“…you shall be taught to be wise, that in the fullness of time you shall count yourself among those who serve the Gods, among those who belong to the Craft, among those who are called the Mighty Dead. Let thy life, and the life to come, be in the service of our noble Lady and her gentle Lord.”
Witchcraft is often called ‘The Crooked Path’, because it is the path of the outsider. Witches were driven out of society, cloaked in the garb of otherness. While historical druids were an elite class of men, pillars of the establishment, the historical witch was always an outsider, the despised or excluded person who threatened the established order and – of all the most dreadful things imaginable – usually a woman with power in a world where women were often otherwise powerless.
In the past, the Church saw witches as the antithesis of what a woman should be – meek, subservient, industrious and obedient (and some Christian traditions still maintain this). Any woman who was a free-spirits independent and sexually active must be a witch. During the times of witchcraft persecution- the days we call The Burning Times – it is estimated that 50,000 to 100,000 people were executed, 80% of them women.
In 1484, in response to reports that many women were engaging in sorcery “to make the conjugal act impossible”, Pope Innocent VIII appointed two German Dominicans, Jakov Sprenger and Heinrich Kramer, to pursue witches. They wrote the infamous Malleus Maleficarum, which means “Hammer of Evil Doers” or “Hammer of the Witches”. So popular was their book that it ran into nineteen editions and was a principle text for the Inquisition.
They wrote that “woman is an imperfect animal, and always deceives….
In Christian lore, women are responsible for the fall of humankind and its expulsion from paradise, since Eve was tempted to eat the fruit of the tree of knowledge and persuaded her husband Adam to do the same.[i]
For the Christian thinker, God is male, and thus the only true gender is male.[ii] From the very beginning, they argued that women were inferior to men, as Eve was made from Adam’s spare rib, and being formed by a bent rib she was naturally flawed.
Saint Thomas Aquinas wrote “Every girl child is a defective male, conceived only because her father was ill, weak or in a state of sin at the time,” and “Life comes from the male sperm, and the woman merely serves as the soil in which it is planted.”
According to the Malleus Maleficarum: “Women are intellectually like children” and
“All witchcraft comes from carnal lust, which is in women insatiable.”
The Church felt that women were more carnal than men, as was clear from their many ‘abominations’; women menstruate, get pregnant and give birth, all evidence of the sexual activity which was reviled as sinful by the Church. The Malleus Maleficarum was very unambiguous in its references to women’s sexuality as an evil force. A woman was said to be impure “during her monthly periods.”
Tertullian called women the “devil’s gateway”. Like Eve, all women were considered temptresses, inciting men to seek the forbidden fruit of lust. If a woman was raped, it was considered to be her own fault.
St Thomas Aquinas wrote “Women exert an evil influence over men which causes them to have involuntary erections, and thus distracted them from contemplating God.”
According to the Malleus Maleficarum: “Any woman knows more magic than a hundred men,” and “There are more women than men found infected with the heresy of witchcraft, ”.
“A woman is by her nature more quicker to waver in her faith and consequently quicker to abjure the faith, which is the root of witchcraft” and most damning of all “…women are weak in themselves, and can only perform magic in league with demons”.[iii] The clergy exclaimed
“Blessed be the Highest who has so far preserved the male sex from so great an evil”
While any woman practicing fortune telling, midwifery or herbalism could be executed as a witch, male doctors, astrologers and alchemists were left unscathed. The fifteenth century Council of Trent specifically forbade women from having anything to do with medicine, a profession they were not to be re-admitted to until the late nineteenth century. If any women stood before a tribunal accused of practising medicine or healing it was automatically assumed that she must have achieved any cure by witchcraft and she was put to death [iv] According to the Malleus Maleficarum “If a woman dare to cure … then she is a witch and must die”. Male doctors were trusted implicitly by the authors: “Although some of their remedies seem to be vain and superstitious cantrips and charms… everybody must be trusted in his profession.”
