Benevento

[Carla O'Harris]

Hi Raven,

In an older post you said,


A more reliable view of the “Society of Diana” can be found in the writings of early saints such as St. Martin, and among the “wandering scholars of the Middle Ages” (a theme discussed by Helen Waddell). Here we find simple reporting through observation, as opposed to the agenda of secular courts and Church officials. One example that stands out is the worship of Diana in southern Europe during the 5th & 6th centuries CE. It is here that the phrase “Society of Diana” first appears. This phrase is repeated in Church documents and in trial transcripts from the 4th century through the 17th century (including trial transcripts in Benevento). Your claim that there is no ancient connection between the goddess Diana and Witches is not supported by the literary evidence. She was clearly associated with Witchcraft by such ancient writers as Horace, Ovid and Lucan. In fact Lucan places her in a triformis aspect along with Hecate and Persephone.

As to the Witches’ tree in Benevento, this theme of antiquity is widely spread throughout not only mainland Italy but also in Sicily. It appears in writings as early as the 7th century where the legend is said to be very old, and it even appears in the persecution of the Sicilian Fairy cults of the 15th and 16th centuries. Something so widespread and tenacious is certainly rooted in great antiquity. The association of Diana with the Witches of Benevento is bore out by trial transcripts, and so Leland does not stand alone there.


I was wondering if you could go into this a bit more, especially


As to the Witches’ tree in Benevento, this theme of antiquity is widely spread throughout not only mainland Italy but also in Sicily. It appears in writings as early as the 7th century where the legend is said to be very old, and it even appears in the persecution of the Sicilian Fairy cults of the 15th and 16th centuries.

What is the reference in the 7th century to Benevento? And what is the documentation related to Benevento in the Sicilian Fairy Cults?

Tyrrhenus had said earlier,


In 1090 the story of Saint Nicholas exorcising demons from the tree of Diana at Benevento first appears by an anonymous author. [19] The story itself appears rushed and was probably written to commemorate the raiding party from nearby Bari three years earlier. Which would seem to be confirmed as Sumeòn ’o Metaphrástes, the 10th century hagiographer who compiled the Menologion - ten books recounting the acts of the eastern saints, including those of Saint Nicholas, never mentions Benevento.


Sumeon o Metaphrastes was one of the first to recount the story of St. Nicholas destroying the Temple of Artemis, and the "demons" fleeing. He then told the story of how one of the "demons" from this temple sought revenge by trying to foist upon the saint some burning oil.

I cannot account for the story of Saint Nicholas exorcising demons from the tree of Diana at Benevento appearing in 1090 by an anonymous author, because I haven't read that account, and would like a little more information about that as well as where I can access the account.

But I do know that the story of Diana's tree (not specifically spoken of as being at Benevento) does appear in The Golden Legend, collected by Jacobus de Voragine. Here the account is fairly simple :


In the past this region had worshipped idols, and even in Saint Nicholas' time there were rustics who practiced pagan rites under a tree dedicated to the wicked goddess Diana. To put a stop to this idolatry the saint ordered the tree cut down.

Voragine then tells a close variant of Sumeon o Metaphrastes' story about the demon getting revenge with the flaming oil, and Voragines has St. Nicholas telling the folk that that demon


...was the shameless Diana herself

Let's give Tyrrhenus the benefit of the doubt and assume 1090 as the beginning of the story of Diana and the tree. (Sumeon o Metaphrastes has no such tradition --- only Artemis and her temple.) Note that if 1090 is the year of Nicholas exorcising demons from the tree of Diana that this postdates Canon Episcopi as well as Corrector Burchardi. This means that the tradition about Diana precedes any legend about Nicholas and the tree of Diana.

It seems likely to me that a tradition of worshipping Diana (or some analogous figure) around trees by rustic folks --- probably extremely likely given the association between trees and fairies, and the fairies' fairy-queen, often called Diana --- existed for a long time, and that when Sumeon o Metaphrastes' legend of the saint was translated, it was placed into terms people knew about. In other words, people knew of this kind of practice because it was happening around them. Destroying a "temple" of Artemis at this point in time had absolutely no propaganda value, because there were no longer any heathen or pagan temples. However, trees and wells were still sites of such worship, and so transposing it into terms existing in folk practice at the time made the propaganda more effective.

Note that wikipedia http://en.wikipedia.org/wiki/Saint_Nicholas
gives,


"The destruction of several pagan temples is also attributed to him, among them one temple of Artemis (also known as Diana). Because the celebration of Diana's birth is on December 6, some authors have speculated that this date was deliberately chosen for Nicholas' feast day to overshadow or replace the pagan celebrations."


which is interesting to ponder in and of itself.


In short, Tyrrhenus' long rant about Benevento amounts to a desperate grasping at straws that is easily explained in other ways.

But to me, the tradition of Benevento is very important, and should not be allowed to be "explained away" as some Christian scribal tradition, especially as it forms such an important context for Aradia, where it is said,


Farete il giuoco della moccola
Di Benevento


And ye shall make the game of Benevento,
Extinguishing the lights

I should like to know more about Benevento.

I would also really like to hear more about this :


A more reliable view of the “Society of Diana” can be found in the writings of early saints such as St. Martin, and among the “wandering scholars of the Middle Ages” (a theme discussed by Helen Waddell). Here we find simple reporting through observation

Where can we find some of the writings of St. Martin relating to Diana?

