980. Ginzburg 1990. and more information about these can be found of folk healers and witchbusters. there are Signs. 53-66) and Klaniczay (1990. that as witches who had caused illnesses. not demonic.. even if the legal authoricertainly heretical. Ginzburg 1990. An old man named 'Ihiess. and no doubt ." and that here at last was some were torn-off tree-trunks and boughs. and that Some said their battles took place on "the field of Ginzburg mentions various parallels to his benandr:rnti Josa:phat. of witchcraft as a pagan fertility cult. 59.s widely observable. of inquisitors in Italy and Spain towards witchcraft. and their mounts supporting evidence for the Margaret Murray theory were benches. werewolves were therefore "the hounds of crops (ibid .(less frequently) with teeth. 136-7 and 227-8). however. the Papal colours. zme]. not . TcfUosok were great was not what Ginzburg had said. (Pees 1989. gary include the figure of a good shamanistic magician not in rivalry with it. and sometimes only after battles with riimmediately commuted to a mere fourteen days con. This link. probably viewed their situation differently. Klaniczay 1990. 1993). brooms etc .The concept can even ing in the records of their trials to suggest that the hosts some reof witches supposedly threatening the harvests and be transferred to the witches themselves-in gions of Hungary it was witches from rival villages spoiling the wine were anything other than imaginary." whose main function is to go out hunting in trance.. but this was themselves. and m. In but the aim the same. if envisaged as human. They were bring back seeds of wheat and fruit. night raised suspicion that they might be witches themSometimes famine or abundance. 165-6). This. witch cult. in which they handled with impressive patience and moderation. 254. apparently to win conAnalogy withcertain Balkan data (see below) suggests trol of cows and crops (Klaniczay 1990/141-3 and 147). and he has since ex..fighters too.any cases were dropped. He is usually born with a caul or and . The Hungarian zme] would send his soul into the sky fined to their own town limits. Monter 1983. mogut.One might add that their Eastern Europe. this assessment is logical. zlludac or tliltos) who nection with New Englanders (Goodbeer 1994.. 234).. When Gillzi'burg' s work first appeared in Italy in wizards of nei:ghbourlng areas to win the weather and good crops for their own tribes. 138-43). some scholars thought it showed that the benandanti 'held actual fights against real-life "mem. or "the domination selves. the bentll'f. beginning of this centtu:r. Their belief in soul-journeys was implacable enemy of witches. Such leniency was the general attitude (POf:S 1989. of course. Croatian and Slovene belief. said. however much they denied it But the enquirof the sky" (i. 244tective charms in general. Montenegro and Huntheir actions as complementary to their Christian faith. Ossetian tradition in the late ninesentences in 1580. to hand over their cauls.. as has been pointed out in con. The relation of the benandanii i to their church was rather like that of a posse of vigi. Klaruczay 1990. at great risk to also sentenced to six months in prison. would have been identified with whatever equivalents of the known as mazzeri.bands organised in military style. as indeed it is for pro.val magicians (Pees 1989. 15-17) has. and souls travelled at midwinter to the land of the dead to to perform some mild prayers and penances. he falls into trances and may fight in the sky in animal lantes to the police-tbemethod officially unapproved. probably meaning "killers. The first two suspects received very light stake in his combats. God.a little taU or extra fingers. Ginzburg comments that the 55). 10). that they could either have been envisaged as akin. 83 n. on trial as a werewolf trances of the benandanti at Embertide were "in tacit in 1692 in Livonia. they were ordered to renounce their teenth century described men calledburk:u:dziluMwhose belief in soul-journeys. tlfe Balkans axd Corsica banner was white and gold. 23). but the benandami 1983. The inquisitors found these men baffling. Herzegovina.Serbian. 53---{J and 81 n. who fought on certain nights.danti did identify individuals those from other villages.in Poes (1989. they fought in large 1966. 61-77. form ( Ginzburg 1990. People who use magic for helpful or protective reasons usually see Croatia. the anibenan#anti were thought to be active in other districts.29-30).in the beliefs and customs of Eastern Europe and the age of magic and religion is a regular feature in the work Balkans.e. that all werewolves went three competition" with the Church's prayers and processions times a year to a Hell beyond the sea to fight witches at Rogationtide. Like other good crops and avert drought or storms by defeating witchbusters. negromst. the ability to drive witches and vampires away." and would be rewarded in Heaven (Ginzburg the dergy would have concurred. com and fruit they had stolen.(the kresnik. but not Yugoslavian and Hungarian tradition he is seen as an particularly alarming. among other powers. both beingaimed at protecting the there and recapture the livestock. but their weapons bers of a.

