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dianasson · 5 years ago

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The Uses of Blood

by Zeph Craven @dianaandpansson

A dear friend of mine, Marz (@HillbillyOracle on Tumblr) asked me about how blood has been used traditionally in witchcraft and magic and I decided to go all out with my response! Naturally, the traditions I’ll talk about here are from around Europe and European-derived cultures in the Americas, as these are the areas with which I have the most experience and feel qualified to speak about. Even this is limited by what has been written in English or Italian, which means I’m missing a lot of material! Of course, some of the following will be gory, bloody, or violent so please read with discretion (and TW: blood, animal abuse, violence). Many traditional uses of blood are inherently related to animal sacrifice or drawing blood from animals – I am not suggesting or condoning violence towards animals or people, only presenting the history and traditions as they have survived and as I best understand them.

The manners in which blood has been used in religion and mythology, or for magic and power, are both varied and continuous throughout European cultures. Some of these traditions have carried on, even if secluded to remote regions of Europe’s mountains, while others have truly fallen into obscurity. Witches, magicians, folklorists, classicists, and anyone who has seen a violent movie about cults will be familiar with a few topics covered here – if not in detail, then at least in dramatic atmosphere.

Sacrificial Blood The most common and widespread use of blood is as an offering to a spirit or deity. A simple and broad-sweeping discussion is best applied here; but I promise to not speak so generally in the following sections. Sacrificial blood is most often spilled from the neck of an animal – which is usually raised, treated, or traded in a sacred or special way. The animal might also be adorned with special ritual garbs, garlands, or ointments for the slaughter. While it is common in domestic and in secretive ceremony to offer up your own animal, in public or temple ritual the process of bringing the animal to the spirits and collecting its blood is almost always officiated by a priest or high-level initiate of some kind. This is a difficult and powerful act that must be overseen by someone trained in sacrifice, which is definitely practical to an extent – you have to know how to cut a throat – but I think the status of the officiant is mostly indicative of the intimacy and sanctity of such an offering. The moment of death is often celebrated by onlookers or participants, or else mourned as if their beloved were being slain. The blood may be spilled onto or into an altar or sacrificial pyre, or let flow into the water or soil at a sacred site such as a bog, hill, or field of repute. Frequently, the blood is collected instead. In many traditions, the blood of a sacrificed animal is sacred in itself – and the sacred is useful.

Sacrificial blood, being inherently hallowed, is an ancient and widespread tool for blessing. In fact, the English word “blessing” likely traces back to the word bledsian or ‘blood-sain’ (i.e. to hallow with blood). The blood gathered from a living sacrifice might be poured or sprinkled onto statues, walls, animals, or people. The sprinkling might be executed with a branch, rod, or sprig of a sacred herb. In chapter four of The Eyrbyggja Saga, the description of the temple notes that the bowl and rod used for sprinkling blood were kept on the altar-like stall in the center of all the god representations. Clearly, these tools were integral to the regular ceremonies of the temple.

Blood from a sacrificed animal is also a powerful, though complex, agent of purification. In ancient Greece, it was used to purify a shrine or temple 1 - frequently pig’s blood was applied as in Apollo’s case, while doves were common for Aphrodite, who abhorred swine. Purification with sacrificial blood would be accompanied by many rituals: supplications, prayers, offerings, and a disposal of the polluted remnants or lumata. It is important to note that not all blood was considered holy or ‘pure.’ In fact, the prime example of this kind of purification in Greece was almost a balancing of bloods: the sacrificial blood washed away the miasma or “pollution” of immoral bloodshed, such as murder. A murderer might suck out the blood of their victim and spit it forth repetitively to expiate the corruption of their crime. It wasn’t the physical blood of violence that needed cleansing, so much as the foul vengeful spirit of the person and the event, what we might now call ghosts and trauma. The animal’s lifeblood was sprinkled on the hands of the murderer where impure blood had shed, and then washed away. Some length of time (inconsistent through history and region) had to pass between the crime and the cleansing, and during that time the killer was somehow excluded from society. Though it is not difficult to make sense of this paradox, cleaning blood with blood was criticized even in the times of its practice. 2 In the previous example, the mechanics are only paradoxical if read hyper-literally. It is not as though any two insignificant bloods cancel each other out by contact; instead, it is something holy and potent that overpowers something wicked and polluted. Just as household cleaning agents must be engineered to bind to the dirt or oil they cleanse, there may also be some link between sacred blood attaching to dirty blood: the ‘like-affects-like’ principle making sacrifice a potent solution for this particular kind of miasma. There were epithets of deities that presided specifically over this ritual of purification and reintegration, called catharsis or κόθᾰρσῐς (kótharsis). According to Oxford Reference:

“The god who presided over purification from blood‐guilt was Zeus Katharsios, ‘Of purification’; this role derived from his general concern for the reintegration into society of displaced persons (cp. Zeus ‘Of suppliants’ and ‘Of strangers’). Apollo too could be seen as a ‘purifier of men's houses’ because his oracle at Delphi regularly gave advice on such matters.”