[Carla O'Harris]

Ok, I was able to track down the following, but this is only a sketchy beginning :

From http://www.northvegr.org/lore/grimmst/021_01.php

Chapter 21 of Grimm's Teutonic Mythology, we have,


Among the Langobards we find a worship of the so-called blood-tree or holy tree (p. 109). The Vita S. Barbati in the Acta sanctor. under Febr. 19, p. 139. The saint (b. cir. 602, d. cir. 683) lived at Benevento, under kings Grimoald and Romuald; The Lombard nation was baptized, but still clung to superstitious practices: 'Quin etiam non longe a Beneventi moenibus devotissime sacrilegam colebant arborem, in qua suspenso corio cuncti qui aderant terga vertentes arbori celerius equitabant, calcaribus cruentantes equos, ut unus alterum posset praeire, atque in eodem cursu retroversis manibus in corium jaculabantur. Sicque particulam modicam ex eo comedendam superstitiose accipiebant. Et quia stulta illic persolvebant vota, ab actione illa nomen loco illi, sicut hactenus dicitur, votum imposuerunt.' In vain Barbatus preaches against it: 'illi ferina coecati dementia nil aliud nisi sessorum meditantes usus, optimum esse fatebantur cultum legis majorum suorum, quos nominatim bellicosissimos asserebant.' When Romuald was gone to Naples, 'repente beatissimus Barbatus securim accipiens et ad votum pergens, suis manibus nefandam arborem, in qua per tot temporis spatia Langobardi exitiale sacrilegium perficiebant, defossa humo a radicibus incidit, ac desuper terrae congeriem fecit, ut nec indicium ex ea quis postea valuerit reperire.' (6) This part about felling the tree has an air of swagger and improbability; but the description of the heathen ceremony may be true to the life. I have pointed out, p. 174, that the Ossetes and Circassians hung up the hides of animals on poles in honour of divine beings, that the Goths of Jornandes truncis suspendebant exuvias to Mars (p. 77 note), that as a general thing animals were hung on sacrificial trees (pp. 75-9); most likely this tree also was sacred to some god through sacrifices, i.e. votive offerings of individuals, (7) hence the whole place was named 'ad votum.'

and


6. Another Vita Barbati (ibid. p. 112) relates as follows: 'Nam quid despicabilius credendum est, quam ex mortuis animalibus non carnem sed corium accipere ad usum comestionis, ut pravo errori subjecti Langobardi fecerunt? qui suarum festa solennitatum equis praecurrentibus unus altero praecedente, sicut mos erat gentilium, arbori ludificae procul non satis Benevento vota sua solvebant. Suspensa itaque putredo corii in hanc arborem divam, equorum sessores versis post tergum brachiis ignominiam corii certabant lanceolis vibrare. Cumque lanceolis esse vibrata pellis mortua cerneretur, veluti pro remedio animae ex hac illusione corii partis mediae factam recisionem gustabant. Ecce quali ridiculo vanae mentis homines errori subjacebant pestifero!'

which, just as soon as I learn medieval Latin, will be great, but for the moment tells me little.

http://www.surlalunefairytales.com/cinderella/marianroalfecox/variants/57.html

gives grounding to the idea of fairies and trees being connected.

And does this relate to the Barbatus story? Beats me :

http://www.thelatinlibrary.com/falcone.html

It is from the "CHRONICON BENEVENTANUM" by Falcone di Benevento, 12th cent. medieval author.



[1124.3.1] Aliud quoque miraculum, quod redemptor generis humani Christus Iesus diebus ipsis operatus est, ad prefati patris nostri Barbati gloriam enarrabo. [1124.3.2] Rusticus quidam, de castello Montis Fusci habitator, talis tantique viri famam sanctitatis audiens Beneventum venit, qui per longa annorum curricula, nervis cruris pedisque arefactis, claudicaverat; tenebatur quidem iugiter dolore terribili, et quasi pede ad clunes ligato, miser ille horis omnibus cruciabatur. [1124.3.3] Continuo ante basilicam prosternitur Sancti Barbati, redemptorem omnium Deum efflagitans, quatenus ei pristinam restitueret sanitatem; et eo taliter orante, soporis gravitate arripitur, et ceu semivivus noctis unius spatio ibi moratus est. [1124.3.4] Noctis igitur ipsius silentio, en adest vir quidam etate senili productus, canitie veneranda locupletatus qui, sicut ex eius lingua audivimus, eum taliter expergefactus est: [1124.3.5] "Surge", ait, "festinus, et propera altare nomine meo consecratum exquirens ibique, favente Salvatoris clementia, sanitatis gaudia longe lateque optatae consequeris". [1124.3.6] Et ille: "Quis es", inquit, "qui mihi tantum thesauri pondus promittis?". [1124.3.7] "Barbatus", ait, "Beneventanae civitatis episcopus". [1124.3.8]Et ille: "Quis es", inquit, "qui mihi tantum thesauri pondus promittis?". [1124.3.7] "Barbatus", ait, "Beneventanae civitatis episcopus". [1124.3.8] Confestim claudus ille audaciam sumens loquendi, "Non possum" ait, "infelix ego sic pergere; videsne, qualiter pede siccato cruciatus hic ego permaneo? [1124.3.9] Tuae namque sanctitatis famam persentiens cursu rapido asello supersedens adveni, ut tuis intercessionibus salutis optatae letitiam adipiscar". [1124.3.10] Nec mora, pater ille Barbatus manum extendens pedem aridum et tibiam tangit, inquiens: [1124.3.11] "Festina celeriter, et sanitate accepta, ante altare prosternito!". [1124.3.12] His auditis, surrexit sanus, fuerat qui claudus, et alta voce Deum laudat, per quem sibi dona salutis talia donantur, per quem sibi gaudia dantur; et mane facto, ecclesiam ingreditur Deo et patri Barbato gratiarum actiones rediturus. [1124.3.13] Narrat itaque, qui claudus fuerat, e vestigio cuncta, quae sibi acciderant, populo advenienti, et qualiter longo ex tempore claudicaverat, nervis contractis; fatetur etiam prefatum episcopum Barbatum sibi apparuisse et eius interventu sanitatem accepisse desideratam. [1124.3.14] Fragor interea tanti miraculi civitatis partes partiumque angulos invadit et catervatim ad videndum hominem cives properaverunt; quo viso, Factorem omnium laudantes ad propria remeavimus. [1124.3.15] Diebus autem non multis elapsis, mulier quaedam manus arridas nervosque obductos ferens ad beneficia presulis Barbati accucurrit; quae coram altaris presentia accubuit, et lacrimis manantibus, Salvatoris misericordiam invocabat. [1124.3.16] Lacrimas autem eius omnipotens Dominus ex alto aspiciens et confessoris sui Barbati gloriam ostendere volens, qualis quantique apud eum triumphi consistit coram omnibus, qui convenerant, manus sic arefactas cepit mulier illa ad celum erigere. [1124.3.17] Deinde voce clara prorupit, sanitatis auxilium in manibus et nervis circumflexis sensisse: digitos re vera curvatos aperuit et compages digitorum omnium, gratia divina favente, solutae sunt. [1124.3.18] Ad haec populus fere totus festinat et celorum regem patremque nostrum Barbatum benedicendo magnificavimus.


