Witchcraft protection sigils are symbols used in magic and witchcraft to provide protection, ward off negative energy, and create a barrier against harmful forces. These sigils are typically drawn or engraved onto tangible objects or even directly onto the skin. They are believed to harness the power of intention and symbolism to create a protective energy field. The main idea behind witchcraft protection sigils is that they serve as a form of magical defense. They act as a visual representation of a specific intention or goal and are meant to amplify and focus the energy of the person using them. These symbols are often created using various shapes, lines, and symbols that hold specific meanings and correspondences.
The Triquetra (or Celtic Shield) is sometimes used as a protective symbol by Pagans and Celtic Christians. The three-cornered knot represents the Triple Goddess or Holy Trinity. As it has no beginning and no end, the interwoven knot stand for protection that cannot be broken. The circle is also a symbol of eternity.
Among his lectures for The Arts Society are How to Deflect Your Demons the ritual protection of hearth and home and Historic Graffiti the hopes, fears and desires of a nation. At a time when the majority of buildings were timber-framed, draughts were common and it was believed that the spirits travelled into buildings on this free-flowing air.
These symbols are often created using various shapes, lines, and symbols that hold specific meanings and correspondences. A key aspect of witchcraft protection sigils is personalization. Each individual practitioner may create or use a different sigil depending on their specific needs and intentions.
The Ancient Symbols Once Used To Ward Away Witches
In a curious passage from his 1597 witch-hunting manual, James VI of Scotland (later James I of England) expressed the widespread fear in early modern Europe that the Devil could take possession of a building.
The reality of supernatural evil was almost universally acknowledged during the 16th and 17th centuries. Demons, evil spirits and witches were genuinely believed to be stalking the land, intent on wickedness.
This turbulent time witnessed social, political, economic and religious upheaval. So difficult were the problems that people began to look towards external, supernatural factors as being responsible for their troubles. Witch trials became distressingly common, with the alleged malefactors accused of using black magic in a variety of perceived crimes. Statistics from the law courts show that the majority of those accused were marginalised women, living on the edge of society.
An extension of these fears was that folk from all sectors of society sought to ward away the threat of evil from their property. Through careful archaeological survey, researchers have been able to find traces of this ritual protection in historic buildings.
Medieval graffito of a pentangle from St James the Great Church, Aslackby, Lincolnshire
2. SIGNS AND SYMBOLS
One of the ways in which owners, occupants and visitors to buildings sought to ward off evil was by carving protective symbols, as graffiti, into the structure’s fabric. In doing so, they sometimes turned to ancient folk beliefs and pseudo-theology for inspiration.
The notion that the five-pointed star, or pentangle, had protective powers stretched back into the medieval period. In Christian numerology the number five represented the five wounds of Christ. The 14th-century poem Sir Gawain and the Green Knight contains a passage in which the eponymous hero dons gear that depicts pentangles, in order to offer spiritual protection against the supernatural Green Knight.
The endless-line design of the pentangle may have been linked to a folk belief that demons were not especially bright creatures. It was thought that a demon would always follow a line to find out where it went; by creating a line with no end an evil spirit could be trapped, spinning on the walls for all time.
It's not just pentangles that are found scratched onto the walls – chequerboards, mesh patterns, peltas (a type of knotwork design) and circles were also co-opted in the fight against evil.
Ritual protection marks adjacent to a window at St Mary’s, Warwick, Warwickshire
3. PROTECTING THE PORTALS
James VI gave us a pointer as to where we might start to look for physical clues relating to ritual protection marks in historic buildings. He noted that evil spirits entered structures 'by whatsoever opening the air may enter in at'. At a time when the majority of buildings were timber-framed, draughts were common and it was believed that the spirits travelled into buildings on this free-flowing air. Doors, windows and fireplaces were considered particularly vulnerable portals.
Surveys of historic buildings have turned up countless examples of ritual protection marks. They appear in virtually every type of structure, including churches, castles, cottages, mills and barns. When statistically mapping these marks, it is usual to find them in clusters close to the portals, indicating that real concern about the vulnerability of these liminal spaces. Equally, dark, dangerous or rarely used places, such as attics and staircases, also yield evidence for the markings.
In churches, ritual protection marks can sometimes be positively dated to the medieval period. Pre-existing medieval inscriptions were often covered by limewash during the Reformation, which kept them preserved intact beneath. The context of the medieval graffiti is therefore sealed by the post-medieval limewash, enabling us to be able to date it. In a similar way, later building work can block in older graffiti. If we know the date of the two different phases, when the older graffiti is revealed during conservation or remodelling work, we can get an idea of the time that it was originally created through the archaeological relationship of the two phases.
Burn mark on a timber at Gainsborough Old Hall, Lincolnshire
4. BURNING ISSUES
Alongside the inscribed marks, mysterious-looking tear-shaped burn marks can sometimes be found on exposed timbers. At one time it was thought these were the result of carelessly unattended candles or tapers. But experimental archaeology has proven that only a very meticulous process can lead to the creation of such marks. This involved holding the taper, very still, at a 45-degree angle for up to 20 minutes – suggestive of deliberate human behaviour.
Burn marks are often found in association with other ritual protection marks. They may also be linked to protection against lightning and conflagration, or may be related to prayer, purification and healing. One of the problems of interpreting such marks is that there are few contemporary written sources explaining their functions.
Consequently, we have used exclusively archaeological techniques to record, map and understand how and why they came to be made. This is done by shining the raking light of a torch over the walls, photographing the findings and then carefully recording the results.
