Mesopotamian black magic refers to the practice of sorcery and witchcraft that existed in ancient Mesopotamia, a region located in present-day Iraq and parts of Syria, Turkey, and Iran. Mesopotamia was home to some of the earliest known civilizations, including the Sumerians, Akkadians, Babylonians, and Assyrians, and it is believed that black magic was prevalent among these ancient societies. Black magic in Mesopotamia was deeply rooted in the religious and spiritual beliefs of the people. It was believed that certain individuals possessed the power to communicate with supernatural beings such as gods, demons, and spirits. These individuals, known as sorcerers or witches, would harness this power to manipulate the natural world and influence events to their advantage. The practice of black magic in Mesopotamia involved a wide range of rituals, spells, and incantations.
The vulgar believe, and the witches confess, that on certain days or nights they anoint a staff and ride on it to the appointed place or anoint themselves under the arms and in other hairy places.
As a tool, the broom is seen to balance both masculine energies the phallic handle and female energies the bristles which explains why it was often used, symbolically, in marriage ceremonies. The vulgar believe, and the witches confess, that on certain days or nights they anoint a staff and ride on it to the appointed place or anoint themselves under the arms and in other hairy places.
The practice of black magic in Mesopotamia involved a wide range of rituals, spells, and incantations. These rituals were often performed by trained priests or priestesses who specialized in magic. They would use various tools and artifacts such as amulets, talismans, and figurines to enhance their magical abilities.
Why Do Witches Ride Brooms? (NSFW)
You're never going to look at sweeping the same way again.
October 31, 2013 ShareIt started with bread.
In the Europe of the Middle Ages and into the Renaissance, bread was made, in large part, with rye. And rye and rye-like plants can host fungus—ergot*—that can, when consumed in high doses, be lethal . In smaller doses, however, ergot can be a powerful hallucinogen. Records from the 14th to the 17th century mention Europeans' affliction with " dancing mania ," which found groups of people dancing through streets—often speaking nonsense and foaming at the mouth as they did so—until they collapsed from exhaustion. Those who experienced the "mania" would later describe the wild visions that accompanied it. (In the 20th century, Albert Hofmann would realize the psychedelic effects of LSD while studying ergot.)
A 17th-century wood engraving of a "witch" being prepared for "flight" (Wellcome Institute, London, via John Mann)
So people, as people are wont to do, adapted this knowledge, figuring out ways to tame ergot, essentially, for hallucinatory purposes. And they experimented with other plants, as well. Forbes's David Kroll notes that there are also hallucinogenic chemicals in Atropa belladonna (deadly nightshade), Hyoscyamus niger (henbane), Mandragora officinarum (mandrake), and Datura stramonium (jimsonweed). Writing in the 16th century, the Spanish court physician Andrés de Laguna claimed to have taken "a pot full of a certain green ointment … composed of herbs such as hemlock, nightshade, henbane, and mandrake" from the home of a couple accused of witchcraft.
So why do the brooms fit into this? Because to achieve their hallucinations, these early drug users needed a distribution method that was a little more complicated than simple ingestion. When consumed, those old-school hallucinogens could cause assorted unpleasantnesses—including nausea, vomiting, and skin irritation. What people realized, though, was that absorbing them through the skin could lead to hallucinations that arrived without the unsavory side effects. And the most receptive areas of the body for that absorption were the sweat glands of the armpits . and the mucus membranes of the genitals.
So people used their developing pharmacological knowledge to produce drug-laden balms—or, yep, "witch's brews." And t o distribute those salves with maximum effectiveness, these crafty hallucinators borrowed a technology from the home: a broom. Specifically, the handle of the broom. And then . you get the idea.
From M. J. Harner's Hallucinogens and Shamanism, via Alastair McIntosh
In rifleing the closet of the ladie, they found a pipe of oyntment, wherewith she greased a staffe, upon which she ambled and galloped through thick and thin.
And here's Jordanes de Bergamo, writing in the 15th century:
The vulgar believe, and the witches confess, that on certain days or nights they anoint a staff and ride on it to the appointed place or anoint themselves under the arms and in other hairy places.