Violent bloodshed, childbirth, death, and corpses could all pollute a person or place with miasma, and sacrificial blood was only one tool of many for cleaning it away. Interestingly, the violent bloodshed of battle was less important and could simply be washed off. 3 With no greater significance is the trauma and poison of war-blood treated now. Later, on the outskirts of Greek cult-influences, menstrual blood was considered a pollutant that must be purified before entering temples – along with many other bodily fluids such as semen – yet menstrual fluids were rarely written of at all. 4 Some ‘scientific’ texts from this period suggest that menstruation is a form of purification itself, which could indicate why some might have considered the expulsed fluids impure. There are ancient Roman writers that speak of menstrual blood as a destructive force, in many ways that actually sound quite useful. However these are not the documentations of practices – rather products of solitary musings on agricultural metaphysics. These writers weren’t documenting, they were thinking ‘out-loud.’ Yet, it is not a far stretch to suppose that menstrual blood may have been considered a form of miasma in later Mediterranean sacred structures, especially looking at the modern practices of purification by sacrificial blood in some mountain communities of Georgia (Pshavi, Xevsuri, and Svaneti), which have strict taboos around menstruation in ritual structure, village composition, and social functions such as hunting. 5 These areas of Georgia were not once so distant from the cultures of the Greek empire, Colchis being a notable region of these mountains where the story of Jason and the Golden Fleece took place. In this story, Colchis is the kingdom of the infamous sorcerer Aeëtes and his daughter Medea, the witch, for whom Circe herself performed a purification of miasma by pig’s blood with prayers to Zeus of Suppliants. 6 The Kartvelian societies, in modern-day Georgia, were conquered in succession by Persia, Greece, and Rome. Where these rituals have survived (though some have supposed they were reinvented) in Georgia, the ganatvla sacrifice is carried out by a priest in a space kept pure and guarded with taboo, in the presence of St. George, his female partner, and/or other “children of God” (xvtisšvilni). Healing and benediction are prayed for as the bovid’s life spills over the supplicant’s arms, and this good blood is thought to drive out bad blood and impurities. One of the primary impurities is menstrual blood, and menstruating people are made to leave the general border of the village and pass their cycle in designated huts on the outskirts of the community.

In Xevsureti, the purification of religious spaces with sacrificial blood is so vital that they have creatively managed to introduce blood on structures restricted to humans. There are certain buildings so pure that even the highest priests cannot go near them, yet they soak snowballs in blood from the sacrifice and launch them at the walls from afar in blessing. 7 However, impure blood, such as the blood of a cat, might be spilled to sever the link between community and divinity, as seen in the ballads of the Zurab Cycle.

Well into the 20th century, rural Ireland would have been familiar with the bleeding of geese, cockerels and hens, pigs, or goats (though geese were most popular) on the eve of Martinmas (Nov. 11th). The animal would be offered to St. Martin and its blood spilled and sprinkled around the household, with some variation county to county. It was almost always spilled at the doorstep or on the doorposts, but often sprinkled in the corners of the house or kitchen as well, and this pattern was mimicked in the stables. Crosses were sometimes made with the blood on the floor and on the foreheads of the family members. Once, it would have been common in some counties to soak up the blood with cotton. This object was then hung up in the rafters, or else pressed against the body to relieve pains. The whole ritual kept out sickness and danger for the year. The reasoning behind the sacrifice, as well as the choice in animal, shifted frequently – usually having some connection to how the saint was killed, or else being a specific sickly animal promised earlier to St. Martin in exchange for its continued health until Martin’s Eve. Though blood-pudding was a relatively common dish, there were frequently taboos about using this sacrificed blood for consumption. Many good examples of this celebration can be found in the Duchas National Folklore Archive. Dr. Billy Mag Fhloinn has argued that this Martinmas blood-sacrifice is a remnant of older Samhain traditions – as the shift to Gregorian calendar would put November 11th (modern) around October 30th in the Julian calendar. I hesitate to indulge this theory, as I do not see all pivotal rituals, games, and social functions transferring dates to match the contemporary calendric year except this singular rite, but Mag Fhloinn himself is hesitant and cautious enough. I think it highly plausible that this is a purely Irish-Catholic ceremony, incorporating rituals that inherently reveal the functions of the natural world according to older Irish world-views: in other words, that blood sacrifice as a means of purification and protection was not in contradiction with the sanctity of God and the Church. It just worked, so it kept on.

This is actually amazing, considering the contradiction of blood as a purifying agent (mentioned previously) was such a severe point for philosophers and theologians over a thousand years prior, though that ilk is by definition less concerned with what is practical. Blood sacrifice is inherently dramatic. Like orgies, infanticide, and cannibalism, Greeks and Romans eventually used the image of blood sacrifice as a polemic tool for propaganda against Pagans, Jewish communities, and more distant cultures. Most especially utilized was the image of far-off ‘barbarians’ sacrificing humans, a point that some Roman historians used to criticize their own history [read: chart their sophistication.] By the 3rd Century CE – things are getting a little Christian now – even animal blood sacrifice was brought into suspicion in the high seats of Roman imperial religion, scholarship, and governance. Pythagoreans and Platonists moved away from the older practical applications of purification as a directly effective ritual, bringing catharsis to a metaphysical, philosophical, and eventually psychological light. 8

Initiation by Blood Unspecific to tradition, there are some initiatory rituals that call on blood (be it from sacrificed animals, the initiate, or even divine blood) to be reborn. A striking example of this is the taurobolium: an initiation of priests into the cult of the goddess Cybele, who came from Asia Minor where she was worshiped for millennia under unknown names. Her oldest appearance is from around 6,000 BC in Phrygia, though the detailed descriptions of this ritual come from later Roman writers after her cult had travelled to that peninsula, where she was called Ma’tris Magnae (Great Mother) or Ma’tris Deum (Mother of Gods). 9 In English, she is often referred to as Magna Mater but I’ve always found that bothersome; I think if you’re going to use a Latinate name then use the real Latin name! If that’s too hard, just translate it and call her Great Mother. Her cult was perhaps most infamous for its priesthood of male eunuchs and its castrated-animal sacrifices – very threatening concepts to the imperial patriarchy.

The initiate would stand in a pit that had been covered by planks of wood, in which holes had been made, and a sacrificial bull would be lowered onto the planks. As the initiate covered his ribbon-crowned head with his toga, the bull was killed and its blood released by spear thrusts and tugs that widened the wounds. The initiate would emerge from the pit, unrecognizably drenched in hot, smelly blood. According to Prudentius, the blood was even expected to be let into the mouth, which strikes me as indicative that you are not only purging outside influences with the holiness of the sacrifice but also inner impurities and insufficiencies, making your whole self ready for service to the Great Goddess. Some accounts say a goat or ram might be killed in conjunction with the bull as a sacrifice to Ma’tris Magnae’s lover, Attis. Both animals would be castrated. 10

One brief example from the Greek Magical Papyri (Papyri Gracae Magicae, or PGM) describes a ritual of initiation into the mysteries of magic by drinking the blood of a white cockerel (or rooster) before jumping into the Nile. 11 Submersion into natural, especially sacred, bodies of water is common in initiation rituals throughout Europe and the Mediterranean, but this is a pretty unique application of cockerel blood. White and black cockerels are common fauna in Euro-centric magical recipes along with cats, goats and rams, owls, lapwings, and doves or pigeons. A white cockerel has the properties of a high masculine divinity, of an upper-worldly or celestial persuasion, and might therefore be used in magic for success, love, conquering, protection, or appealing to that same divinity. In this initiation ceremony, we might understand the consumption of its blood as integrating these properties to the self, alongside a purification and rebirth in the sacred river.