There is also http://www.storia.unive.it/_RM/didattica/corsi/r_longo/11_SBarb.htm :


11. Vita Sancti Barbati, 1-2, 7

Il culto della vipera e dell'albero sacro

[INCIPIT VITA SANCTI BARBATI EPISCOPI]
1. Tempore quo Grimoalt Langobardorum regni moderabat, abenas eiusque filius Romualt Samnitibus imperabat, insignis sacerdos Barbatus nomine, ut fatus sum, Redemptoris nutu claruit Beneventi, actionibus celeps miraculisque coruscus. His quoque diebus quamvis sacri baptismatis unda Langobardi abluerentur, tamen priscum gentilitatis ritum tenentes, sicut bestiali mente degebant, bestiae simulacro, quae vulgo vipera nominatur, flectebant colla, quae debite suo debebant flectere Creatori. Verum etiam non longe a Beneventi menibus quasi sollempnem diem sacram colebant arborem, in qua suspendentes corium, cuncti qui adherant terga vertentes arbori, celerius equitabant, calcaribus cruentantes equos, ut unus alteri possit prehire; atque in eodem cursu retroversis manibus corium iaculabant, iaculatoque particulam modicam ex eo comedendi superstitiose accipiebant. Et quia stulta illic persolvebant vota, ab actione nomen loci illius, sicut actenus dicitur, Votum imposuerunt.
2. Quae vir Domini Barbatus cernens, incessabiliter eis annuncians, duobus dominis servientes non posse salvari, et nequaquam inter filiorum Dei numeros merentur adgregari, qtti se apostatae angeli ditioni subdiderint. Haec et alia illis indesinenter beatissimus Barbatus huc atque illuc discurrens anxie predicabat, cupiens eos Creatori suo purgatos erroribus presentare. At illi ferina caecati dementia, nihil aliud nisi bellorum meditantes usus, optimum esse fatebatur cultum legis maiorum suorum, quos nominatim bellicosissimos asserebant, ideoque viri Dei monita funditus abdicabant. Sed omnipotens atque ineffabilis Deus, qui pro, humanis erroribus formam servi accipiens sanguinem suum fudit, eo quod neminem vult perire, non desinit etiam ingratos ad se congruentibus modis perducere, ut salvari queant. Hic piissimus medicus inprovisus aegro assistit, eumque compellit, ut de sua poscat salute.

7. Sequenti namque die divinis opitulationibus is qui usque ad internitionem moliebatur, urbem cum suis habitatoribus perdere, et non quibant eum ad misericordiam flectere inmensa pondera argenti vel auri atque innumera multitudo pretiosorum lapidum et margaritarum, accepta solummodo sorore eiusdem Romualt, Beneventum deserens, Neapolim est ingressus. Repente beatissimus Barbatus securem accipiens, Votum pergens, et suis manibus nefandam arborem, in qua per tot temporis spatia Langobardi exitiale sacrilegium perficiebant, defossa humo a radicibus incidit, ac desuper terrae congeriem fecit, ut nec inditium ex ea quis valeat repperire. Recesso igitur hoste, uterque sexus et aetas ad beatissimi Barbati episcopatus electionem unanimiter confluxerunt, letantes eo quod talem mererentur habere patrem, qui suis precibus hostem repellat.

