| In another section of her book, Murray discusses the ingredients for the Ointments including the cooking of the “fat of unbaptized children”: “The earliest example of unsupported flying is from Paul Grilland (1537), who gives an account of an Italian witch in 1526, who flew in the air with the help of a magic ointment. Reginald Scot (1584) says that the ointment ‘whereby they ride in the aire’ was made of the flesh of unbaptized children, and gives two recipes: ‘The fat of yoong children, and seeth it with water in a brasen vessell, reseruing the thickest of that which remaineth boiled in the bottome, which they laie up and keepe, untill occasion serueth to use it. They put hereunto Eleoselinum, Aconitum, Frondes populeas, and Soote.’ ‘Sium, acarum vulgare, pentaphyllon, the blood of a flitter mouse, solanum somniferum, and oleum. They stampe all these togither, and then they rubbe all parts of their bodys exceedinglie, till they looke red, and be verie hot, so as the pores may be opened, and their flesh soluble and loose. They ioine herewithall either fat, or oil in steed thereof, that the force of the ointment maie the rather pearse inwardly, and so be more effectuall. By this means in a moonlight night they seeme to be carried in the aire.’ The author then admits, “So far this is only hearsay evidence.” I think it would be safe to say at this point in my book, that the “fat of unbaptized children” is psychoactive and likely mushrooms. These would be symbolically, the same hearts that were taken and ripped out of “sacrificial victims,” according to the inquisitors. As we will soon see, it was the same inquisitors that persecuted the witches as it was those who went into Mayan homelands and Aztec country and killed them all off because they used peyote and mushrooms. In her Appendix for the book, The God of the Witches, Murray writes about fairies as if it’s an “established fact”: “THE dwarf race which at one time inhabited Europe has left few concrete remains, but it has survived in innumerable stories of fairies and elves. Nothing, however, is known of the religious beliefs and cults of these early peoples, except the fact that every seven years they made a human sacrifice to their god.’… ’And aye at every seven years they pay the teind to hell’--and that like the Khonds they stole children from the neighbouring races and brought them up to be the victims.” So, I guess we must accept this as fact, then, huh? Several cases are cited including that of Joan of Arc, which I’ll introduce first: “1431. Joan of Arc. Not far from Domremy there is a certain tree that is called the Ladies’ Tree [Arbor Dominarum], others call it the Fairies’ Tree, [Arbor Fatalium, gallice des Faées], beside which is a spring [which cured fevers]. It is a great tree, a beech [fagus], from which comes the may [unde venit mayum, gallice le beau may]. It belongs to Seigneur Pierre de Bourlemont. Old people, not of her lineage, said that fairy-ladies haunted there [conversabantur]. Had heard her godmother Jeanne, wife of the Mayor, say she had seen fairy-women there. She herself had never seen fairies at the tree that she knew of. She made |
garlands at the tree, with other girls, for the image of the Blessed Mary of Domremy. Sometimes with the other children she hung garlands on the tree, sometimes they left them, sometimes they took them away. ‘She had danced there with the other children, but not since she was grown up. She had sung there more than she had danced. She had heard that it was said ‘Jeanne received her mission at the tree of the fairy-ladies.’ The saints [Katharine and Margaret] came and spoke to her at the spring beside the Fairies’ tree, but she would not say if they came to the tree itself. * Denied having a mandrake, but knew there was one near the Fairies’ tree. * My godmother, who saw the fairy-ladies, was held as a good woman, not a diviner or a witch. * Refused to say if she believed fairies to be evil spirits. * 4th Article of Accusation. Jeanne was not instructed in her youth in the belief and primitive faith, but was imbued by certain old women in the use of witchcraft, divination, and other superstitious works or magic arts; many inhabitants of those villages have been noted from antiquity for the aforesaid misdeeds. Jeanne herself has said that she had heard from her godmother, and from many people, of visions and apparitions of Fairies, or Fairy spirits [gallice faées]; by others also she has been taught and imbued with wicked and pernicious errors of such spirits, insomuch that in the trial before you she confessed that up to this time she did not know that Fairies were evil spirits. Answer: As to the Fairy-ladies, she did not know what it was. As to instruction she learnt to believe and was well and duly taught to do what a good child should. As to her godmother she referred to what she had said before.” Therefore, in the case of Joan of Arc, we see that the question of fairies played a significant role in the minds of the inquisitors. Fairies were to be condemned, in a most serious manner, but we should ask ourselves why? Why would the church concern itself with fairies? If you understand, as all my readers at this point should, that fairies are a code for mushrooms, and those who truly know about fairies, know about the mushroom, then it makes perfect sense that this would be a large concern for the church. Without ever saying it directly, that is what the whole of Malleus Maleficarum is about, in my best estimation. Continuing: “1655. It might be here very seasonable to enquire into the nature of those large dark Rings in the grass, which they call Fairy Circles, whether they be the Rendezvouz of Witches, or the dancing place of those little Puppet Spirits which they call Elves or Fairies. “1677. Inveraray. Donald McIlmichall was tried 'for that horrid cryme of corresponding with the devill’; the whole evidence being that he entered a fairy hill where he met many men and women 'and he playd on trumps to them quhen they danced.’ |