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Which are the Witches?

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Tarot card reader Nadia Lopes has been linked to esotericism since 1604. Her great aunt was the “witch” of Arruda dos Vinhos. As we approach Halloween, I decided to ask this descendant of a genuine witch about witchcraft.

WORDS Sílvia Carvalho d’Almeida

I discovered that a witch’s credentials have little to do with what is frequently seen in Hollywood movies and cartoons for children. Nadia, who practices Clairvoyance, says, “I follow some of my great Aunt’s methods, which were given to me as a gift in childhood.”

The Witch of Arruda is a well-known legend in Portugal, famous for her spells and witchcraft. However, rather than spending her time on broomsticks, this witch spent much of her time in the church. Actually, she would be better described as a healer. She used herbs and oils, prayers, and holy water to heal headaches, stomach pains, and other human sufferings. “In that time, at the beginning of the last century, there were no medications like today so people found relief for their discomforts with people like my great Aunt,” explains Nadia.

According to tradition, a witch descends from a generation of women of the same family. Their knowledge is inherited from the Comendadoras of the Order of Santiago, wives of the knights of the same Order. Stories claim that the village of Arruda was donated to the Order of Santiago by D. Afonso Henriques in 1172 in gratitude for helping him defeat the Moors with their supernatural powers.

In a letter dated 2nd November 1934, a Dr. Tito Bourbon e Noronha described the phenomenon of the Witch of Arruda to Dr José Leite de Vasconcelos. In his letter, Dr. Bourbon e Noronha acknowledges that he knew of a woman and her daughters who were practising healing. He says their practices were “lucrative” and that they possessed an “aura.”

Nadia does not know much about her famous ancestor, who died before she was born. Some stories, however, she heard from her grandmother as a child. The witch’s sister refused to speak much about her because she once saw her performing an exorcism and found it terrifying. Nadia’s father was taught prayers and spells, as all the traditions and teachings were orally transmitted from one generation to another.

One legend about the Witch of Arruda claims that a doctor from Setúbal once sought out her services. Not knowing how to treat his daughter for a strange illness, in desperation he turned to the Bruxa d’Arruda. The witch told him that she would treat his daughter, but that he must leave the girl in her care for three days. The doctor, having no other solution, decided to entrust his daughter to the wise woman. For two days, the girl didn’t eat or drink anything. On the third day, the witch placed a bowl of milk next to the young patient’s bedside. Moments later, a snake came out of the girl’s mouth and she was cured.”

The Witch of Arruda has also been a theme for the well-known Portuguese historian Hermano José Saraiva. He featured this legend in an episode entitled, “Arruda, Verdade e a Lenda.” In this work, he explored the myth of the Witch of Arruda, a woman who was highly regarded in her community. In his research, Saraiva found reports that she could read someone’s destiny in water with olive oil.

Nadia believes that witches and sorcerers are “people who have knowledge and the power to change determined situations.” Magic can be either beneficial or detrimental so Nadia advises people to be careful. Also, she recommends being vigilant about what you ask for because sometimes the spell may not have the effect you wanted, especially if it is not destined and the entities are unwilling to cooperate.

She has no certainty of what happens after death, but she told me that since she was a child she has experienced, “paranormal phenomena, whether it is voices or whispers or tactile sensations.” She argues though, that in the world of magic, there is no room for certainties. “I don’t think there is a way to prove that this phenomenon exists for certain. What I am sure about is that there is something superior to us all.”

Often people believed to have special powers were ostracised by society and even punished with death. “Being different was always scary to other people,” observes Nadia. She tells me “the best witches and sorcerers are in the Vatican, where all the knowledge is being kept.” She is making a reference to the secret archives of the Vatican, which conspiracy theorists believe to contain ancient knowledge that has been orally transmitted for centuries. “One of the requirements to pass on this knowledge is to have the gift and a good heart.”

On the Arruda dos Vinhos city hall website, there is a reference to the legend, and there are still residents who claim the tale’s character was real. “Within the popular oral tradition that arises around the Bruxa da Arruda, many stories are told, some attribute its powers to the occult and witchcraft and to things like treatments for exorcism and the evil eye. Others refer to the domain of knowledge of herbs and medicinal plants. Based on the research carried out, it is possible to associate the five daughters of Ana Loira (Lérias) – the first Bruxa da Arruda, resident of Casal das Neves.”