Jumping forward about 1,200 years, we see a very different use of blood in a very different kind of initiation. Isobel Gowdie gave a confession in 1662 to crimes of witchcraft near Auldearn, Scotland. She gave many vivid accounts of her illicit outings with the Devil, the fairies, and her coven. The following scene describes the renunciation of her baptism and the ritual of being re-baptized by the Devil:

“Margaret Brodie, in Aulderne, held me up to the Divell, until he re-baptised me, and marked me in the shoulder, and with his mouth sucked out my blood at that place, and spouted it in his hand, and sprinkling it upon my head and face, he said, ‘I baptize ye, Janet, to my self, in my own name!’”

Janet is the new name bestowed upon Isobel by the Devil here, her un-Christian name you could say. Her own blood is applied, in place of the baptismal water or oil. It is noteworthy that the blood is sucked into the Devil’s mouth before being used to anoint her, perhaps cycling it through his divinity and imbuing it with ‘unholiness.’ This initiation might be seen as necessary for a witch to work with the Devil. Since the Catholic ritual of baptism is a cleansing of sins and an exorcism of the Devil in its own right, it might prevent such ungodly powers working within a person. In this light, the consumption and sprinkling of Isobel’s blood may function as a re-administration of sin into her soul, thus severing her connection with God.

Another 277 years later, and an ocean away, we find a new kind of blood in the initiation of witches and magicians. There is blood to be found in folk stories of witches sacrificing animals (black cats and black cockerels) to the Devil for initiation and ensuing magic throughout the Appalachian and Ozark Mountains, yet the most fascinating example is neither a direct sacrifice nor an ingredient. A story from Wise County, Virginia recounts how a young man gained his powers. After eight mornings of rigorous ritual process:

“On the ninth morning, he took his gun and the silver bullet with him. He shot the bullet toward the sun as it came up over the ridge. They had told him that if the sun looked as if it were dripping blood as it came up, then he would be a witch.”

The ninth morning didn’t present him with all the required signs of confirmation, and it took him two full years to complete his initiation as a ‘conjure man.’ Shooting the sun follows many clearly chthonic and sacrilegious rituals, which might indicate that this is a metaphor of wounding God and denouncing him. The dripping blood is confirmation of the initiate’s power to stand against the Christian God, who was once frequently associated with solar imagery. This is truly speculative, yet if the symbolism holds in context, this would be an example of divine blood within initiatory divination. 12

Bloody Witchcraft Now that we’ve dipped our toes into early modern witchcraft, let’s go in deeper. When the image of the early modern witch is merged with the image of blood, one might first jump to the scenes of paranoia previously listed: orgies, infanticide, and cannibalism. Thanks to twelfth century theologians and sixteenth century Protestants, we can now add dramatic demonic sacrifice to that list. Despite the excitable and repetitive fanfare of the Witch Craze, there are many intriguing elements of blood-work in witchcraft to be examined besides the initiations discussed previously.

In late 1500s England, it was common knowledge that familiar spirits (i.e. beings provided to a witch or magician by the Devil, God, its previous owner, or the monarchy of Fairy to help with magic and mischief) might be fed with blood from the witch’s body. While milk, bread, or butter was the most common offering, blood remained a more fanatical portrayal for the popular culture of the courts and taverns. It was common knowledge that a witch might feed their familiar spirit with blood let from the mark left on them by the Devil, perhaps at initiation. 13

In continental Europe, examples abound of witches that feed on blood from quite ancient to very modern folklore. The definition of “witch” is blurred in this context: they might be incorporeal beings that can afflict, abduct, and loot not unlike the fairies, sucking the blood from men and babes in the night. 14 The witch may instead be your very tangible neighbor: unlikeable and affronting, who frequents Sabbats and wets their gullet with blood while feasting on infant corpses before dancing erotically for the Adversary. There is an association with witches and the creature strix (screecher), as blood-sucking entities 15 that find victims in the night. Through evolution or syncretism the strix became strigoi, and was related with vampyr, and vrykolakas: creatures of a sorcerous nature that thrive on human blood and remains. Incorporeal, animal, or humanoid witches might feed on blood for power and longevity. The latter might use it to attain those non-human shapes. Witches in the Balkans were said to use children’s blood as an ingredient in their transformative ointments and unguents 16 – though infant fat was far more common elsewhere on the continent, I doubt much effort would have been made to wash clean their diabolical cooking lard so we can bet on some blood in there too. In Scandinavian witch trials, there is an example of the blood and pelt of a cat being adorned to take on its very form. 17 For witches, blood is sustenance and life or it is a gory detail in scenes of taboo ceremony. If the story of any particular witch’s ritual incorporates elements of more Abrahamic magic, then its use of blood will align better with those covered in the grimoire section below. As Matteo Duni discusses throughout his book Under the Devil’s Spell, the intersection of witches and literate magicians in early modern Europe was broader than many suppose, and these folks talked and traded secrets quite a lot.

Blood as Medicine Blood has medicinal functions as well as diabolical. In older Euro-centric medical thought, our blood might carry forces within it that induce illness. The spiritual and the scientific were not so juxtaposed once, and it may have been a build-up of that hot, red humor or a malefic presence in the blood that caused a fever, high blood pressure, apoplexy, and/or headaches. The persistent cure was letting that excessive/bad blood out of the body: i.e. bloodletting.