[raven grimassi]

Hi Carla,

Here are some notes I have from a file on Benevento:

Early Modern European Witchcraft, edited by Ankarloo & Henningsen, page 196:

“In 1588 a fisherman’s wife from Palermo confessed to the Inquisition that she and her company, with their ‘ensign’ at their head, rode on billy-goats through the air to a country called Benevento that belongs to the Pope and lies in the kingdom of Naples. There was a great plain there on which there stood a large tribune with two chairs. On one of them sat a red young man and on the other a beautiful woman; they called her the Queen, and the man was the King. The first time she went there, - when she was eight years old, - the ensign and other women [sic] in her company said that she must kneel and worship this king and queen and do everything they told her, because they could help her and give her wealth, beauty and young men to make love with. And they told her that she must not worship God or Our Lady. The ensign made her swear on a book with big letters that she would worship the other two. So she took an oath to worship them, the King as God and the Queen as Our Lady, and promised them her body and soul…And after se had worshipped them like this, they set out tables and ate and drank, and after that the men lay with the women and with her and made love to them many times in a short time.

All this seemed to her to be taking place n a dream, for when she awoke she always found herself in bed, naked as when she had to rest. But sometimes they called her out before she had gone to bed so that her husband and children should not find out, and without going to sleep (as far as she can judge) she started out and arrived fully clothed.

She went on to say that she did not know at that time that it was devilment, until her confessor opened her eyes to her errors and old her that it was the Devil and that she must not do it any more. But in spite of this she went on doing it until two months ago. And she went out joyfully because of the pleasure she took from it…and because they [the King and the Queen] gave her remedies for curing the sick so that she could earn a little, for she has always been poor.”


A History of Witchcraft, by Jeffrey B. Russell, page 53:

Once in a while the sources report something fresh, such as the struggle of St Barbato against the residual paganism of the Lombards in the ninth century. At Benevento these pagans adored a snake and a sacred tree, around which they danced in a circle.”


Witchcraft in the Middle Ages, by Jeffrey B. Russell:

“The most impressive evidence is from Benevento, where later in the Middle Ages some of the greatest witch assemblies supposedly took place (though there is no evidence of a link). In the ninth century, St. Barbato had to struggle against the residual paganism of the Lombards, who at Benevento revered a snake and a sacred tree, around which they rode, keeping their backs turned toward it. This difficult feat of equitation is most interesting in its relevance to later accounts of witches dancing back to back or in a circle facing outward. In any event, Barbato, in the manner of all good missionary saints, ordered the sacred tree felled, thus putting an end to the practice.” - page 74


From Bishop to Witch, by David Gentilcore

“When much of the Malleus maleficarum was called into question in the works of Pietro Pamponazzi and Gian Francesco Ponzinibio, Paolo Grillando responded with a defence of the inquisitional point of view. His Tractatus de hereticis et sortilegis (1572) was based primarily on cases he had adjudicated in Rome and Arezzo, and gave detailed accounts of the witches’ covens, believed to have taken place under the famous walnut tree of Benevento.” - page 239


Etruscan Roman Remains, by Charles Leland

“There are in the treatise on the Magic Walnut Tree of Benevento, by P. Pipernus (Naples, 1647), several passages in reference to Diana as Queen of the Witches, one of which is curious as it seems in a manner to identify Lamia with Lilith and Diana.” - page 152

“But to return to our trysting tree – the walnut. As all the witches of Germany were accustomed to assemble on the Blockberg, so those of al Italy had their rendezvous or Sabbat, or, in Italian, treguenda, at a great walnut-tree in Benevento. This terrible tree is mentioned by many writers on witchcraft, and allusions to it are very coon in Italian literature, but I have never met anything in detail till I found a pamphlet – De Nuce Maga Beneventana – which is by Peter Pipernus, and forms a supplement to his work De Effectibus Magicis, of which I have written elsewhere.” - page 188

“Finally we come to the fact that from the testimony and traditions recorded in the manuscripts of an old witch trial, and from information gathered by many holy Inquisitors, that it was believed in the fraternity of sorcerers that not only from the times of the Lombards, but even from those of the ancient Samnites, there had ever been at Benevento an immense walnut-tree which was in leaf all the year (the same tale was told of old Druidical and German oaks), the nuts of which were of a pyramidal form…” - page 189

“Pipernus gives us a long array of causes why the nut-tree was dreaded by Christians, and loved by witches, the only sensible one of which is that it was of yore, because of its dense shade, sacred to Proserpine, Night, and the Infernal Gods.” – page 189

“Well, as it happened that the good people of Benevento had a great walnut tree where they worshipped serpents, or ‘divinity in the likeness of a beast, which is vulgarly called a viper,’ and what was also horrible, held horse races in which the riders caught at bunches of sumach suspended in the tree – after the fashion of the profane and ungodly game of flying horses and hand-organ which we have seen at irreligious, worldly-minded, country fairs. There was in Benevento a great saint, Barbatus, to whom these goings-on of the heathen with their great moral show of snakes and races, and the rest of the circus, were a terrible annoyance – for then as now, two of a trade never yet agree. Competition was not, with him, the soul of business.” – page 190


“And then Barbatus had a beautiful time. He cut down the walnut tree, killed the snakes, stopped the horse-races, confiscated all the ‘poultry’ of the cock fights, threw the gaffs in the river…” – page 190

“The nut-tree was cut down, but the king never dies. It is true, adds PIPERNUS, that there is now in the same place another tall and great walnut-tree, in the hollow of which three men might hide-and near this are sometimes found bones and bits of flesh, the signs of witches' banquets--probably chosen to take the place of the ancient one. As appeared by the testimony of one VIOLANTA, who being interrogated--probably with a rack and red-hot pincers in the Christian manner of 1519 (that being the date)--said that she had been at such a tree. There they worshipped Diana (not the devil--he was only adored in Germany) or Herodias, the goddess of dancing, who, however, as before said, appears in Rabbinical writings as Lilith, who was the Hebrew Diana, or mother of all the witches, and held high revel and "had a good time."