groups of Romanian girls impersonating fairies would go dancing from house to house. and probably in the statements of witnesses too. they formed fraternities organised an semi-military lines with a leader and a flag. Further research might also show them to be relevant to gender stereotyping. . In these situations. so they would have to come and beg the young men to uncork the gourd. To these examples should be added some Balkan customs mentioned by T. not wisewamen. What is at stake is life itself. the village whose mazzeri lose will suffer more deaths during the coming year." nonelitist. Other topics needing consideration are how far they themselves were suspected or accused of using their powers for evil. and. certainly they played a great part in shaping public opinion on the topic.fore Lent.P. persons accused of witchcraft. so those seeking to draw it to their own commun. stereotypes. just all much so as an English witch-bottle heated by the fireside. Vukanovic. 1989b. Using OUI customary tools of Tale and Moti£ Indexes.50-3 and 64-5). 52). fine weather. and carry it round their village after dark. and form a militia led by a captain. if it WaS predominantly cunning men. and what to do about it. France. No trances or spirit-journeys were involved. they brought suffering to many. They may well represent that elusive target. 222).. by emotional or social pressure prejudices. In Bosma. not against witches. it is useful to follow the trail of the witchbusters. there are certainly international migratory legends to be found in the confessions. the purely "popular. These trance combats had their real-Life equivalents in the ritual behaviour of certain Balkan groups in their seasonal customs." Such matters will certainly be found to vary from one region to another. judges. using an inflated black goatskin (Vukanovic 1989a. by encouraging rumour and suspicion. formerly the Feast of the Maccabees in the Roman Catholic calendar of saints. Witchbusters were not admirable peopl .Witches and Witchbllster5 mals they kill or wound are spectral doubles of people who will soon die in real life. the underlying assumption is the concept of "limited good" (Foster 1965). whatever can be discovered about witchbusters will be valuable evidence. we should be able to pinpoint the folk elements in that" common store of myth and fantasy" of which Lamer wrote. persons believing themselves bewitched. should they meet another group at the boundary between two villages. or whether there are still problems for folklorists to explore. and we are well placed to i:denti. In Dalmatia on the Saturday be. politicians. and victory would mean abundant crops (Giniburg 1990. But if we want to understand what wi teh craft meant in daily life in the villages of England or Scotland.g after the witch-trials themselves had ended. was a Day of the Dead (Carrington 1995. The famous Romanian dilu~ari dancers pr tected their communities. The Importance o/the Witchbusters 15 an Striving to understand the past. groups of youths would fill a gourd with water. and promise to do no harm in the village that year. Mazzer. who were called upon to unmask witches and break spells. they go in trance to some mountain pass which separates their land from that of the next village. The first of August. at Midsummer. and an individual n1(lzzere may also be "killed" there. concept of witchcraft. in which group of young men jointly perform magical actions to pro" teet their villages from witchcraft. It is unfortunately not clear from Vnkanovic's account whether these counterspells were directed against witches from outside the community or from within it. Italy or the Balkans. if one band happened to meet another from a neighbouring village during their Whitsun rounds. who have already so brilliantly illuminated many aspects of British witchcraft. should be considered to have a monopoly on the topic. 19. in varying degrees. they had a vested interest in keeping the belief alive. good crops and so on available. Germany. They generally use guns or knives. and were meant to protect a whole community. each offering its own definition of a "witch": theologians. these were acts of material counter-magic. they might fight (Pocs 1989. cork it up. but human bones and stalks of asphodel are sometimes mentioned. this may have been the case in some areas. though against hostile fairies. I A Challenge to Folklorists It is time to ask whether the social historians. Such people were rarely approved of by the religious and legal establishment-indeed. pamphleteers. by whatever name they are locally known. and vice versa. Similarly. hut not in all. this was expected to cause agony to local witches by preventing them from urinating. the same thing was done during the night before St George's Day. storytellers-all affected. using our expertise at detecting recurrent story patterns and our understanding of the way legends are formed and spread. r am convinced that there are areas which we could and should examine. they would fight. village ks "good wizard" is a "witch" to B. 68-72). What they said and did was intended to meet the needs of their clients alone-they knew what was going on. on the night between 31 July and 1 August. whether they were identified with or contrasted with the figure of the benevolent "healer" and/ or "charmer. of different villages are enemies. In some places it is said that those of one village gather once a year. and also acted as healers. Kligman 19B1j P6cs 1989. and there fight the neighbouring village's mazzeri. there is only so much prosperity. at a fixed season. writers on civi! or ecclesiasticalIaw. we encounter a clamour of conflicting voices. in some places they remained liable to prosecution (as slanderers or as frauds) lon. The pamphlets describing trials should also be scanned for legend material.fythem objectively.ity aye necessarily hostile to their counterparts in neighbouring areas. In this maze. Holland.18791. but they were acted out by a group. rumoor-mongers.