Some cures prescribe blood as a magico-medical ingredient. In County Kerry, Ireland a swelling or injury in the leg could be cured by taking the blood from a cat’s ear and drawing a ring with it around the affected area. There was also a belief in some areas of the country that the blood of people in certain families could cure specific diseases, for example folks with the last name of Cahill could make symbols with the blood of their little finger and speak a prayer to cure someone of “wild-fire” disease. The blood of a black cat could cure the same affliction. In the Pennsylvania-Dutch magico-medical text Long Lost Friend, we find a cure for epilepsy in drinking the blood of a dove.

Blood in Divination A common form of divination in North and Central America is divination by egg, or oomancy. The egg is passed ritualistically over the patient’s body before being cracked into water. The signs that the floating whites and yolk make can be read to tell fortunes or diagnose problems. Any spots or streaks of blood in the mixture are considered an incredibly bad omen.

The shades of the dead around the ancient Mediterranean would feast on spilled blood, and the blood of all-black animals was an efficacious offering to them. In the Odyssey, most-likely written down in the 8th century BC, Circe gives Odysseus advice for consulting with the dead: in a particular cave, a trench was to be dug (a proper altar for underworldly spirits) into which libations of milk, honey, sweet wine, water and barley grain were made. Finally, sheep were led to the edge of the pit where Odysseus cut their throats and let the dark blood spill in, all the while making prayers to dwellers in the house of Hades. He stands with his sword between the pit of blood and the shades when they come, postponing their desire to feast on it and tantalizing them until he receives his intended counsel. Over 2,000 years later, this ritual of consorting with the dead has survived in the grimoire of Arthur Gauntlet, though understandably changed and with a subtly different interpretation on the means of summoning:

“Now these souls…are easily allured by the [body-] like vapours, liquors and savours. From hence it is that the souls of the dead are not called forth, without blood, or the putting of some part of the forsaken body & we perfume with fresh blood in the calling forth of Shadows, with the bones of the dead, and flesh, with Eggs, Milk, honey, Oil and the like which attribute a fit means for the souls to assume their bodies.” 18

Around the 1st century BC, Varro also mentions the pouring of blood into a divination bowl to draw the spirits of the deceased – who see much more than we – to the diviner. 19 Blood in Magic In magic, the main uses of blood draw on its continued association with its original host. An animal’s blood may be included in a spell because of that animal’s magical properties and associations. A person’s blood contains their essence and maintains a link with the target or the spell-caster respectively, which is manipulated through ritual. The connection with the source of blood, or perhaps the implied sacrifice, also gives power to writing magical words and symbols.

Personal effects are bodily fluids or trimmings that are included in spells to increase the power of the ritual. For example, a figure of a person made in wax or clay would have some power over the target just by being shaped and named for them. However, the inclusion of blood, hair, or nail clippings dramatically increases the efficacy of the magic. Even personal items, such as bits of clothing, are useful, though much more so if they’ve soaked up some of the target’s sweat. The blood of the spell-caster might be administered to their victim, disguised in food or drink, as a consistent method of forcing love and seduction. Sometimes the type of blood fed to a victim is unspecific: sometimes it is menstrual, and other times it is even an animal’s. Usually, the latter would be a dove or pigeon, which are associated with Venus.

Blood could also be used in undoing magic and breaking spells. In Hungary, 1730, a Mrs. Mihály Jóna presented a cure for the evil eye to her patient: the mother was to procure three drops of blood from the little finger of the person who “saw” her daughter (gave her the evil eye) and to drip it into her daughter’s eyes. This would relieve her of the illness that the evil eye caused. 20 In early modern England there was a rather specific belief that a witch sighting their own blood would have all their spells broken. This obviously led to some relatively violent attacks on suspected witches. Perhaps a callback to the previously discussed purification by sacrificial blood, a Devon cunning-woman named Agnes Hill performed this ritual to cure a woman of sickness by witchcraft:

“Hill then said we must kill the cock, and desired her mother to cut its throat, which she did with a razor. The cock was held over the new earthen pan, holding the fasting water [her mother’s urine] and the blood, which was mingled together, and then put over the fire to boil. Hill then cut open the cock, and took out its heart, and told her mother to stick seven new pins into it, likewise seven new needles, and nine blackthorn prickles. The ash wood was put on the fire under the pan, the heart was hung up to roast before the fire, and it was afterwards thrown into the fire, pins, needles, and all.” 21

Here the cockerel’s older associations with the sun, success, and conquering might be invoked to drive away the malefic influences of the witch. Perhaps the celestial masculine divinities of which it was once symbolic were even replaced by or subtly aligned with the Christian god of Agnes’ time in 19th century Devonshire.

The weightiest source of blood-use in magic comes from the grimoires of continental Europe, Iceland, and England. Sometimes, the application of specific animals’ blood seems to break from the overall patterns, and the text itself can seem to be sewn together from opposite ends of missing sentences. The way these tomes were passed on was often by hand-copying each word, and the transference of some very ancient rituals over the span of many hundreds of years has surely let some material and context fall into the cracks of history. Due to the overwhelming and obscure specificities of the material, these examples will be found predominantly in the post-script notes.

Properties of animals in folk magic and grimoire traditions directly correlate to the applications of their blood. To quote Agrippa, in a hyper-literal example, “It is also believed that the blood of a bear, if it be sucked out of her wound, doth increase strength of body, because that animal is the strongest creature.” 22 Every animal has some magical properties, but these associations definitely change over time and by location. There are very common animals, and persistent patterns, that allow parallels and conclusions to be drawn. In continental European and American folk magic for example a cat might represent a woman and a dog might stand for a man. Bits of those animals are used to affect their respective genders and provide a symbolic link to the magical targets. In the Balkans, blood of a dog and cat were sprinkled on the path between wandering husband and his paramour to cause dislike between them, which could be read differently as the essence of two animals that like to fight being used to cause discord. The color of the animals would have likely been relevant, but this is not included in the account. 23 In the continental and English grimoires there is usually an implied proper procedure for procuring blood from an animal – not just where to cut, but when, and accompanied by which exorcisms, etc. That blood was used in the consecration of sorcerous ritual tools; as an ingredient in or as itself a magical ink; combined into a perfume with herbs and other fleshy or mineral bits; mixed into oil to make a lamp; or anointed as a refreshing face-mask!