Nadia’s Aunt was one of these daughters, so if you are inclined to explore the supernatural, you can book an online consultation with Nadia who will act as your medium into another realm.

Did you know…

The origins of Halloween are related to the Celts, who inhabited the area that is now Ireland, the United Kingdom and northern France. On 1 November, they celebrated their new year with the Samhain Festival. On that day, people would light bonfires and wear costumes to ward off ghosts. These traditions were lost with the occupation of the region by the Roman Empire. In the eighth century, Pope Gregory III designated 1 November as a time to honour all the saints. Soon, All Saints Day incorporated some of the traditions of Samhain.

Nowadays, and due in large part to the cultural influence of the United States of America, Halloween has acquired its current traditions of trick or treating and haunted houses. Nevertheless, it is in fact the product of many European traditions carried out by the various people who inhabited these territories across the centuries.

Extraordinary Children, Werewolves, and Witches in Portuguese Folk Tradition

danger was the main reason given here for making eldest children act as godparents to lastborn siblings. Another method in use would be to give such children special names, one of which is Bento-a bento being, significantly, both a healer and a soothsayer .

Related Papers

This article examines an obscure custom found in Iberian ethnography: that of having one’s eldest children serve as godparents for their own youngest siblings, starting with the seventh. The paper’s main working hypothesis is that this custom is to be understood in the context of underlying conceptions that fairytales convey in a symbolical guise. The argument highlights the relationship of examined notions with the “Dragon Slayer” theme, to bring out stable themata concerning ontological complexity and metamorphosis, in the light of which the Iberian custom is interpreted.

Anthropologists have long been familiar with the unique status of twins in many African societies. Their analyses, however, have mostly singled out the twins and the elaborate ceremonies which surround them from other children judged special due to their unusual birth. At best authors mention that, like the twins, other babies born out of an uncommon delivery receive similar treatment, but this fact is seldom taken into account in their interpretations. This article considers that we have much to gain in reading the phenomenon of 'extraordinary children' as a whole (in which twins are included). In this pursuit, we are led to a comparative analysis with European material which will unveil surprising continuities and unravel new insights and inner constructs on witchcraft, doubling and twinship in Africa.

Since the beginning of the twentieth century, children in Portugal have been strongly associated with mystical potential. This is primarily due to the occurrences at Fatima, where it is believed that three children predicted O Milagre do Sol after having been visited by the Virgin Mary. This occurrence reinforced messianic beliefs that Portugal was a country chosen by God, and these beliefs irrupted particularly when the Portuguese believed themselves to be under threat, as can be demonstrated in the work of one of the most influential millenarian thinkers, Padre António Vieira: ‘[a]t a moment when the balance of power in Europe was not favorable to Portugal, Vieira manipulated biblical passages and national legends so that the divine plan coincided with the dream of political victory, "the triumph of Sacred History”.’ (Jordán, 2003, p. 53) In literary terms, children have become an ideal narrative tool for representing Portuguese mysticism, because they are seemingly naturally predisposed to be religious, and according to Freud, their ‘religious temperament can be traced in clear outline to the child’s feeling of helplessness’ (Freud, 2004, p. 19), and their inability to represent themselves mean that their role is constructed according to the will of the author. This paper will examine how the figure of the mystic child has been used by contemporary Portuguese authors in order to subvert the messianic notions of the previous centuries, thereby critiquing the cultural construction of national identity.