Carla, with your interest in fairies and the Witchcraft connection, it is interesting to note that fairies are associated with walnut trees in Italian lore. One tale tells of a fairy child being found in a walnut.

"There was at Benevento a poor family whose members gained their living by going about the country and getting fruit, which they sold. One day the youngest son was roaming, trying to see what he could find, when he beheld a Walnut tree - but one so beautiful 'twas hardly credible what nuts were on it! Truly he thought he had a good thing of it, but as he gathered the nuts they opened, and from every one came a beautiful little lady who at once grew to life size. They were gay and merry, and so fair they seemed the eyes of the sun. Sweet music sounded from the leaves, they made him dance; 'twas a fine festa.

But he did not for all that forget why he had come there, and that the family at home wanted bread. But the ladies, who were fairies (fate) knew this, and when the dancing was over they gave him some of the nuts. And they said: 'When you shall be at home open two of these, keep a third for the king's daughter, and take this little basket full to the king. And tell the queen's daughter not to open her walnut till she shall have gone to bed.'

And when he had returned and opened his nut there poured from it such a stream of gold that he found himself richer than the king. So he built himself a castle of extraordinary splendor, all of precious stones. And opening the second nut there came from it such a magnificent suit of clothes that when he put it on he was the handsomest man in the world. So he went to the king and was well received. But when he asked for the hand of the princess, the monarch replied that he was very sorry, but he had promised his daughter to another prince. For this other the princess had no love at all, but she was enamored with the youth.

So she accepted the nut, and went to bed, but oh what wonder! What should come out of it but the young man who had asked her in marriage! Now as she could not help herself, and moreover, had no special desire to be helped, she made the best of it, and suffered him only to remain, but to return, which he did zealously, full many a time; with the natural result that in the course of events the princess found herself with child, and declared that something must be done.

And this was arranged. She went to her father and said that she would never marry the prince to whom he had betrothed her, and that there should be a grand assembly of youths, and they should agree that, lest her choose whom she would, they would support her choice. So it was done, and there were feasts, balls, and at last a great assembly of young men. Among them appeared her own over, the man of the walnuts. And he was dressed like a poor peasant, and sat at the table among the humblest who were there. The princess went forth form one to the other of those who wished to marry her. And she found some fault in every one, till she came to her own lover, and said: 'That is the one who I choose' and threw her handkerchief at him - which was a sign that she would marry him.

The all who were present were enraged that she should have selected such a peasant, or beggar, nor was the king himself well pleased. At last it was arranged that there should be a combat, and that if the young man could hold his own in the might marry the princess. Now he was strong and brave, yet this was a great trial. But the Ladies of the Walnut Tree helped their friend, so that all fell before him. Never a sword or lance touched him in the fray, he bore a charmed life, and the opposing knights went down before him like sheep before a wolf. He as the victor and wedded the daughter of the king; and after a few months she gave birth to a beautiful babe who was called, in gratitude to the fairy ladies, the Walnut of Benevento. And so they were happy and contented." - Etruscan Roman Remains, page 193 -194


The following tale, recounted by Leland in Etruscan Roman Remains, is related:


It may be observed that PIPERNUS declared that women became pregnant simply by means of the nuts from this tree. There is no mention of male assistance in this matter. Very recently, as a write, I inquired in Florence if there was any account current of magical properties in walnuts, and was promptly told the following tale, regarding which I had made no suggestions and given no hints whatever. It was written out for me, not by any means in choice Italian.

"The country of Benevento is in the Romagna, and that is the real posto delle streghe, or witch meeting. place. One evening a gentleman went to walk with his daughter whom he adored. And as they passed under a walnut-tree, and there were so many fine nuts, she desired to eat of them. But hardly had she eaten one when she felt herself ill, alla stomaco, and went at once home, and to bed. And all her family were in despair, because they loved her tenderly."

"Nor was it long before they saw her body increasing in size, and thought she was incinta, or with child, and began to treat her harshly, till at the end of nine months she gave birth to a little lamb; it was very beautiful, and her parents knew not what to think of this, phenomenon. And they questioned her closely as to whether she had ever had a lover, but she swore this had never been the case, and knew nothing beyond this--that she felt ill after having eaten the walnut."

"Then the father took his daughter to the tree, and she ate another nut; when all at once the tree vanished, and there appeared an old witch, who touched the lamb, when it became a handsome young man, and the witch said, 'This is the lover whom you would not permit your daughter to marry. I by my sorcery made him enter and leave her (sortire dalle sue viscere), and so shall she be compelled to wed him.'" - page 191

[Carla O'Harris]

Hi Raven,

Thank you so much for this! Sorry, I've been out for a few days. I really, really appreciate you sharing this material. I'm going to take a little time to digest it and I'm sure will have more to say about this fascinating topic.

[Carla O'Harris]

Hi Raven,

I am now convinced beyond a shadow of a doubt that Tyrrhenus' revisionist reconstruction of the Tree of Benevento is absolutely false and misleading.

This is based in part on the wonderful documentation you have provided above, as well as comparison with the Tree of Bourlement, about which we have ample records in Joan of Arc's trial of 1431 and then her posthumous retrial in 1452. These records are invaluable, as they are testimony from two very different trials, one trying to condemn Joan, and the other trying to redeem her. They contain both her own testimony, the opinions of the judges, and the retrial contains the testimony of local people who knew her. What is interesting is that all of the information centering around the Tree of Bourlement, called the Tree of the Fairies or the Tree of the Ladies, corroborates each other, indicating a consensus between the local people, Joan, as well as the inquisitors. Such unanimous consensus should be given great weight in evidence.