If the blood must come from the magician, it is almost always drawn from the little finger, or else it does not specify. The magician’s own blood is used for writing sacred words and incantations, mostly in love spells and cures – though in at least one instance for the conjuration of spirits with a more arcane intention. In Long Lost Friend there is a different sort of love administered, with the magician feeding a dog their blood to create an instant bond between the two.

However, Icelandic magic uses the magician’s blood drawn from specific and varied areas of the body such as certain toes or fingers, or the thigh. Blood would be traced into carved symbols and words on wood, bone, skin, or stone. One example is how the witch Þuríðr uses magic to defeat a great Icelandic hero, rubbing her blood into runes on a beached log while speaking a charm, and walking around it counter-clockwise. 24

Bloodstains Blood leaves a mark: that has always been said. Places of great bloodshed are sacred to the spirits of Mars in grimoire magic. They are also very feasible settings for raising the dead. However, the most famous and infamous bloodstains are a break from the previous sections; 25 they are not made from animals or mortals. When the blood of gods is spilled, there is a creation to it and a power to it. Jesus, Chronos, and Prometheus all had blood spill from them in torture or death. Whatever this blood touched was changed; adding colors to animals, plants, and minerals, or else creating powerful new flora that have great use to any magician. The spilling of the blood of Jesus is a pervasive and consistent image in magical charms and prayers of all sorts. It is his blood that is consumed in the wine of every communion ritual. In the Prose Edda, the gods of the Æsir and Vanir formed a peace treaty, and from the spittle of their treaty they created a man of pure wisdom named Kvasir, who entertains them and travels the world answering many riddles and questions. The dwarves, Fjalar and Galarr, who value little above what they can create and forge, pulled Kvasir aside, slitting his throat and draining his blood into vats of honey for making mead. This mead carried his wisdom, scholarliness, and poesy forever through his blood. It was once said that whoever had a genius for poetry had drunk from this mead. In 20th century Irish manuscripts from the Duchas archive, there are many entries about bloodstains from violent deaths where the ugliness of the crime was so wicked the blood refuses to be cleaned. There are also many stains on stones and churches from martyred priests that likewise never fade, in which we see a touch of the divine. The blood of the otherworld neighbors, the fairies, has also stained many a stone throughout Ireland’s counties, said to be the sign of a battle between the Good Neighbors. Whether it’s godhood, otherworldliness, or extreme violence, some blood doesn’t wash away – my sympathies to Lady Macbeth.

The way we look at blood in ritual has undergone many cycles of change and of repetition, traces of which can be seen in our current cultures. From practical applications, and cosmological ramifications, to a prop on a stage of fear, there are examples from literal thousands of years ago through to this past Sunday. Sacrifices and stains surround us, and we walk around with this potent fluid sloshing through our bodies, invisibly waiting to be tapped and put to use in casting enchantments or feeding our secret spirits. I hope this has been illuminating to you, in some degree, and I beg forgiveness for any major oversights or misinterpretations in this text. Be nice to your pets please. See post-script for endnotes, and for examples of blood in grimoire texts.

Examples from the Grimoires:

In no particular order, here are examples of blood in grimoire texts. Where unspecified, assume the blood is applied as ink. Enjoy.

From the Greater Key of Solomon: Book II – Many sorcerous tools are dipped in various bloods as part of their preparation. A ceremonial white-handled dagger is sanctified in blood of a gosling bird and the juice of a pimpernel and engraved before being wrapped in white silk. The famous black-handled knife used to strike fear in the heart of spirits should be dipped in blood of a black cat with juice of hemlock and engraved before being wrapped in black silk. The ritual sickle is dipped in blood of magpie and juice of mercury-herb. This text also has a procedure on the proper purifications, rituals, and prayers needed to take blood from a bat and other animals for use in magic. There are instructions for general animal sacrifice and it does specify that the animals should be virgins (yes in the sexual sense), and it includes words that should be said later when spilling the blood in Chapter XXII. Book I – The blood of a black hen is used on hare skin to prevent a hunter from his bounty. Blood and fat of a dead man are used in an oil lamp to reveal hidden treasure. For spells of trickery and deceit the ‘pen of art’ should be dipped in the blood of a bat previously procured in the correct manner for use. Pentacles – Blood of a screech owl in conjunction with a swallow pen is to be used for the Second Pentacle of Jupiter, and the blood of a bat in the Seventh Pentacle of Mars.

From the Black Pullet: The magician’s wand is stained with lamb’s blood in its creation and sanctification.

From Agrippa: Perfumes – Blood of a white cockerel for Sun perfume, goose blood for Moon, bat for Saturn, stork or swallow for Jupiter, blood of a man and of a black cat for Mars, pigeon (or dove) for Venus (boar’s blood in Arthur Gauntlet), and magpie for Mercury.

From the Sword of Moses: No.55 Uses your own blood as ink on an egg for a love spell and No.64 Uses your own blood as ink on both your doors for the same. How embarrassing!

From the 6th and 7th Books of Moses: Writing magical circles with the blood of young white doves for the inquisition and enslaving of spirits, and the blood of butterflies for writing the seals of the Seven Great Princes who are nature and treasure spirits.

8th Book of Moses: Baboons blood is used in a spell to send dreams to your target.

From the Lemegeton I: Goetia: Writing another seal for binding spirits with the blood of a black cockerel that has never mated with a hen.