Sociology International Journal

Preface Throughout all of Europe we find examples of folk-belief assigning special qualities to the seventh-born son or daughter of a family. At times these attributes were positive, at times negative. However, they always had a magical aura about them (Bloch [1924] 1983). For the most part, these beliefs have been written off as superstitious residue from times past and as a result little attention has been paid to documenting the concrete social practices associated with them. An exception to this tendency is the work of Marc Bloch, who in 1924, called attention to the supernatural powers attributed to the seventh son and at times, to the seventh daughter, born after an uninterrupted series of the same sex, remarking that seventh-born children were credited with a “particular supernatural power” (Bloch [1924] 1983: 293, 296). Writing in 1924, Bloch observed that “La croyance sous cette forme a été et est sans doute encore très largement répandue dans l’Europe occidentale et centrale: on l’a signalée en Allemagne, en Biscaye, en Catalogne, dans presque toute la France, dans les Pays-Bas, en Angleterre, en Escosse, en Irlande […]” (Bloch [1924] 1983: 294-295). Specifically, Bloch noted that from at least the 16th century onwards, children born into a seventh position in their family supposedly had the power to heal by touch. Such extraordinary people, often deemed sorcerers, even devils, were also referred to by a variety of expressions such as mahr (German) or murawa (Polish) and consequently they had the ambivalent privilege of tapping into powers that were inaccessible to normal humans. Specifically, they were viewed as having healing and divinatory powers, which could entail shape-shifting (Vaz da Silva 2003). That is, those individuals were endowed with the ability to take the form of an animal. From the point of view of modern Western thought this belief causes the dividing line between humans and animals to become blurred. Nonetheless, that blurring or fusion of two natures would be in accordance with the cosmology of native peoples in other parts of the world, especially contemporary hunter-gatherers, where such animistic beliefs also prevail (Bird-David 1999; Brightman 2002; Ingold 2000; Willerslev 2007). It is quite clear that the qualities assigned to the seventh-son or daughter harken back to an earlier animistic mindset, notions of nonhuman personhood and social practices that in turn connect back to shamanic modes of healing. At the same time, as noted in the earlier chapters of this study, the fused nature of the Bear Son, the half-human, half-bear being known as Hamalau “Fourteen” in Basque, reflects a similar blurring of the Western human-animal divide and related cultural conceptualizations. And as Bertolotti has demonstrated in his detailed and extraordinarily well researched study Carnevale di Massa 1950 (1992), European versions of the Bear Son folktales, e.g., Giovanni l’Orso, may well reproduce much earlier beliefs, more in consonance with the cosmovision of hunter-gatherers who inhabited these zones in times past. More concretely, the fact that the figure of Hamalau is grounded in the belief that humans descended from bears allows us to consider the significance and symbolism of this character’s own genesis: he is born of a human female, but his father is a bear. In this sense, he is a double-natured intermediary occupying the ontological ground between humans and bears.

Werewolf Histories, edited by Willem de Blécourt - Palgrave Macmillan

What about some Good Wether? Witches and Werewolves in Sixteenth-Century Italy This paper focuses on one hitherto unknown document from the archive of the Inquisition of Modena. In 1518 the noted demonologist Bartolomeo Spina (c. 1475-1546), then at the head of the local tribunal, received testimonies concerning one, very unusual male witch. A man from a nearby village was known for falling into a trance-like state closely resembling death, and was apparently also seen turning into a wolf and attacking a flock of wethers. Skeptical about the reliability of such reports, Spina decided not to investigate further, and thus the dossier did not develop into a full-blown trial. Even in its interrupted state, however, this case stands out as a very rare indication of the existence of local traditions on werewolves, and as an even rarer, tantalizing suggestion of the possible association between ecstasies and shapeshifting. The paper aims first to explore the meaning of such beliefs in the Modenese and northern Italian context of the time by connecting them with the characteristics of the “ride”, or “game” – two local names for the witches’ Sabbath. It then seeks to determine whether this case can really contribute valuable new evidence for the analysis of the myth of the wolf-man and of its implications, such as its supposed shamanistic core.

Conxuro da Queimada: A Galician Fortified Witches Brew

Very recently, I discussed the importance of “coziness” in my life, and how wine plays a key role in facilitating that warm and inviting atmosphere. However, wine isn’t the only substance that creates such an experience; there is also Aguardiente de Orujo.

Orujo, also known as augardente or caña in Galician, is a transparent liquor acquired by distilling the pomace of the grape, also known as Grappa in Italy. Pomace is the residual material obtained after crushing the grapes – consisting of seeds, skins and stalks – which is then fermented in closed vats and distilled in alambiques, alquitaras or potas (large copper kettles) that are heated over an open fire for a minimum of 6 hours. Today, there are approximately 80 commercial producers of orujo within La Denominación Específica Orujo de Galicia, (Denomination Orujo of Galicia), which was originally formed in 1989.

Granted, I’m not much of a straight spirits fan, preferring gin and tonics on warm summer nights or the occasional hot toddy when temperatures drop below zero, but there is something to be said for a liquor accompanied by a pagan spell. I’m guessing very few of you speak of “the filthy hair of an ill-begotten goat” before you sip on your Rob Roy, but in the north of Spain, this incantation is very prominent tradition. (Flickr photo by David Hegarty)

The Queimada is a traditional ritual, practiced by the people of Galicia, located in the upper northwest corner of Spain, propped comfortably over Portugal, to cast out demons and bad spirits through an incantation and a witches brew made of Orujo. The origins of the ritual are still unknown, though competing theories predict that it was either a remnant of the Celtic tribes that settled in Spain in the 11th century who worshiped polytheism or developed in the 1950s when Tito Freire designated the clay pot in which the Queimada is prepared. The accompanying spell was written by Mariano Marcos Abalo in the 1960s.

