Triora - The Witches' City

The "city" of Triora, known as the "city" of Witches, is located in Italy and it's a small village in the hills of the Valle Argentina (not in Argentina of course, we are talking about Italy - Europe) near the border with France.

Much of the architecture of the village dates back to the 12th century, but the most famous period of this village was during the 16th century when a certain number of women (not clear how many, but the number was great enough to be remembered to this day) were sentenced to death by being burned alive by the Inquisition.

In this village, supposedly, a curse overshadowed it during the Middle Ages. Two years of bad weather followed it, as well as drought and famine because of shortages in agriculture, which in the year of 1587 the church and all most of the villages denizens were certain that witches were conspiring against the village. A group of women from Triora and nearby villages were accused of sacrificing infants and offering them to the devil. They were tried, tortured and burned alive during a long period between the years of  1587 and 1589. The ruins of La Cabotina where hypothetically they did their blasphemous rituals still exists to this day.

These women actually had a vast knowledge of medicinal herbs and worked with such herbs, turning them into medicines and oils to heal the sick. A tradition that was passed down from mother to daughter to granddaughter; from generation to generation this traditions was passed down. Apparently this fact was enough evidence to accuse these women of witchcraft.

This dark event in the history of Triora, which led so many to a gruesome and horrible death, is still remembered today. Triora's residents seem to have a morbid pride about the dark history of their village. A museum, shops with witchcraft items, signage, sculptures, witch houses and various relics were placed and preserved, and can be seen throughout the entire village. There are a number of events and folk festivals, and witches are the main theme (of course). There are three annual festivals: Witchcraft and summer Divinations Festival during August, and two autumn celebrations: the Mushroom Festival in September and Halloween in late October.

Triora has an ethnological museum, old documents and objects that belonged to people who claimed to be witches and a sort of wax museum - reproducing scenes of the arrest and interrogation of women suspected of witchcraft. In the village there is also an association of witches, whose members are descendants of people accused of witchcraft and burned alive.

Herodias - The records of the first witch

Throughout history there has been a ton of written records about witches, and for certain, before writing was invented, there were a lot of witches too (or at least the kind of people we so label as being a witch). But one of the first written records of a witch might have been the case of Herodias, of whom I am about to speak.

Herodias was the daughter of Aristobulus, Herod the Great’s son, who was executed around 7 BC for offending the King presumably. Herodias was left an orphan and, and Herod the Great engaged her to marry his other son (who was also called Herod) in an attempt to compensate her for killing her father.

All was well for a time, including their marriage, until Herod II was no longer in his father’s favour. As such, Herodias then divorced her husband and married a more favoured son of Herod the Great, called Herod Antipas. One of those condemning the new marriage was John the Baptist (a well known character from the Gospels), who had just paid a visit to the palace to reveal the new messiah was coming, yet to be born. Herodias was a cunning woman, she had outmanoeuvred kings to get what she wanted, so she would not dare to be judged by some messenger and a messiah no one knew and wasn't even born. John the Baptist was marked by her.

Herodias had a grown daughter from her marriage with Herod II, whose name is confused but comes down to us as Salome. According to the bible, she was the archetypal seductress and snared John the Baptist after dancing the Dance of the Seven Veils in his presence. In truth, she was between the age of 17 and 22, and her acts may have been more innocent than the bible describes. After dancing, it was not only John who was stricken with by Salome but also Herod Antipas (her step-father and half-uncle). In fact, so besotted was Herod that he offered Salome anything she wished for. Following the counsel of her mother - Herodias (who saw in this her chance of revenge on John the Baptist) - Salome asked for the prophet’s head on a plate. Herod obliged. You might find this a strange tale, but that's because during the medieval ages a new twist (and much stranger) was added to the Gospel accounts - obviously, you didn't expect to read the original accounts of the biblie nowadays, did you? It has been altered for centuries for the purposes of political and religious orders, and still today its being altered and "miraculously" some new stuff appears. Nevardus, in his 12th century tome, Ysengrimus, tells that Herodias (subsuming her identity with Salome) asked to see John’s head as it lay on the plate. As she took in the sight, the head repelled her with its breath. So strong was this ghostly wind that Herodias was carried high into the air and then blown through a hole in the roof. The wrath of John the Baptist followed and Herodias was condemned to what Spanish medieval texts call “la dance aéra” or the aerial dance. So yes, in truth John the Baptist was not dead. Since she (Herodias) had engineered the execution of a key figure in early Christianity, she was already recognised as being an anti-Christian, but her reputation got darker still as people began referring to her as a witch. Her aerial dance became a night-time phenomenon and Herodias ushered in the belief that witches fly. Not only that, but she could draw out others to join her dance. During the 13th century, Jean de Meung explains (by means of writing) that up to a third of the population rode out with Herodias (now confusingly called Dame Abonde) for three nights every week. Interestingly, de Meung implies that only people’s souls rode out with Herodias, commenting that their bodies remain in bed. Adding a note of scepticism, he adds that their senses deceive them and they only believe they are witches wandering the night.

Some medieval writers tell of Herodias as the witch-ruler who sits in judgement over her devotees. Some are rewarded, others punished. There are also records that Herodias and her followers devour babies. Coming to the conclusion they they are night demons and muses, and only women and simple minded men would follow Herodias.

In more recent times by the end of the 19th century, there is a new account of a witch named Aradia, reputedly, the first-born witch. She is equated with Herodias - indeed, Herodias is mentioned as a Witch Goddess in many Italian witch trial transcripts.