From the Grimoirum Verum: Your own blood from your little (Mercurial) finger for writing the conjurations of spirits, the use of white pigeon (dove) blood to inscribe names of the Hebrew God on a mirror for divination, and To Make a Girl Dance in the Nude, which involves the blood of a bat on a blessed stone over which mass has been said. It is a very unpleasant spell: “She will undress and be completely naked, and will dance increasingly until death, if one does not remove the character; with grimaces and contortions which will cause more pity than desire.” Quite disturbing!

From Grimoire of Honorius: While creating a sacred lambskin to avoid perversion and corruption from the demons the magician will engage upon, the lamb is sacrificed, but the magician must make an effort not to spill the blood of the sacrificial lamb onto the earth. Perhaps this is an avoidance of old-pagan blood-sacrificial dirtiness, or avoidance of telluric impurity?

From SLOANE MS 3824 (called the Book of Treasure Spirits by Rankine): The invocation symbol for the spirit Mamon is drawn in lapwing or black cat blood, and in discovering a treasure trove the blood of a black cockerel is used variously as ink.

From the Book of Gold: Psalm 43 can be written in bird’s blood to destroy an enemy, Psalm 59 in billy goat’s blood for releasing the bonds of your own actions, Psalm 60 in white cockerel blood to bring back your wife, Psalm 90 in dove blood to protect and embolden fearful children, and Psalm 103 is written in bat or black hen blood for a love spell. Psalm 136 should be drawn in menstrual blood to stop blood – the phrasing in the text implies this may be a charm to staunch menstrual bleeding specifically.

From the Grimoire of Arthur Gauntlet: Bat blood to make spent money return; dove blood in a protection spell; blood from the finger of the magician in a cure for the falling sickness; ant eggs and blood of a white hen anointed on face let you see wonders; blood of a lapwing, white owl, raven, mole, hen etc. (super-bloody-murder-bath) for finding and conversing with familiar spirits; bat’s blood onto an apple before it falls, given to eat as a love spell; cockerel and sparrow blood written on a candle to summon a woman to it; white pigeon blood on green silk to attain the love of all people; bleed a bat with glass or flint and write “J” and touch to target who shall follow you, this can be tested first on a dog; and the blood of a turtledove written as a charm on virgin parchment and sewn into a pouch to be worn for success in playing dice.

Book of Oberon: This is really drawn from many older texts, but just to give this book some light – the blood of a lapwing may be suffumigated with lignum aloes to produce visions of spirits. For shooting competitions there is a ritual that includes dipping the arrows in the blood of your left finger.

From Papyri Graecae Magicae: # IV 1928-2005 – Serpent blood ink for binding a restless dead spirit with Helios for love magic, the following entry uses blood of an ass, eel, and falcon similarly. #IV 2145-2240 – Uses the blood of someone who died violently mixed with myrrh resin on bay leaf for an oracular divination.

From the Galdrabók: No. 34 Is a love spell placing worm or serpent blood where the target will walk over it along with other charms. No.45 Requires blood drawn from the big toe and right hand of the magician, which should be smeared on the yarrow herb as well as the required staves, in a spell to uncover a thief. No. 46 Is the famous fart rune, for which blood should be drawn from the thigh. 47 Also requires blood from the big toe to create the Helm of Hiding.

From Kreddur: No.15 Discover a thief using blood from under the left-hand middle finger to draw the appropriate staves.

Endnotes: 1 Parker, Robert. Miasma: Pollution and Purification in Early Greek Religion. Oxford, Clarendon Press/Oxford University Press, 1986, pp. 27-30. 2 Ibid, p. 372. 3 Ibid, p. 114 4 Ibid, p. 101. 5 Tuite, Kevin. “Highland Georgian Paganism – Archaism or Innovation?” Annual for the Society of the Study of the Caucuses, Université de Montréal, 1996, pp. 284. Parker, Robert. Miasma: Pollution and Purification in Early Greek Religion. Oxford, Clarendon Press/Oxford University Press, 1986, p. 370 6 Tuite, Kevin. “Highland Georgian Paganism – Archaism or Innovation?” Annual for the Society of the Study of the Caucuses, Université de Montréal, 1996, p.6 7 Fraser, Kyle. “Roman Antiquity: the Imperial Period.” Cambridge History of Magic and Witchcraft in the West, edited by David J. Collins, S.J., Cambridge University Press, p.133. 8 The distinction between Pythagorean pagans and sorcerous polytheists is mentioned by Porphyry, in an analysis of blood/flesh sacrifice vs. ascetic and moral acts of devotion. 9 Turcan, Robert. The Cults of the Roman Empire. Oxford, Blackwell Publishers Ltd., 1996, p.28. 10 Ibid, p. 52. 11 The Greek Magical Papyri: In Translation. Edited by Hans Dieter Betz. University of Chicago Press, 1986, PGM IV. 26-51, pp. 37-38. 12 Combs, Josiah Henry. “Sympathetic Magic in the Kentucky Mountains: Some Curious Folk-Survivals.” The Journal of American Folklore, vol. 27, no. 105, 1914, p. 329. 13 Wilby, Emma. Cunning Folk and Familiar Spirits. Chicago, Sussex Academic Press, 2013, pp. 82 & 109. Along with milk and bread by around In 1566, Joan Prentice let her familiar, Bid, suck blood from her cheek before bed. In 1582, Margery Sammon’s mother told her that the familiar the latter passed on must be given milk, if not they would suck her blood instead. 14 Scottish and Manx fairies, if not appeased by offerings of fresh water and bread, might drink your blood instead. 15 Perhaps screech owls or bats. 16 Vukanović, T.P. “Witchcraft in the Central Balkans I: Characteristics of Witches. Folklore, Vol.100, 1989, p. 12. 17 Willumsen, Liv Helene. “Children Accused of Witchcraft in 17th-Century Finnmark.” Scandinavian Journal of History, vol. 38, 2013, p. 27. 18 The Grimoire of Arthur Gauntlet, edited by David Rankine. Avalonia, 2011, p. 208. 19 Gordon, Richard. “Good to Think: Wolves and Wolf-Men in the Graeco-Roman World.” Werewolf Histories, edited by Willem de Blécourt, Palgrave Macmillan, 2015, p. 45. 20 Kristóf, Ildikó Sz. “The Social Background of Witchcraft Accusations in Early Modern Debrecen and Bihar County.” Witchcraft and Demonology in Hungary and Transylvania, edited by Transylvania Gábor Klaniczay and Éva Pócs, Palgrave Macmillan, 2017, p. 35. 21 Davies, Owen and Easton, Timothy. “Cunning Folk and the Production of Magical Artefacts.” Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, edited by Ronald Hutton, Palgrave Macmillan, 2015, p. 214. 22 Agrippa, Henry Cornelius. Three Books of Occult Philosophy or Magic, edited by Willis F. Whitehead, Hahn & Whitehead, 1898, p. 73. 23 Vukanović, T.P. “Witchcraft in the Central Balkans I: Characteristics of Witches. Folklore, Vol.100, 1989, p. 15. 24 Mitchell, Stephen A. Witchcraft and Magic in the Nordic Middle Ages. Philadelphia, University of Pennsylvania Press, 2011, p. 94. 25 Perhaps excepting the Appalachian witch’s ritual evidence discussed in the Initiation section. Image Credits (in order): Blood in water. source unknown (anyone know it?), accessed via google images Feb. 3rd 2020. Blood saining, from Beowulf and Grendell (2005), dir. Sturla Gunnarsson. accessed via Facebook, Feb. 1st 2020. Bainbridge, Alexander, 2015. Mindia toasts the memory of Iakshar after the sheep sacrifice, Beer and blood sacrifices: meet the Caucus pagans who worship ancient deities, Indipendent.co UK, accessed Feb. 1st 2020. Bleeding for St. Martin, posted in 2005 on Sligo Heritage, original source unknown, accessed Feb. 1st 2020. Taurobolium, or Consecration of the Priests of Cybele under Antoninus Pius (Detail).Engraving by Bernhard Rode (undated, ca. 1780). Accessed via Wikipedia Feb 3rd. 2020. Witches being baptized by the Devil, or Tiercement le confirme en cette opinion luy grauant de ses ongles le front pour d'illec tollir le Chresme & signe baptismal. (Fig. 5.). Woodcut. Accessed via Project Gutenberg Feb. 3rd 2020. Blood in wine glass, source unknown (again, anyone?), accessed via google images Feb. 1st 2020. Blood on hand, source unknown (again?), accessed via Giphy Feb. 3rd 2020. Crown of thorns, (possibly) @Doug21, 2007, on Flickr, accessed via Flickr Feb. 3rd 2020.

