The Witches' Ointment: The Secret History of Psychedelic Magic

By Thomas Hatsis

An exploration of the ancient origins of the “witches’ ointment” and medieval hallucinogenic drug practices in line with the earliest assets

• information how early smooth theologians demonized psychedelic folks magic into “witches’ ointments”

• stocks dozens of psychoactive formulation and recipes gleaned from infrequent manuscripts from college collections world wide in addition to the practices and magical incantations priceless for his or her education

• Examines the practices of medieval witches like Matteuccia di Francisco, who used hallucinogenic medicines in her love potions and natural arrangements

In the medieval interval arrangements with hallucinogenic herbs have been a part of the perform of veneficium, or poison magic. This selection of magical arts used poisons, herbs, and rituals to bewitch, heal, prophesy, infect, and homicide. within the kind of psyche-magical ointments, poison magic might set off strong hallucinations and surrealistic desires that enabled direct event of the Divine. Smeared at the epidermis, those entheogenic ointments have been stated to let witches to commune with quite a few neighborhood goddesses, bastardized by way of the Church as journeys to the Sabbat--clandestine conferences with devil to profit magic and perform demonic orgies.

Examining trial files and the pharmacopoeia of witches, alchemists, people healers, and heretics of the fifteenth century, Thomas Hatsis information how more than a few rules from folks medicinal drugs to ecclesiastical fears over medication ladies merged to shape the classical “witch” stereotype and what heritage has known as the “witches’ ointment.” He stocks dozens of psychoactive formulation and recipes gleaned from infrequent manuscripts from college collections from worldwide in addition to the practices and magical incantations helpful for his or her practise. He explores the connections among witches’ ointments and spells for form transferring, spirit shuttle, and bewitching magic. He examines the practices of a few Renaissance magicians, who inhaled strong medicines to speak with spirits, and of Italian folk-witches, reminiscent of Matteuccia di Francisco, who used hallucinogenic medicines in her love potions and natural arrangements, and Finicella, who used drug ointments to visualize herself remodeled right into a cat.

Exploring the untold heritage of the witches’ ointment and medieval hallucinogen use, Hatsis finds how the Church reworked folks drug practices, in particular entheogenic ones, into satanic reviews.

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166. Cohn, Europe’s internal Demons, 132. 167. Quoted in Benton, Self and Society, 217–18. 168. Joseph Hansen, Quellen und untersuchungen, fifty three: “. . . N. fecit et figuravit duas ymagines de cera cum plumbo . . . congregates et collectis muscis, araneis, ranis et buffonibus, spolio serpentis et quibusdam rebus aliis plurimis infra ymagines repositis et inclusis cum coniurationibus et invocationibus demonum, extracto etiam sanguine de aliqua parte sui corporis et commixto cum sanguine buffonis et oblate seu dato daemonibus invocates loco sacrificii in honorem et reverentiam eorumdem . . . ” 169. Ibid. , forty eight: “. . . merchandise, de fatis mulieribus quas vocant ‘bona res’ que . . . vadunt de nocte”; “. . . assortment herbarum flexis genibus versa facie advert orientem cum oration dominica . . . ” one hundred seventy. De los angeles Fons, “Des Sorciers,” 437–38: “. . . crapaud avec les cérémonies usitées pour le baptême des chrétiens . . . ” 171. Klose, Darstellung der inneren, one hundred and one: “Anna Bromm hat Georg Beckern ihr eignes Wasser zu trinken gegeben. Georg Kromern hat sie Kröten gesten [reading “gestern”] mit ihrer Mutter und mit einer andern Frauen; dafür sie einen Kaninchen Pelz genommen. Ingleichen [reading “In gleichen”] Barthelu hat sie auch ihr eigens Wasser gegeben. Ihrem Manne hat sie ihren eignen Schweis, den sie genommen, wenn sie zum Bade gegangen ist, zu trinken gegeben. Endlich hat sie bekant [reading “bekannt”]: Dass die Zeysse Magdalena zu Schebitz ihr solche Zauberei geleret habe. Sie ist Montag nach Michael, 1481 ersäuft worden. ” 172. R. Trevor Davies, 4 Centuries, sixty seven; Morgan, Toads and Toadstools, 84–87. bankruptcy five. VENEFICIA Epigraph 1. Quoted in Weyer, Witches, Devils, and medical professionals, 338. Epigraph 2. Ibid. , 279. 1. Quoted in Fernie, natural Simples, 164. 2. Thompson, Chronicon Angliae, ninety eight: “. . . herbarum potentium succos . . . ” three. Lea, background of the Inquisition, vol. three, 463. four. Kieckhefer, ecu Witch Trials, 119, 121. five. Kieckhefer, “Avenging the Blood,” ninety six. 6. Kieckhefer. , ecu Witch Trials, a hundred twenty five. 7. Joseph Hansen, Quellen und untersuchungen, 167: “per pulveres amatorios aut pocula vel houppellos amatorios . . . intoxicaciones procurant plurimas. ” eight. Kieckhefer, eu Witch Trials, fifty eight. nine. Quoted in Bever, Realities of Witchcraft, 132. 10. Ibid. , 133. eleven. Kieckhefer, eu Witch Trials, ninety seven. 12. Weyer, Witches, Devils, and medical professionals, 230–31. thirteen. Ibid. , 408–9. 14. Quoted in Giles, Laughter of the Saints, forty nine: “Y saca de licor una ampolleta [reading “amapola”] . . . Echo el licor; d’ enganos ordeno. Que l. a. hizo dormer . . . Abracala a sabor y a plazer toca . . . Ora le besa el pecho, ora los angeles boca . . . ” 15. Payne, Decameron, 272. sixteen. Ibid. , 236. 17. Quoted in Byloff, Hexenglaube und Hexenverfolgung, 109; additionally Duerr, Dreamtime, 137. 18. Quoted in Bever, Realities of Witchcraft, 132. 19. Ibid. , one hundred thirty. 20. Cohn, Europe’s internal Demons, 218. 21. Going via Lilienskiold’s files, merely seventeen of the eighty-three exhibit proof of ergot encouraged witches’ rites. See Torbjørn Alm, “The Witch Trials of Finnmark,” 406–11. 22. Cellini, Autobiography, 134–35. 23. Kieckhefer, Forbidden Rites, 152.

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