“no one does more harm to the Catholic Church than midwives…the midwives exceed all other witches in deeds of shame”
“A midwife is guilty of sinning if she eased a woman’s pain during childbirth, since that suffering was imposed by Jehovah as a punishment on all women for Eve’s transgression.” (Clerics reminded Queen Victoria of this when she asked for chloroform in the royal labour ward.)
There are still parts of the world that prosecute and burn witches. Women in Papua New Guinea still face violence if they are accused of sorcery or black magic. In Ghana, women (usually elderly widows) have formed “witch camps” and “witch villages,” as safe refuges for those accused of witchcraft in their communities. As many of the supposed Ghanaian witches are widows, the accusation can be seen as a ploy by the family to take their property. “’The camps are a dramatic manifestation of the status of women in Ghana,’ says Professor Dzodzi Tsikata of the University of Ghana. ‘Older women become a target because they are no longer useful to society.’ Women who do not conform to society’s expectations also fall victim to the accusations of witchcraft.
Since we inherit a worldview that sees man as reason and woman as nature, we are still in the grip of the beliefs that fostered witch burning. While the vast majority of society see the druid as a benign eccentric and the shaman as a hippy with a drum, witches are still feared. We are still outsiders. The initiation oath of the Craft reminds us: “Remember the Burning Times, when all we could promise our brothers and sisters was a painless death before the flames took hold. Do you still desire to take that oath, knowing what has been may yet be again?”
We stand of the shoulders of giants, the witches who have gone before, those we call the Mighty Dead. Those who learned, those who suffered, those who forged the crooked path.
When joined my first coven Julia, our high priestess, told us stories of the herb wives of the past, who cared for the bodies and spirits of those around them, telling their fortunes, treating their bodily ailments with herbs, dowsing their lost property, and physicking their farm animals. She held them up to us as examples of powerful, magical women in an age when women otherwise had little influence. They were the midwives who brought new life into the world, she said, and who laid out the dead at the end of life.
These village healers and magicians had different names in different places, including handywomen, blessers, witches, conjurors, herb wives, wild herb men, snake doctors, fairy doctors and currens.  In some parts of England they had the title of Old Mother Redcap, since the red cap was a badge of office amongst wise women. There was often some oddity of dress among wise women and cunning men, such as odd socks or a garment worn inside out.  These practitioners didn’t use athames and magic swords but everyday objects – stones, keys, shears, sieves, pitchforks, brooms, divining rods, wax, bottles, paper and anything that came readily to hand from the kitchen or farm.
I gradually realised that such expertise formed the pattern of women’s lives for thousands of years and that women developed highly skilful methods in all these areas, even though no contemporary historian wrote about them or accorded women due status for their invaluable work.
Women’s knowledge has been derided and ignored for most of our history, and this is just as true today in western culture, in which knowledge is ‘owned’ by experts and can only be passed on through state-approved academic institutions, and where those seeking to follow traditional or alternative paths – such as herbalism – are dismissed as uneducated, naïve or even dangerous. But this is our knowledge, our heritage – as women and as witches, both male and female.
In the Craft, women have power. Traditional covens are always led by a woman (which is something that some men and even some women struggle with). Moreover, the image of the older woman is positive and powerful. She is the wise one, the teacher, the witch. We look to the Crone goddesses, the witch goddesses, the mistresses of magic, the keepers of the secrets of life and death, Black Annis, Hecate, Ceridwen, Baba Yaga, the Cailleach, Kali, Lilith.
Witches in stories are described vas ugly old crones. Dictionaries describe the crone as an old, ugly, withered woman or ancient witchy female, or say that crone is a derogatory word for an old woman. It is a word derived from ‘carrion’ i.e. dead meat. In fairy tales the crone is always evil. However, this was not always the case. In previous ages, she was the respected elder, a woman with a lifetime’s garnered wisdom, incorporating that of maiden, mother, middle age and old age. She was the keeper of history, the fount of lore, the healer and midwife, the one consulted in time of trouble because her experience told her what to do. She was the Cailleach or veiled one, the coron or crowned one. She is the hag, another derogatory term now, but derived from hagia, which means ‘the sacred one’ (as in hagiography, the study of saints), or from heilig meaning ‘holy’. In Japan, older people are honoured as ‘living treasures’. In our own society, with its heritage of patriarchal monotheism, older women are seen as useless, and that seems to refer to any woman over 45. Today’s witches are trying to reclaim the title of Crone as an honourable and respected estate, in which an older woman is empowered to be herself: as wise, holy, rebellious, incorrigible, astute, funny, sexy, or irascible as she wishes.