What is clear is that the Tree of Bourlement was thought to be a tree around which the fairies danced. They were said to be joined by witches who flew through the air. Nearby was a witch's herb (mandrake). The fairies were said to have their merriments there.

All of this so far correlates with the Tree of Benevento : a sacred fairy-witch spot where revels were held.

But the testimony goes further. It is very clear from all parties that not only do supernatural fairies visit the Tree of Bourlement, but actual human beings at regular, festal times visit the tree with offerings including nuts, and who dance, feast, and engage in merriment.

What we have here is a perfect correlation between the supernatural activity and the ritual activity of human beings surrounding a tree of the fairies. It is a place where fairy sabbat and popular celebration coincide in near-identity.

This testimony is taken directly from the folk, and all disagreeing parties agree to the basics. This is an exemplary case that speaks for the others.

That Benevento was also associated with a tree, with the sabbat, and with fairies indicates that it is part of the same complex. Since this complex was not carried from Benevento to Bourlement or vice-versa, the natural conclusion is that it was a pre-existing matrix over wide territory, and therefore, every single bit of evidence Tyrrhenus has presented fits into its matrix and not vice-versa.

That ought to put to rest his revisionism in this regard.

The only remaining dispute is whether the "fata" or "fairy" associated with Benevento would be "Diana" or not. I will refer back to the quote from Hans Peter Duerr's Dreamtime (pp. 168 - 169) that I made in a previous post :


"In the meaning of 'witch', 'Diana' survived in Old Toscanian and in Sardinian ("jana"), in the dialect of Naples ("janara"), in Old French ("gene"), in Asturian ("sana"), and in Old Provencal ("jana"), as documented by F. Stahelin. [Stahelin, F. Aus der Religion des romischen Helvetien, Anzeiger fur Schweizerische Altertumskunde, 1921, p.29] It can be also be found in the Jura mountains around Bern ("djanatsch") ; see E. Tappolet, La survivance de 'Diana' dans les patois romands, Schweizer Archiv fur Volkskunde (1919), p. 225. Even the Rumanian "zine" is a derivation or reflex of Diana ; see M. Eliade, Some observations on European witchcraft, History of Religions (1974), p. 160 ... Until quite recently, peasants in Puy-de-Dome swore by Diana, using the formula 'Per Diano neiro' ; see P. Sebillot, Le folklore de la France IV (Paris, 1907), p. 327. Also the name of "Zana" may come from Diana ; see M. Lambertz and K-H. Schroder, Die Mythologie der Albaner, in Haussig, H.W. (ed.) Gotter Und Mythen im Alten Europa (Stuttgart, 1973), p. 508. "Zana" is a fairy, who lives in the Albanian mountains, bathes naked in the springs, dances and flies about on the backs of sea gulls. In Karnten the Pehtrababa was considered a "zene". These beings live in wild rock faces and mountain caverns..."




The fact that Diana's name became the very word for "witches" and "fairies" is proof enough of her association with fairies. While it is possible that "Diana" may simply have been the learned clergyman's gloss for the local "Queen of the Fairies" (a figure for which there is ample documentation), based on the above, we must conclude the likelihood that in many cases she actually was called Diana. This would be confirmed as well by the fact that later citations of Canon Episcopi make appropriate changes for local names for the figure.

I say : proven, that the Tree of Benevento was associated with witch-fairy sabbat celebrations, both on an astral and a physical level, and they were associated with Diana, and that furthermore, this mimicked similar formations in France and elsewhere.

[raven grimassi]

I am now convinced beyond a shadow of a doubt that Tyrrhenus' revisionist reconstruction of the Tree of Benevento is absolutely false and misleading.

Yes, and there was never any doubt of that in my mind.


The fact that Diana's name became the very word for "witches" and "fairies" is proof enough of her association with fairies. While it is possible that "Diana" may simply have been the learned clergyman's gloss for the local "Queen of the Fairies" (a figure for which there is ample documentation), based on the above, we must conclude the likelihood that in many cases she actually was called Diana.

In Henningsen's article titled The Ladies from the Outside: An archic pattern of the Witches Sabbath he addresses Mircea Eliade's material and references strong similarities between north Italian shamans and the Romanian cathartic dancers "whose specialty is to cure disease caused by fairies - at the same time as they claim, surprisingly enough, that their secret society is patronized by the 'Queen of the Fairies', Doamna Zinelor - the Romanian metamorphosis of Diana, also called Irodiada (Herodias) or Arada (both names having familiar connections with western European beliefs in witchcraft and the Wild Hunt)."

Henningsen also notes a "Queen of the Fairies" in the Sicilian fairy cult who goes by the name Dona Zabella or La Sabia Sibila, which translate as the "The Wise Sybil." This is interesting because the ancient cult of the Sybil flourished in the area of Naples, which is about 30 miles northeast of Benevento.

In Naples the word for Witch is "janara" – this word is derived from Diana and is often rendered Dianaria or Dianiana, which means followers of Diana. This is the same word used by St. Martin to indicate fairy spirits in the cult of Diana.

