The term "witch male" refers to a male witch, or a man who practices witchcraft. Historically, witchcraft has been associated with women, with the stereotypical image of a witch often being a woman flying on a broomstick with a pointed hat. However, there have always been men involved in witchcraft as well. In many pagan and Wiccan traditions, both men and women can become witches and practice magic. These traditions often emphasize the balance between feminine and masculine energies, and recognize the important role that men play in witchcraft. Male witches, or witch males, may refer to themselves as witches, warlocks, wizards, or any other title that resonates with them personally.
Male witches
It was not just women who were accused of witchcraft. This source, which is the account of some men who lived in the parish of Edmonton, contains the story of them witnessing two men in the act of witchcraft. 20 September, 1590.
Male witches, or witch males, may refer to themselves as witches, warlocks, wizards, or any other title that resonates with them personally. They may engage in spellcasting, divination, herbalism, and other aspects of witchcraft just like their female counterparts. It is important to note that witchcraft, whether practiced by males or females, is a diverse spiritual path that varies greatly depending on the individual's beliefs and practices.
Transcript
- May it please your worships to understand that we John Gilbert
- and John Holmead servants to Humfrey Weld citizen and grocer of London
- being at our master’s house at Southstreet in the parish of Edmonton
- the xxj [21 st ] day of this instant month of September were commanded
- by the constables with others to make search for certain men which
- were about the act of witchcraft or conjuring. Which men we found
- in the field or close of one Robert Hewes otherwise called Robert Carpenter
- which ij [2] conjurers when they espied us one of them fled away, but the other
- of them we took with certain Latin books about him, which are to be seen.
- Divers [various] others returned to their cabin which they had made under a great
- tree in the said close of the said Robert Hewes with certain circles on
- the ground within the said cabin and one of the said circles was laid
- about with parchment written upon with crosses. And by the said cabin
- we found a stool with divers pots by the same stool and a red
- cock [chicken] being dead by it, and again by the said stool a fair crystal
- stone with this word (Satan) written on it. Also a parchment
- written with three or four seals of yellow wax at the same
- we found also in the same cabin a Cope (cape worn by churchmen) Sirpler [surplice or church tunic] a Crown
- a Sceptre and a fair broad sword ready drawn being set up against
- the tree and divers other books and writings and a piece of brass
- gilded with divers letters graven upon it, and powders and ratsbane [arsenic]
- which the party that fled strewed in the way disappointing thereby
- our blood hound. And the party which we took had about him the
- picture of Christ on the cross hanging behind his back under his
- doublet & on the same string before him the picture of serpents or
- such like. And the said party was brought by the Constables before
- Mr Justice Clark to be examined, and we understand that the said
- conjurer is let go upon security to answer the same at the next
- sessions
Witch male
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Male Witches and Gendered Categories in Seventeenth-Century Russia
A generation ago, alert historians jolted the field of witchcraft studies by calling attention to the fact that it was women in particular who burned on the pyres of the European witch trials. Amazingly enough, earlier historians had overlooked, or at least underplayed that particular skew in the record. Now the idea of witch-hunts as a “women's holocaust” is old hat, and in fact, has made one of those rare successful crossovers into popular culture. Historical approaches never stay still, however, and recent publications have reoriented the discussion yet again. A spate of new interpretations, particularly by Stuart Clark and Robin Briggs, push gender off the center of the screen, arguing that other factors were equally or more important in shaping accusations. Other works muddy the waters by noting the many places, particularly in the Baltic and Scandinavia, but also pockets within Western Europe, where men, not women, comprised a large fraction or even the majority of the accused. Evidence of male witches in Estonia, Finland, and Iceland is found in Maia Madar, “Estonia I: Werewolves and Poisoners,” in Early Modern European Witchcraft: Centres and Peripheries, Bengt Ankarloo and Gustav Henningsen, eds. (Oxford: Clarendon Press, 1993), 257–72; Juhan Kahak, “Estonia II: The Crusade against Idolatry,” in ibid., 273–84; Antero Heikkinen and Timo Kervinen, “Finland: The Male Domination,” in ibid., 319–38; Kirsten Hastrup, “Iceland: Sorcerers and Paganism,” in ibid., 383–401; Marko Nenonen, ‘”Envious are all the People, Witches