Witchcraft is watching the sunrise or sunset, the forest in the light of a glowing moon, a meadow enchanted by the first light of day. It is the morning dew on the petals of a flower, the gentle caress of a warm summer breeze upon your skin, or the warmth of the summer sun on your face. Witchcraft is the fall of colourful autumn leaves, and the softness of winter snow. It is light and shadow and all that lies in between. It is the song of the birds and other creatures of the wild. It is being in the temple of Mother Nature and being humbled in reverence.
According to our bard, Dave the Flute, witchcraft is like making good tea. If you follow the way of the Abrahamic Regions of the Book – referential, scripture based – you are told what to believe and the actions you must take to be successful. Take mug, put in tea bag, pour on boiling water, take teabag out, add milk and serve. In may be quite a foul cup of tea and you might have preferred some sugar, but you have done as you were told. But a witch would also prod the bag to see what it was doing, note the colour of the tea as it got stronger and compare with past experience of tea making, giving it a taste to try see how it was doing. And ends up with an ace cup of tea. The witchcraft method is experiential, personal and non-scripted. It is the path untrod… revelation through your own effort.
The Witch sees the sacred within the physical, the magical in the mundane, and uses this knowledge to incorporate spiritual practice into her everyday life, treading lightly on the Earth and seeking to harm no-one. She draws her strength from the sacred flame that burns in her hearth, from the earth that sustains her, the water that nourishes her, and the inspiration of her breath. She finds her gods in the land around her: the spirits of water, stone and tree, Earth, Moon, Sun, Stars and Sky. She needs no watch, calendar or magical almanac to tell her when to work her magic, but works with the observable ebb and flow of the changing seasons, the rising and setting of the sun, and the waxing and waning of the moon. A Witch is drawn to the traditional ways, the rhythms of nature and the call of the wildwoods. It is a path as old as time and as new as the newest witch.
Witches are the canny, the riddlers, the healers and the givers of gifts. Witches weaver in and out of the fabric of fairytales with wiles and guiles and the truth that every woman (and every man) must learn their own magic.
If you do not feel the pull of Mother Nature than this is not a path you will be able to, or want, to follow, you won’t understand it or see its value. If you measure success in terms of money and fame it is not for you. But if the starlit night draws you from the comfort of home and fire, if your heart swells at the sight of a swathe of woodland anemones in the spring, you will already know what I mean.
Like all secret arts, witchcraft is learned by apprenticeship. Its deepest secrets are printed nowhere.
Text © Anna Franklin 2018
Illustration © Anna Franklin, The Pagan Ways Tarot, Schiffer, 2015
 Nigel Pennick, Secrets of East Anglian Magic, Capall Bann, Milverton, 2004
[i] This is a misreading of a far more ancient Mesopotamian Goddess myth. The name Eve, in Hebrew Hawwah, is from the Akkadian word Hayah meaning “to live”. She is thus called Hawwah because she was Mother of All Living” according to Genesis. This was a title of the Sumerian goddess Ninhursag. In the Sumerian myth the god Enki (possibly cognate with Yahweh or Jehovah) was cursed by Ninhursag because he stole forbidden plants from paradise. His health began to fail and the other gods prevailed on the Mother Goddess to help him. To do this she created a goddess called Ninti (literally nin= lady, ti= rib ie lady of the rib, a play on words since the phrase also means “to make live”). He claimed his rib hurt him and she healed him.
[ii] This is still argued by people who deny that women can be Christian ministers.
[iii] Jani Farrell Roberts, The Seven Days of My Creation, iUniverse Inc, Lincoln, 2002