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theradioghost · 5 years ago

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what books did u get ? i rly need to get back into reading more now school is over

oh man. so I’ll give you what I bought & then I’m also gonna throw in some similar books that I have already read just because I can actually vouch for the quality of those

(brief note that my main qualifications when I was looking for books, besides not wanting YA, was that 1. they were not about straight cis white men and/or 2. they had particular appeal to one of the areas of sf&f that I have a particular fondness for and/or 3. they cost under five bucks. so there’s a lot of diverse lit, and a lot of novellas, and a lot of urban fantasy wizards who are also detectives/rebellious angels and or demons/necromancy/dragons/stuff that is explictly Lovecraftian adaptations but takes the piss out of Lovecraft/anything on this list/anything published by Tor)

new books that I have read:

(coming back to update this as I get through these books)

the Lovelace & Wick series by Jennifer Rainey – this is the Demon Husbands one I’ve been yelling about. Two gentleman demons in love – a Faustian tempter and a bringer of catastrophes – are growing increasingly dissatisfied with the work they do for hell, while also being forced to contend with new and dangerous enemies. Set in a vaguely-steampunk 1890s Massachusetts. Also includes monster-hunting steampunk scientist lesbian wives.

Deadline by Stephanie Ahn – fourteen months after a disastrous failed ritual, disgraced blood witch Harrietta Lee gets offered a ridiculously lucrative job quietly recovering a stolen artifact for a young member of a powerful magical family, and promptly finds out that this is too good to be true. Also she keeps meeting scary, hot women. Instantly the only wisecracking urban fantasy PI named Harry that my heart has any room for. (This one’s a bit Spicier than my usual fare but the author actually includes a list of content warnings including page numbers at the front of each book, which you can view with the preview option on the Amazon page.)

Hammers on Bone by Cassandra Khaw – A kid hires London PI John Persons to kill his stepfather. The first catch is that the stepfather is a Lovecraftian horror. The second catch is that Persons is too. This is like, the noir-est horror I’ve ever read and that’s something I am very into.

The Haunting of Tram Car 015 by P. Djeli Clark – An urban fantasy police procedural set in an alternate 1912 Cairo, in which two government officials are sent to deal with a strange, malevolent spirit in the midst of political upheaval as Egypt’s women demand universal suffrage. There’s a free short story prequel to this on tor.com called “A Dead Djinn in Cairo“ that’s worth reading first.

Three Parts Dead by Max Gladstone – high fantasy with a black protagonist, in which Tara Abernathy, a disgraced magic user and rookie associate in an internationally renowned necromancy firm, is assigned to resurrect a city’s murdered patron fire god – but first, with the help of a chain-smoking priest and a vampire-addicted servant of Justice Herself, she has to track down his killer.