Here is an excerpt that deals with Diana's association with fairies as noted by St. Martin:

"Besides these gods and goddesses, Martin refers to the Lamias, nymphs, and Dianas who rule over the sea, fountains and forests. The cult of the Dianas seems to have been very widespread. In the life of St. Symphorianus, martyred at Autun during the reign of the emperor Aurelian, the pagan belief in the Dianas of the forests is mentioned. Gregory of Tours tells how a Lombard monk, named Vulfolaic, during his life of asceticism in the forest met some people who had erected a huge statue in honor of Diana. Cabal believes rightly that the name of the popular fairies of Asturia, the "xanas" is derived philologically from the "Dianae" to whom Martin refers."


I assume you have seen this link:

http://libro.uca.edu/mckenna/N_79_

What is interesting is that all of the information centering around the Tree of Bourlement, called the Tree of the Fairies or the Tree of the Ladies, corroborates each other, indicating a consensus between the local people, Joan, as well as the inquisitors. Such unanimous consensus should be given great weight in evidence.

Yes, and in Italian lore there is also a tale of three ladies who appear from a walnut tree. Tree lore and fairy lore are intimately connected throughout Europe, which speaks to a core tradition.

[Carla O'Harris]

Hi Raven,

What is the source for this? This is awesome :


"Besides these gods and goddesses, Martin refers to the Lamias, nymphs, and Dianas who rule over the sea, fountains and forests. The cult of the Dianas seems to have been very widespread. In the life of St. Symphorianus, martyred at Autun during the reign of the emperor Aurelian, the pagan belief in the Dianas of the forests is mentioned. Gregory of Tours tells how a Lombard monk, named Vulfolaic, during his life of asceticism in the forest met some people who had erected a huge statue in honor of Diana. Cabal believes rightly that the name of the popular fairies of Asturia, the "xanas" is derived philologically from the "Dianae" to whom Martin refers."

I really appreciate your sharing this. There is just so much evidence I am continually flabbergasted that the critics keep asserting there is none, or try to interpret the evidence out of existence.

I tried the link you suggested but it led nowhere ...?

The fact that "janara" is the word for witch within 30 miles of Benevento basically clinches the case and seals it solid.

[Carla O'Harris]

The source Tyrrhenus gives for the 1090 date linking Benevento to the tree of Diana is :

" L'Adventus di San Nicola in Benevento. Benevento, Italy: Studi Beneventani. 1998. n.7."

I'd still like to see more on this. Perhaps he can provide a translated quotation. If indeed Saint Nicholaus' deeds are transferred to Benevento, that would dovetail with the tree, because Golden Legend has it that it is a tree of Diana.

Since Golden Legend is dated 1260 A.D., we must assume it either represents a parallel tradition (quite possible) or has borrowed the earlier Saint Nicholas' 1090 legend.

Metaphrastes' ~ 950 A.D. story only tells of the temple of Artemis, not the tree of Diana.

If Tyrrhenus is right about the 1090 A.D. date, he may very well be right that this is where the story turned. And it's quite possible it turned here as a result of the raid to capture St. Nicholas' relics. But that's simply the occasion. What is interesting is how the story shifted.

The original story has Artemis' Temple, but becomes Diana's tree. This only makes sense as an idiom switch, which implies an existing tradition of either a "Diana's Tree" or a "Tree of Djanaras" which would imply Diana's presence as Queen of the Fairies. The tree was earlier noted as being venerated, and the transfer from Artemis to Diana would be natural. Tyrrhenus would probably reply that this was an entirely "literary" scholastic adventure, while it makes far more sense to assume that this transfer of meaning happened on a folk level, given the wide traditions that we find about the tree later on.

Let's keep in mind that Diana as a "Queen of the Fairies" makes complete sense within the ancient mythologies, as she was followed by a train of "nymphs" who are for all intents and purposes Greek fairies.

[raven grimassi]

What is the source for this? T

THE LIBRARY OF IBERIAN RESOURCES ONLINE -
Paganism and Pagan Survivals in Spain up to the Fall of the Visigothic Kingdom, by Stephen McKenna

The reference is in chapter four:

http://libro.uca.edu/mckenna/paganism.htm


There is just so much evidence I am continually flabbergasted that the critics keep asserting there is none, or try to interpret the evidence out of existence.

Yes, this is a fascinating phenomenon. I think it is rooted in the filter of disbelief, and when someone does not believe in the possibility of what we are presenting as evidence, then it cannot be seen in any favorable light. I think the operative principle here is dismissive.

What I have noted over the years is that the critics and skeptics view our evidence as isolated pieces instead of as a body of evidence consisting of segments. By viewing them as isolated pieces, and ignoring them as a collective, it is easier to dismiss them as "weak' or "inconclusive" or as an anomaly.

[Carla O'Harris]

THE LIBRARY OF IBERIAN RESOURCES ONLINE -
Paganism and Pagan Survivals in Spain up to the Fall of the Visigothic Kingdom, by Stephen McKenna

The reference is in chapter four:

http://libro.uca.edu/mckenna/paganism.htm



Yes, this is a fascinating phenomenon. I think it is rooted in the filter of disbelief, and when someone does not believe in the possibility of what we are presenting as evidence, then it cannot be seen in any favorable light. I think the operative principle here is dismissive.

What I have noted over the years is that the critics and skeptics view our evidence as isolated pieces instead of as a body of evidence consisting of segments. By viewing them as isolated pieces, and ignoring them as a collective, it is easier to dismiss them as "weak' or "inconclusive" or as an anomaly.