Marks incised with a carpenter’s rase knife during the early 17th century at Knole, Kent
5. REDISCOVERING THE RITUALS
During the 18th and 19th centuries, the secularised processes of scientific enlightenment and the Industrial Revolution led to a decline in ritual protection marks. Their purposes were gradually forgotten, but it has become apparent to archaeologists that very few medieval or early modern buildings are lacking in such features. As they have been rediscovered, curators of historic buildings have brought them to the attention of visitors – and they are proving to be very popular.
One such discovery is the scratched and burned ritual protection marks on a beam beneath the floor of the King’s Tower at Knole in Kent. The marks were made using a carpenter’s rase knife during the period of construction. Research has shown that the timber had been felled in the winter of 1605 and laid in the building the following year. Intriguingly, the building was being remodelled as royal accommodation for James I – the witch-hunting king – at a time when his life had been threatened from the Gunpowder Plot. The latter was widely blamed on Catholics in league with the Devil – perhaps the carpenters at Knole wished to ensure the king’s future ritual protection from evil?
JAMES'S TOP TIPS
There are some excellent websites on this subject, including Medieval Graffiti,Raking Light and English Medieval Graffiti. There is also an article and lecture on the ritual protection marks at Knole freely available via Gresham College.
Good reads
Medieval Graffiti: The Lost Voices of England’s Churches by Matthew Champion
Magical House Protection: The Archaeology of Counter-Witchcraft by Brian Hoggard
Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain: A Feeling for Magic edited by Ronald Hutton
Where to visit
Ritual protection marks are visible in a large number of historic properties open to the public. Among those are Berry Pomeroy Castle (Devon), St Albans Cathedral (Hertfordshire), Gainsborough Old Hall (Lincolnshire), Little Moreton Hall (Cheshire) and York Minster (North Yorkshire). Be sure to take a torch with you – historic graffiti can be difficult to see without casting the shadows created by a raking light.
OUR EXPERT'S STORY
James Wright is a buildings archaeologist who runs the Triskele Heritage consultancy. He has two decades of professional experience of ferreting around in people’s cellars, hunting through their attics and digging up their gardens. He hopes to find meaningful truths about how ordinary and extraordinary folk lived their lives in the medieval and early modern periods.
James has previously published books looking at the archaeology of medieval castles and great houses, as well as numerous articles on historic graffiti. He is currently working on a new book, investigating, interrogating and explaining common myths relating to medieval buildings.
Among his lectures for The Arts Society are How to Deflect Your Demons – the ritual protection of hearth and home and Historic Graffiti – the hopes, fears and desires of a nation.
James led the historic building survey at Knole for many years and was an integral member of the team that won the 2018 Best Archaeological Project at the British Archaeological Awards.
IF YOU ENJOYED THIS INSTANT EXPERT STORY.
Why not forward this on to a friend who you think would enjoy it too?
Stay in touch with The Arts Society! Head over to The Arts Society Connected to join discussions, read blog posts and watch Lectures at Home – a series of films by Arts Society Accredited Lecturers.
Some common symbols used in protection sigils include circles, spirals, pentagrams, and various geometric shapes. These symbols can be combined or modified to create a unique sigil for each practitioner. Creating a witchcraft protection sigil typically involves focusing on the intended purpose or outcome, and then translating that intention into a visual symbol. The process can involve meditation, visualization, or drawing inspiration from existing sigils or symbols. Many practitioners choose to empower their sigils through rituals such as charging them with energy or activating them through specific actions or incantations. Once created or activated, witchcraft protection sigils can be used in a variety of ways. They can be drawn onto objects such as candles, amulets, or talismans, or placed in specific locations to create a protective space. Some practitioners may even choose to tattoo or engrave sigils onto their skin as a permanent form of protection. The effectiveness of witchcraft protection sigils is highly individual and can vary depending on the practitioner's belief, intention, and skill level. Some practitioners use sigils as a psychological tool to focus their intent, while others view them as symbolic representations of universal energy. Ultimately, the power and effectiveness of witchcraft protection sigils lie in the belief and intention of the practitioner. In conclusion, witchcraft protection sigils are symbols used in magic and witchcraft to provide protection and ward off negative energy. They function as visual representations of intention and create a barrier against harmful forces. Personalization and individual belief are key factors in their effectiveness, and they can be used in a variety of ways to create a protective energy field..
Reviews for "Using Witchcraft Protection Sigils in Divination: Unlocking Hidden Insights"
1. Jane Doe - 1/5 stars - I purchased the Witchcraft protection sigils with high hopes of enhancing my spiritual practice and protecting myself from negative energies. However, I was extremely disappointed with the product. The sigils were poorly made and the materials used seemed cheap. Additionally, even after following the provided instructions, I didn't notice any change in my energy or any extra protection. It felt like a waste of money, and I would not recommend these sigils to anyone looking for genuine spiritual tools.
2. John Smith - 2/5 stars - As someone who has been interested in witchcraft and protection spells for a while, I was excited to try out the Witchcraft protection sigils. Unfortunately, my experience was underwhelming. The quality of the sigils was average at best, and I found the instructions provided to be confusing and unclear. Moreover, after using the sigils for a few weeks, I didn't feel any significant change in my energy or spiritual well-being. Overall, I believe there are better options available for those seeking effective and reliable protection sigils.
3. Sarah Thompson - 2/5 stars - I bought the Witchcraft protection sigils with high expectations based on the positive reviews I had read. However, I was disappointed with my purchase. The sigils arrived damaged, with smudges and scratches on them. This made me skeptical about their effectiveness since they seemed poorly crafted. I did try using them as instructed, but they didn't seem to have any noticeable impact on my spiritual practice or protection. It's a shame because I was really hoping they would be a valuable addition to my witchcraft rituals, but they fell short of my expectations.