Watch at Every Gate”: Finnish Witches and Witch Trials in the 17th Century,' Scandinavian Journal of History 18 (1993):77–91. In Western Europe, regions that produced larger trials generally included higher percentages of males among the accused. See E. William Monter, Witchcraft in France and Switzerland: The Borderlands during the Reformation (Ithaca, N.Y.: Cornell University Press, 1976); H. C. Erik Midelfort, Witch-Hunting in Southwestern Germany, 1562–1684: The Social and Intellectual Foundations (Stanford: Stanford University Press, 1972). In the heart of Europe, France also offers some exceptionally high representation of males in particular jurisdictions, although not uniformly throughout the country. Alfred Soman finds that over half of the 1,300 defendants who appealed witchcraft convictions before the Parlement of Paris were male. Alfred Soman, “Les Procès de sorcellerie au Parlement de Paris (1565 – 1640),” Annales 32 (1977):790 – 814; and “La Sorcellerie vue du Parlement de Paris au début du XVIIe siècle,” Actes du 104e congrès national des sociétés savantes, Bordeaux, 1979, Section d'histoire moderne et contemporaine (Paris, 1981); and Sorcellerie et justice criminelle (16e–18e siècles) (London, 1992), 798 – 99. William Monter finds an extraordinary pocket of male witches in Normandy. “Here, in the Pays de Caux, lay the epicenter of male witchcraft in Western Europe.” W. Monter, “Toads and Eucharists: The Male Witches of Normandy, 1564 – 1660,” French Historical Studies 20 (1997):563 – 95, quote on 581. Other discussions of the involvement of men in witchcraft trials include Eva Labouvie, “Männer im Hexenprozess. Zur Sozialanthropologie eines ‘männlichen' Verstädnisses vom Magie und Hexerei,” Geschichte und Gesellschaft 16 (1990):56 – 78; Robert W. Thurston, Witch, Wicce, Mother Goose: The Rise and Fall of the Witch Hunts in Europe and North America (London: Longman, 2001), 126 – 27.On Russia's male witches, see Russell Zguta, “Witchcraft Trials in Seventeenth-Century Russia,” American Historical Review 82 (1977):1187–207; Valerie Kivelson, “Through the Prism of Witchcraft: Gender and Social Change in Seventeenth-Century Muscovy,” in Russia's Women: Accommodation, Resistance, Transformation, Barbara Evans Clements, Barbara Alpern Engel, and Christine D. Worobec, eds. (Berkeley and Los Angeles: University of California Press, 1991); A. S. Lavrov, Koldovstvo i religiia v Rossii, 1700–1740 gg. (Moscow: Drevlekhranilishche, 2000); E. B. Smilianskaia, Koldun i ved'ma v kontekste russkoi kul'tury XVIII veka (Moscow: ROO “Sodeistvie sotrudnichestvu Instituta imeni Dzh. Kennana,” 2000); “Sudebno-sledstvennye dokumenty kak istochnik po istorii obshchestvennogo soznaniia (iz opyta izucheniia “dukhovnykh del” pervoi poloviny XVIII v.),” in Issledovaniia po istorii knizhnoi i traditsionnoi narodnoi kul'tury Severa (Sytyvkar, 1997), 168 – 75; and her forthcoming book, Volshebniki, bogokhul'niki, eretiki. Narodnaia religioznost' i dukhovnye prestupleniia v Rossii XVIII veka (Moscow: Indrik, 2002). W. F. Ryan also acknowledges some gender imbalance among those accused in Russia, in, “The Witchcraft Hysteria in Early Modern Europe: Was Russia an Exception?” Slavonic and East European Review 76 (1998):49 – 84. Still, little systematic work has appeared that seriously attempts to sort out why in some areas people believed that, “particularly through the agency of woman are infernal enchantments brought to pass,” and elsewhere men became the more common targets of accusation. The quote is taken from an early Russian text, but the presence of this textual tradition did not prevent later Muscovites from accusing primarily male witches. The Russian Primary Chronicle: Laurentian Text, Samuel Hazzard Cross and Olgerd P. Sherbowitz-Wetzor, trans and ed. (Cambridge, Mass.: The Medieval Academy of America, 1973), entry for the year 1071, p. 153.
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Comparative Studies in Society and History , Volume 45 , Issue 3 , July 2003 , pp. 606 - 631
While some witches may follow specific traditions and rituals, others may have their own unique approach to magic. In recent years, there has been a growing acceptance and recognition of male witches within the witchcraft community. Gender has become less important in determining one's ability to practice witchcraft, and the focus has shifted more towards personal connection with nature, spirituality, and the craft itself. Overall, the concept of a male witch challenges traditional gender roles and stereotypes, highlighting the inclusivity and diversity within the witchcraft community. Whether male or female, witches are united by their connection to the natural world, their belief in the power of magic, and their desire to live in harmony with the energies of the universe..
Reviews for "The Witch Male Grimoire: Keeping Magical Records and Spellcrafting"
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The Witch Male and Self-Care: Embracing Healing Practices in the Craft
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