Thank you, Raven!! That's extremely helpful! Here it is, directly from Chapter VIII of De correctione rusticorum :


Praeter haec autem multi daemones ex illis qui de caelo expulsi sunt aut in mare aut in fluminibus aut in fontibus aut in silvis praesident, quos similiter homines ignorantes deum quasi deos colunt et sacrificant illis. Et in mare quidem Neptunum appellant, in fluminibus Lamias, in fontibus Nymphas, in silvis Dianas, quae omnia maligni daemones et spiritus nequam sunt, qui homines infideles, qui signaculo crucis nesciunt se munire, nocent et vexant. (emphasis mine)

(http://www.intratext.com/IXT/LAT0434/_P8.HTM)

(c. 574 A.D.)

Abundantly clear that Diana and her nymphs -- or at the very least a fairy-cult referred to by her name -- was alive and well in 6th century Spain and Portugal, and apparently 6th century Gaul/Germany as well :


Then I came to the territory of Trèves and on the mountain where you are now built with my own hands the dwelling you see. I found here an image of Diana which the unbelieving people worshiped as a god.


(Gregory of Tours, History of the Franks, Book 8 Section 15, http://www.northvegr.org/lore/frank/057.php.)

In the original :


Deinde territurium Trevericae urbis expetii, et in quo nunc estis monte habitaculum quod cernitis proprio labore construxi. Repperi tamen hic Dianae simulacrum, quod populus hic incredulus quasi deum adorabat.

(http://www.thelatinlibrary.com/gregorytours8.html)

(c. 590's AD)

All of this is 200 years after Theodosius, who was certainly very repressive of paganism, so to admit that the Diana worship could not have survived another three hundred years when Canon Episcopi was written is rather absurd. And if to 900 A.D., then why not to 1090, and beyond?

In fact, once Diana was "lodged" into local folklore, through whatever explanation anyone wants to come up with --- from the more obvious that she was an indigenous deity worshipped for countless centuries, to the more mendacious idea that the folk picked up on the name from classical-trained clergy --- it seems like it would be damn near impossible to get her out. Once there is a folk figure associated with certain narratives and practices, such things tend to cohere. Stories of Holda, for example, survived up at least until Grimm's time, as he collected some stories about her. There is no reason to think that Diana would not as well, and since Leland has collected folklore from the late 1800's confirming this, we know that she did.

Come to think of it, I can't even imagine why we're having this conversation. How on earth --- how on earth within the witchcraft community of all places --- has it transpired that we would even have to defend such things and re-invent the wheel from scratch?

[Carla O'Harris]

Hi Raven,

In an earlier post, you quoted Leland,


“The nut-tree was cut down, but the king never dies. It is true, adds PIPERNUS, that there is now in the same place another tall and great walnut-tree, in the hollow of which three men might hide-and near this are sometimes found bones and bits of flesh, the signs of witches' banquets--probably chosen to take the place of the ancient one. As appeared by the testimony of one VIOLANTA, who being interrogated--probably with a rack and red-hot pincers in the Christian manner of 1519 (that being the date)--said that she had been at such a tree. There they worshipped Diana (not the devil--he was only adored in Germany) or Herodias, the goddess of dancing, who, however, as before said, appears in Rabbinical writings as Lilith, who was the Hebrew Diana, or mother of all the witches, and held high revel and "had a good time."


I don't know if you're familiar with the following information, but it is important :



"The tree [of Benevento] was replanted in the eight century, and during a local trial for sorcery in 1519 a witch named Violanta confessed that in the company of other Satanists she had performed certain ceremonies under this tree. A witness, Alberto Alutario, who passed the place late at night, testified that he had seen a numerous assembly of persons there. They were all carrying lanthorns or tapers." (Montague Summers, The Geography of Witchcraft, University Books, Evanston and New York, 1958, p. 547,emphasis mine.)


Note that we have a witness here testifying to real rituals by real people, not hallucinations, and not fairies --- however, they do have tapers and at night may have appeared very supernatural, and thus the association.

Also note that the tree was replanted in the eighth century.

[raven grimassi]

Hi Carla,

Thanks for the info, it is very interesting and important. There are several such eyewitness accounts of interest, and one comes from Guazzo (Compendium Maleficarum). He describes a gathering in Italy in which a black goat is brought out wearing a lighted torch afixed to his head. There are several such accounts in other parts of southern Europe, most notably in France and the Basque area. To me this suggests something organized and fairly widespread.

Your timing with this post is fun because I am currently working on the walnut tree connections to Witchcraft. My starting point was with Diana Caryatis who was venerated in a walnut grove. This took me to a myth about Dionysus who turned a maiden he loved into a walnut tree. In a long and winding trail a series of things revealed themselves. It is shedding some light on the mural at Massatima, and I am seeing a connection between the phallus tree and baskets, and the veneration of snakes kept in a special basket in the cult of Dionysus. I also came upon Dionysus as a tree god (Dionysus Dendrite) but so far no particular variety of tree is mentioned.
On an interesting side note, the dances held in honor of Diana Cayatis were danced in the nude, and were of two types. One is a circle dance and the other is a line dance moving in graceful winding movements like a snake.

Currently the walnut trail leads from Greece to Campania, the region where Benevento is located. It turns out that the cult of Bacchus/Dionysus was practiced in this region and had a connection with Diana. Some ancient coins from Campania have Dionysus on one side (in bull form) and a "nymph" on the other side, who is shown with a small figure of Diana (so it is described).

I have attached an image of the coin. The next image is Dionysus with a maenad who opens the snake basket. The third image is Dionysus Dendrite, and the fourth is Dionysus and his sacred tree.