I’ve experienced the Queimada twice, and on both occasions, my imagination conjured unsettling spirits sweeping overhead, the fog swirling mysteriously under my feet, and the druids, witches and warlocks gathering in preparation for battle against the forces of evil. But then again, when standing in a 14th century church in Santiago de Compostela as thunder cracks overhead, sending violent reverberations throughout the vast halls filled with flickering flames from the burning brew, one can’t help but let their imagination run wild.

“With this bellows I will pump, the flames of this fire which looks like that from Hell, and witches will flee, straddling their brooms, going to bathe in the beach of the thick sands. Hear! Hear the roars of those that cannot stop burning in the firewater, becoming so purified. And when this beverage goes down our throats, we will get free of the evil of our soul and of any charm. Forces of air, earth, sea and fire, to you I make this call: if it’s true that you have more power than people, here and now, make the spirits of the friends who are outside, take part with us in this Queimada.”

The Queimada was initially prepared by groups of Galician emigrants, typically after fellowship lunches and other group events, who prepared theatrical revivals of old beliefs. Today, very little has changed. The Queimada is performed at parties, after family events, or in the dead of night when the evening calls for eccentricities and adventure. The most popular time of the year that you may experience a Queimada is on Samhain, the Celtic New Year‘s Eve or during the Summer Solstice on the 23rd of June.

The drink is prepared in a clay pot, or cauldron, that has been sealed or glazed on the interior, meant to represent Mother Earth. The aguardiente de orjuo represents the tears of Mother Nature, and eventually mixed with coffee, sugar, lemon peel and coffee beans.

Once the spell begins from the lips of the druid priest, the flame is ignited over the cauldron and the alcohol begins to burn, representing light. As the flames flicker from the a wooden ladle plunges into the bottom of the pot and sours back into the air, as a long stream cascades blue liquid light back into the bubbling brew. When the spell eventually comes to hushed finale, a lid is placed over the flames, leaving a steaming hot drink that is poured into small clay cups and passed among friends.

Now, is this the traditional sense of “cozy”? Not as necessarily, but there is something truly magical and warm about the experience, especially when shared among friends.

So this holiday season, when you’re feeling a need to cast out evil spirits brought about by unnecessary stress, or simply want a fun party trick to share under the moonlit stars, why not host your own Queimada?! And even if conjuring up witches and trolls is not your particular forte, this delicious warm drink that’s easy to share among large groups is the ideal way to warm the fingers and toes when the wind blows fiercely and the temperature drop below freezing.

I’ve included both a video about the Queimada (in Spanish) as well as a recipe below, but feel free to alter it as your taste buds require.

Ingredients:

• 1 liter of orujo (substitute a grape based spirit if Orujo is not available)
• 2/3 cup of granulated sugar
• 1 lemon rind cut into strips
• 1/4 cup of whole coffee beans

Preparation:

(makes approximately 8 servings)

First and foremost, please be very careful when preparing the queimada, as we’d love to keep you alive and kicking for the holidays. Therefore, you’ll need to seek out a large clay pot, or a fireproof bowl, that’s been sealed or glazed on the interior. You’ll also need to acquire a very very long wooden spoon to stir the brew while reciting the spell, unless your desire your William Sonoma spoon to become a pile of waxy goo.

Place the clay pot or bowl on a fireproof surface

Place the clay pot or bowl on a fireproof table of atop a cold BBQ grill. Be sure to have a large lid handy to put out the flames.

Pour approximately 4 Tbsp orujo and 1 Tbsp sugar into a small glass and stir to dissolve sugar, then set aside.

Pour the rest of the orujo and remaining sugar into the clay bowl and stir. Add the lemon peel and coffee beans and stir again.

Pour the orujo and sugar mixture from the glass into a ladle and light it on fire. Carefully move the ladle very close to the clay pot until the orujo mixture in the pot catches fire. Stir frequently until the flames turn blue. Slide the lid over the pot to put out the flames. Serve hot.

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