Herodias got very famous during the medieval ages, and because of such tales around her name, women (and also some men and children) who were seen to practice something odd to the society standards of that time, and to go off the path the political and religious orders wanted people to follow, were seen as witches, demons, and persecution to those people started. Nowadays Herodias is not so famous as she was during the Medieval Age, and as far as I know, no one ever mentions her name, not even in the New-Age pagan circles.

Secret Staves

In the old northern european societies, it was common to use runic symbols and combinations of runes for different magical purposes. Most of the symbols and spells used in the incantations of the bidding of runes, appear to have been for the use of simple daily problems in the life of the common folk. For instance, for catching a thief or to overthrowing an enemy. Others helped heal livestock, whilst others look at cursing the animals of another. It was also common to create charms to help preserve food and ale, staves to bless the bearer with strength or courage, or symbols to help with fishing or prevent death by drowning. The bidding of runes, charms, staves an so on, were also commonly created to protect a person while in battle, to enhance the durability of a shield, the deadly strike of a weapon or the flexibility of a bow.

However, the people in the 17th century in Iceland faced more difficulties in agriculture, herding and hunting and finishing, rather than the troubles of war. With long dark winters, little arable lands for crops, and icy seas, life was unforgiving. Luck seemed to have an important role in that society, and the inhabitants would do what they could to influence their fortunes themselves. In times of famine, neighbours would be tempted to steal from each other, and disputes would often end in violence of course. Reputation and the ability to intimidate seems to have been an important factor in survival, and many staves were created to allow the bearer to do this or cast back negativity upon their perceived attacker. It was a very superstitious time.

As this was an age where Christianity had great influence in the European societies, witchcraft was still used by some but in secrecy, as folk remedies for example. Some practiced these arts more openly, sometimes charging for their services. By using the magical staves, a person felt that they were able to control and influence their predicament without direct confrontation.

The staves appeared to be drawn by using the Norse runes and later mediaeval and renaissance occult symbols. They were at least influenced by later charms used on mainland Europe. Some even appear to be influenced by kabbalistic symbols. During the 17th century in Iceland, it was a time where the christian faith and the old Scandinavian faith was mixed. Icelandic society never forgot their past, their roots and traditions, so some charms that accompany certain staves mention the old Norse gods such as Odin and Thor, whilst others mention Solomon and Christ. The system seems to be an interesting blend of old and new magical beliefs. During the periods of transition between religions, Odin was still appealed to or mentioned, but his role had shifted from being the All-father figure to that of a sorcerer. The Christian God had taken the place of the Father of men on earth, with the Old Gods being pushed into the positions where they were only called upon by the superstitious or "evil magicians".

Between the 14th and 17th Centuries, it was common to hunted down and tried and punish witches for their sorcerous arts. In most cases these practitioners of the old ways were female. Interestingly enough, unlike mainland Europe, the majority of Icelandic witches that were executed were male; punished by being burned at the stake; women were usually drowned. Like so many other examples of hysteria and bitterness that peaked during such times of persecution, accusations of witchcraft seemed to be a powerful tool to be rid of enemies and improve one's own situation. One such tale suggests manic superstition, or possibly a personal vendetta against a family.

There is an interesting account that I would like to state:

In 1656 in the town of Kirkjuból (nowadays known as Ísafjörður), a pastor called Jón Magnússon was suffering from ill health and other misfortunes. He accused two members of his congregation of sorcery against him. The accused were father and son, both named Jón Jónsson, who sang in the church choir. After being interrogated, the father confessed to using magic against the pastor and having a book of magic in his possession. Jón Jónsson junior confessed to making the pastor ill, and of using Fretrúner against a girl. The latter was a stave that caused the subject to fart constantly. Far from being a joke, it was intended to humiliate and cause terrible abdominal discomfort. The pair were found guilty and were burned at the stake. Pastor Jón Magnússon was awarded all of the Jónsson's holdings, but later accused the daughter of Jón Jónsson senior (sister of Jón Jónsson junior) of witchcraft as his ills still continued. Thuridur Jónsdóttir stood trial and was found not guilty. She counter-sued the Pastor and won. As compensation, she was awarded the Pastor's belongings.

This account may have been an attempt for the pastor to get rid of that family and gain their wealth, but his intentions at the end left him with nothing. Unfortunately it led to the death of two innocent; were they really innocent at all? Some truths may never be known.

Well, back to the subject, folk magic went underground and its practices became hidden. Some records that exist of the staves, their uses and other magical practices of the Icelanders, were made by the courts during the trials of supposedly witches. Ironically, it is this act that has preserved some of the old customs to this day. Without being recorded, they would simply have been forgotten or would have died with their practitioners. But how well were they transcribed? It's very likely that the true knowledge of such magics has been completely forgotten.

After so much time in secrecy, these magical practices returned. It was only in the last century that it became safer to explore the practices of folk magic throughout Europe. Whilst still frowned upon as superstition and nonsense, the Icelandic staves have seen a surge in popularity. Many of the staves are used in art and decorative wares, whilst some people have taken to having them tattooed onto their bodies. The Icelandic staves have evolved over the centuries, and while certainly incorporating Norse runes, they cannot be considered exclusively of "Viking" culture as they are influenced by other esoteric practices from mainland Europe and beyond.


Note: You can read it in here, with much more detail on this subject --> [Link]