River of Teeth by Sarah Gailey – in an alternate history where the 1910 “Hippo Bill” passed, Winslow Remington Houndstooth, an ex-rancher out for revenge, is hired to travel north with a ragtag crew – a con artist and pickpocket, a demolitions expert with a proclivity for poisoning, the most dangerous contract killer in the country, and the very man who ruined his life – and take on the dangers of the massive swamp that was once the Mississippi river, a place ruled over by deadly feral hippos and a homicidal riverboat gambling king.

or, essentially, a swamp-based heist Western with a cast including a British-East Asian bisexual man, a black nb person, an unashamedly fat woman, and a pregnant Latina lesbian, and also their pet hippos. Listen just go ahead and get the version with both stories in it

Silver in the Wood by Emily Tesh – Tobias has lived in the woods as long as anyone can remember; long enough that the nearby town tells stories of the Green Man, the spirit-king of the forest, who dwells in the trees. These stories are truer, and far more dangerous, than anyone but Tobias knows – so when friendly, handsome, curious Henry Silver buys up the neighboring Greenhollow Hall and starts investigating the local folklore, Tobias will have to decide whether to sacrifice the only life he has known for centuries, or the first person he has loved in all that time.

not-new books that I have read:

idk if you don’t know about the Wayfarers series, the first of which is The Long Way to a Small Angry Planet, but it is an absolutely stellar bit of sci-fi very much based around ideas of found family and discovering your own identity and place in the universe and love and compassion and stories based around sweet slice-of-life stuff in a scifi universe with lots of fun aliens and it is so very queer and so very heartwarming and all three books (which each have different casts, although the characters in all three are connected to one another and sort of cameo across all the books) are fantastic.

Urban Dragon by J.W. Troemner – Dragons are supposed to be ruthless, unpredictable, deadly, selfish creatures. So why is it that Rosa Hernandez seems to be able to keep her best friend Arkay in check? How did Arkay, a shape-changing dragon with lightning at her command, end up being found alone and starving and with no memory of her past by a homeless woman? And as evidence mounts that someone is hunting down supernatural beings, who can they trust? (I stumbled across this while looking for urban fantasy on TV Tropes and BOY am I glad I did. Good if you like close friendships between queer women or the enemies-to-lovers trope)

The Merry Spinster by Daniel Mallory Ortberg – of course I was going to read Daniel Ortberg’s short story collection, are you kidding me. Not “””darker””” fairy tale retellings, but fairy tales as often very surreal, psychological horror. Read this if you want to totally ruin “The Velveteen Rabbit” for yourself.

The Golem and the Jinni by Helene Wecker – historical fantasy set in the early-20th-century Orthodox Jewish and Middle Eastern immigrant communities of NYC, about the strange friendship that springs up between a bitter jinn trapped in a mortal body and a masterless golem living among humans. and it gave me feelings.

The Ballad of Black Tom by Victor LaValle – a retelling of H.P. Lovecraft’s short story “The Horror at Red Hook” from the perspective of a black man. One of the better pieces of horror I have ever read.

Lovecraft Country by Matt Ruff – a very different take on a similar concept to The Ballad of Black Tom, wherein a mid-century black Midwestern family find themselves mixed up in the plans of a bunch of cultists and set out to disentangle themselves from this whole cosmic-horror mess. Apparently Jordan Peele is adapting this into a TV show, so I’m stoked for that.

new books that I have not read:

(& also a couple that are just books I want, and some that I just haven’t read yet but got free from the Tor monthly ebook club, which is very much worth joining)

Armed in Her Fashion by Kate Heartfield– I’m just going to let the official blurb speak for this one because there is absolutely no way I could improve on it

The Black God’s Drums by P. Djeli Clark – New Orleans-based steampunk fantasy about an airship captain and a stowaway who talks to orishas.

Rupert Wong, Cannibal Chef by Cassandra Khaw – Apparently several authors have written standalone works in this series, and Cassandra Khaw’s aren’t chronologically the first, but I love Cassandra Khaw and “chef for ghouls and pencil-pusher for the Ten Chinese Hells is forced to solve an inter-pantheon murder mystery” just sounds so good to me.

Bones and Bourbon by Dorian Graves – Cursed half-huldra PI is forced to help out his little brother and the demon who shares his body, and then everything goes wrong. Feat. carnivorous unicorns.

Labyrinth Lost by Zoraida Cordova – reluctant bruja attempts to rid herself of her magic and instead plunges her entire family into magical trouble. YA.

Robbergirl by S. T. Gibson – WLW retelling of The Snow Queen from the perspective of the bandit princess. YA.

Passing Strange by Ellen Klages – slightly-fantastical historical lesbian noir novella set in the burgeoning 1940s gay club scene in San Francisco.

The Black Tides of Heaven by JY Yang – admittedly caught my eye because the cover art reminded me of Moribito, which I adore. East-Asian-inspired epic fantasy which I believe has a nonbinary protagonist.

Rosemary and Rue by Seanan McGuire – I’ve been neglecting getting around to October Daye way, way too long considering how much I love Seanan McGuire and urban fantasy, but my mom started reading this and that pushed me over the edge because damn it, yes I want to read her take on the Wizard Detective genre that I have such a weakness for.

The Traitor Baru Cormorant by Seth Dickinson – this was recommended to me in a Tumblr post listing interesting, diverse fantasy, and I’ve been into high fantasy political intrigue lately.

The Paper Magician by Charlie N. Holmberg – came across this in a Twitter thread about fantasy worlds with unconventional and interesting magic systems. A newly graduated student of magic is bitter about being sent to learn paper-crafting magic rather than working with metal, until Murder Stuff Happens. YA.

Miranda in Milan by Katharine Duckett – queer fantasy sequel to The Tempest, with Miranda as protagonist.

Witchmark by C. L. Polk – post-WWI gaslamp fantasy MLM romance about a male witch in hiding, working as a doctor; the reviews seem to indicate people think it’s more ‘delightful’ than ‘literary’ but apparently it is pretty fucking delightful.

In the Vanisher’s Palace by Aliette de Bodard– East Asian WLW retelling of Beauty and the Beast and also one of them is a dragon.

Winter Tide by Ruthanna Emrys – another one of the rash of new Lovecraft adaptations that are turning perspectives around, this being one where the citizens of Innsmouth are the protagonists. Also has a really good short story prequel you can read for free on tor.com.

also I just feel like mentioning that I’m stupidly excited for Gideon the Ninth by Tamsin Muir to come out this fall because the review they’ve decided to put at the top of every blurb is “Lesbian necromancers explore a haunted gothic palace in space!” (not my exclamation mark) and I don’t know how anyone could more perfectly craft something to my tastes.

#bobbie recommends things #astronauticality #asks #my posts

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