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Some wicked women, perverted by the Devil, seduced by illusions and phantasms of demons, believe and profess themselves, in the hours of the night, to ride upon certain beasts with Diana, the goddess of pagans, and an innumerable multitude of women, and in the silence of the dead of night to traverse great spaces of earth, and to obey her commands as of their mistress, and to be summoned to her service on certain nights. . . . For an innumerable multitude, deceived by this false opinion, believe this to be true, and so believing, wander from the right faith and are involved in the error of the pagans when they think that there is anything of divinity or power except the one God.
For an innumerable multitude, deceived by this false opinion, believe this to be true, and so believing, wander from the right faith and are involved in the error of the pagans when they think that there is anything of divinity or power except the one God. Appearing to myself to have remained there a long while, I felt as if I were just awakening from a profound sleep, and I had great pain in my head and deep melancholy.
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Flying Ointment
The witch flying on a broomstick has become the archetype for magic and witchcraft in the Western world. Integral to this archetype is the often overlooked flying ointment. Also known as transvection, the earliest depiction is Ulrich Molitor’s engraving in De Lamiis (1489). It shows three Witches, each with an animal’s head, each astride a long, forked branch.
The use by witches of flying ointments was first described, according to known sources, by Johannes Hartlieb in 1456. It was also described by the Spanish theologian Alfonso Tostado (d. 1455) in Super Genesis Commentaria (printed in Venice, 1507), whose commentary tended to accredit the thesis of the reality of the Witches’ Sabbath.
In 1477 Antone Rose confessed that the devil gave her a stick 18 inches in length on which she would rub an ointment and with the words “go, in the name of the Devil, go” would fly to the “synagogue” (an alternative name for Sabbath in early witchcraft).
However, from as early as the ninth century, there has been skepticism regarding Witches’ ability to fly. The Canon Episcopi, of c. 900 CE, stated that Witches did not have the power to fly through the air, nor to turn themselves into birds and animals.
Some wicked women, perverted by the Devil, seduced by illusions and phantasms of demons, believe and profess themselves, in the hours of the night, to ride upon certain beasts with Diana, the goddess of pagans, and an innumerable multitude of women, and in the silence of the dead of night to traverse great spaces of earth, and to obey her commands as of their mistress, and to be summoned to her service on certain nights. . . . For an innumerable multitude, deceived by this false opinion, believe this to be true, and so believing, wander from the right faith and are involved in the error of the pagans when they think that there is anything of divinity or power except the one God.
In The Book of Sacred Magic of Abra-Melin, there is the following passage about in event that supposedly happened to the mage in 1458.
At Lintz I worked with a young woman, who one evening invited me to go with her, assuring me that without any risk she would conduct me to a place where I greatly desired to find myself. I allowed myself to be persuaded by her promises. She then gave unto me an unguent, with which I rubbed the principal pulses of my feet and hands; the which she did also; and at first it appeared to me that I was flying in the air in the place which I wished, and which I had in no way mentioned to her. . . . Appearing to myself to have remained there a long while, I felt as if I were just awakening from a profound sleep, and I had great pain in my head and deep melancholy. I turned round and saw that she was seated at my side. She began to recount to me what she had seen, but that which I had seen was entirely different. I was, however, much astonished, because it appeared to me as if I had been really and corporeally in the place, and there in reality to have seen that which had happened.
He concluded the unguent induced hallucinations of flying and other fantasies (Lois Martin, A Brief History of Witchcraft, pp. 49-50).
Dominican churchman Bartolomeo Spina gives two accounts of the power of the flying ointment in his Tractatus de strigibus sive maleficis (‘Treatise on witches or evildoers’) of 1525. The second concerns a certain notary of Lugano who, unable to find his wife one morning, searched for her all over their estate and finally discovered her lying deeply unconscious, naked and filthy with her vagina exposed, in a corner of the pigsty. The notary ‘immediately understood that she was a witch’ (!) and at first wanted to kill her on the spot, but, thinking better of such rashness, waited until she recovered from her stupor, in order to question her. Terrified by his wrath, the poor woman fell to her knees and confessed that during the night she had ‘been on a journey’.
However, later Christian inquisitors decided to ignore this and admit flying as evidence of a Witch being in league with the Devil. In addition, a large number of those accused of witchcraft did claim under torture to have rubbed their bodies with ointment and flown through the air.
In the Malleus Maleficarum, the infamous book of instructions produced by the two German monks, Heinrich Kramer and Jakob Sprenger, which became the bible of the majority of judges at the Witch trials:
It must not be said that witches cannot be locally transported because God does not permit it. For if He permits it in the case of the just and innocent, and of other Magicians, how should He not in the case of those who are totally dedicated to the devil? And we say with all reverence: Did not the devil take up Our Saviour, and carry Him up to a high place, as the Gospel testifies? . . . Now the following is the method of being transported. They take the unguent which, as we have said, they make at the devil’s instruction from the limbs of children, particularly of those whom they have killed before baptism, and anoint with it a chair or a broomstick; whereupon they are immediately carried up into the air, either by day or by night, and either visibly or, if they wish, invisibly; for the devil can conceal a body by the interposition of some other substance.
Records of the trial of the Somerset Witches, in 1664, contain reference to the use of flying ointment. According to one of the accused, Elisabeth Style, they all anointed themselves with a greenish ointment given to them by their Chief, an unknown man dressed all in black. Style said that after anointing themselves they would fly while saying the words: “Thout, tout a tout, tout, throughout and about.” On their return journey they cried, “Rentum Tormentum.”
In 1963 Gerald Gardner’s High Priestess, the Lady Olwen, managed to make ointment following an old recipe from the Book of Shadows. The ingredients included aconite, cinquefoil, foxglove, and poppy juice.
She and I rubbed a little on our wrists, inside elbows, armpits, backs of the knees, and ankles. We were sitting in front of a fire, as was prescribed, and in a very short time both of us felt a sensation of rising up off the ground and floating in the air. This continued for a while before we returned to normalcy.
Olwen stated that one of her other Witches, when trying the ointment, had sworn she floated outside the house and onto the front lawn. It would seem, then, that it is indeed the potency of the ingredients that gives one the illusion of flying. Gerald Gardner suggested that originally the ointment was rubbed on the body simply as protection from the cold when traveling skyclad to a sabbat. The potent ingredients then persuaded the Witch that she had actually flown to the meeting place.
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