Hexenunthn. It is also fascinating to read of a "self-appointed shaman" in the Orkneys"who lived under a hundred years ago. ed. 1989. the claims of certain Scottish "witches" to have learnt healing from the fairies assume new significance. "Portuga I:A Scrupulous Inquisi bon. Worthing West Sussex. [t is to him that I owe references to de Blecourt. 1974. the overlaps assume more importance. asAlan Dundes has done for the Evil Eye (Dundes 1980). defamation suits. as often abroad. flight. as possibly showing a fundamental relationship between the two systems.. those derived by Ton Dekker from legends and rnemorates recorded in the Netherlands in a survey from 1962 to 1977 (Dekker 1991. 1984. transformation to animal shape. and to the volume of . Nevertheless. K. He urged me to expand my coverage to include more research from the later 19805 and 90s. UK Acknow ledgement Barry of the University of Exeter. who read an earlier version of this article after it had been given as the Presidential Address to the Folklore Society. and these too could profitably be reevaluated. 1993.iczay 1990).16 It might be possible to decode a symbolic "language" in traditional counterspells and thus obtain new insight into the percei ved workings of wi tchcraft. Briggs. good many items of belief. ed. Smith 1977).F. there is enough information available now for useful comparisons to be made between British and European oral traditions about such things as animal familiars." In Early Modern European Wjtd~crl1ft: Celltres mId Peripheries. . Their existence has long been recognised.33). I am most grateful to Dr Jonathan Releretlces Ci ted Acta Ethrwgrapllic(j Hungarica 37:1-4 (1991-2). and so forth. how far a society which believed in both fairies and witches as explanations for misfortunes discriminated between the circumstances involving the one or the other (Ienkins 1991).). Horsley. With this in mind. Klaniczay and Sharpe. reprint Oxford: Oxford University Press. 183-95). The importance of this neglected aspect of the field has been recently stressed (de Blecourt 1994). Baumhauez J. London: Routledge Kegan Paul. Bengt Ankarloo and Gustav Henningsen." de. cutting etc. Balkan scholars argue that in the late Middle Ages demonic" powers previously associated with destructive supernatural figures (including some types of fairy) were transferred on to witches (Pees 1989. Social HistorlJ 19 (1994):285-303." who would rush out on certain nights to fight physically against evil fairies and trows. Boyer. and supplied a stimulating list. the actions on their own apparentlyimply amechanistic. Bengt and Gustav Henningsen. corning home cut and bruised (Bruford 1991. as Gaelic charms against the Evil Eye often do? As things stand. Wherever communal fears and fantasies ate involved. The Socinl Origins afWitcHcraft. though our lack of archives will prevent us from obtaining as rich and systematic results as. a similar investigation might prove fruitful in Britain. counterspells. VViUern "Witchdoctors. but there is one mention of a Yorkshire" wise man" reciting psalms while the countercharm is in progress (Smith 1977. Henningsen obtained revealing results by scanning Danish press reports and court proceedings for /I Jacqueline Simpson after witch trials had ended but when atlynchings. Holmes. and cases of counter-magic showed the belief-system to be still active till very recent times (Henningsen 1988). was combined with religious beliefs. tempted the period 9 Christchurch Road. milk stealing. and in Sicily. non-diabolical view of magic. say. Moreover. Salem Possessed. to share the feasts of fairies from whom they obtained their healing skills. there is a place for the folkloristalongside the historian and the anthropologist. Soothsayers and Priests. Gregory. In seventeenth-century Sicily women healers claimed that they regularly travelled in companies.p. Blecourt.Acta Ethnographica Hungarica. In the light of work recently done in Hungary. 1993. in trance or dream. He also wished for a more extended treatment of American cases. 117 and 136}-a dear parallel to the anti-witch behaviour of Balkan" cunning men. Pale Hecate's Temn. Bethencourt. It would be worth re-examining the links between our witch-beliefs and fairy-beliefs. What records are there of words being used to accompany the symbolic actions of the counterspells (boiling. Jolulnn. it has proved possible to study a few individual cunning men (Maple 1960. Kruse und der Neuzeitiiscne Neumunster: n. 1962. this is probably a deep-rooted popular cult which escaped assimilation to a witches' sabbath (Henningsen 1993). and Briggs. BNII IJH. K1an. reprint Oxford: Oxford University Press. Gijswijt-Hofstl'a. 403-22. Francisco." We should also be asking. Paul and Stephen Nissenbaum. Ankarloo. Oxford: Clarendon Press. Cambridge Mass: Harvard University Press. Rumania and south-east Europe. Briggs.M. Oxford: Oxford University Press. 1990. There are a. Oxford: Clarendon Press. Communities of Belief Culture: aNd Social Tensian ill Early Modem France. but unfortunately shortage of space made this impossible.and early twentieth-century folklore collections. burning. Early Modern European Witchcraft: Cwtres !lllti Peripheries. 1990. this could imply that popular counter-magic here. memo rates and legends about witchcra ft and" cunning folk" to be found in nineteenth. Robin. meth ds of detecting Witches. as Richard Jenkins did for Ireland. more such data could be found. but only on the level of individual motifs. and do these words introduce a religious dimension.

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