So that explains the brooms. And what about the flying?
Part of the connection may have to do with brooms' place in pagan rituals. As a tool, the broom is seen to balance both " masculine energies (the phallic handle) and female energies (the bristles)"—which explains why it was often used, symbolically, in marriage ceremonies. But the more likely connection has to do with the fact that users of "witch's brew" were, in a very practical sense, using their ointment-laden broomsticks to get high. They were using their brooms, basically, to "fly."
My teeth were clenched, and a dizzied rage took possession of me … but I also know that I was permeated by a peculiar sense of well-being connected with the crazy sensation that my feet were growing lighter, expanding and breaking loose from my own body. Each part of my body seemed to be going off on its own, and I was seized with the fear that I was falling apart. At the same time I experienced an intoxicating sensation of flying …. I soared where my hallucinations—the clouds, the lowering sky, herds of beasts, falling leaves … billowing streamers of steam and rivers of molten metal—were swirling along.
So there you have it, rye to flying brooms. But "witches" in the cultural imagination, of course, don't necessarily need re-purposed cleaning supplies to be accused of sorcery. In 1976, Linnda Caporael presented work suggesting that the Massachusetts of the late 17th century had been the unknowing victim of an outbreak of rye ergot. Her work is the subject of continued debate, but has been substantiated by later scholars: The Massachusetts of 1692 likely did see an outbreak of the fungus that had contributed, in other contexts, to "witch's brew."
The epicenter of the outbreak? Salem.
* This section updated to remove references to ergot forming on already-baked bread; ergotism results from the grain itself being tainted.
And here's Jordanes de Bergamo, writing in the 15th century:
One of the key elements of Mesopotamian black magic was the use of spells and incantations. These were chants or recitations that were believed to have mystical powers. The words of the spells were carefully chosen to invoke specific supernatural entities and to bring about desired outcomes. Spells could be used for various purposes, such as healing, love, protection, and revenge. The Mesopotamians also believed in the power of curses. Curses were believed to be potent tools that could bring harm to enemies or individuals who had wronged someone. Curses could be cast by a sorcerer or witch using specific rituals and incantations. It was believed that once a curse was cast, it would take effect and cause harm or misfortune to the intended target. Furthermore, the use of talismans and amulets played a significant role in Mesopotamian black magic. These objects were believed to have protective or magical properties. They were often inscribed with specific symbols or incantations to enhance their power and effectiveness. Talismans and amulets were used for personal protection, to ward off evil spirits, or to bring luck and success. Despite the prevalence of black magic in ancient Mesopotamia, it is important to note that magic was not exclusively associated with evil or malevolent intentions. Many magical practices were used for benevolent purposes, such as healing diseases or protecting crops from pests. Magic was deeply intertwined with the everyday life of the Mesopotamians and played a crucial role in their religious and spiritual beliefs. In conclusion, Mesopotamian black magic was a complex and intricate practice that was deeply ingrained in the religious and spiritual beliefs of the ancient Mesopotamians. It encompassed a wide range of rituals, spells, and incantations, and was believed to provide individuals with the power to influence the natural world and bring about desired outcomes. While black magic was often associated with malevolent intentions, it was also used for benevolent purposes and played a significant role in the daily lives of the people..
Reviews for "The Art of Mesopotamian Curses: Revenge Spells and Hexing in Ancient Times"
1. John Smith - 2 stars - I was really excited to read "Mesopotamian black magic" as I have a keen interest in ancient civilizations and occult practices. However, I was sorely disappointed by this book. The author seemed more focused on providing historical context than actually explaining the black magic practices. The information provided was superficial and lacked depth. Moreover, the writing style was dry and monotonous, making it hard to stay engaged. Overall, this book did not meet my expectations and I would not recommend it to anyone looking for an in-depth exploration of Mesopotamian black magic.
2. Sarah Thompson - 1 star - "Mesopotamian black magic" was a complete waste of time for me. The author spent the majority of the book discussing Mesopotamian history instead of delving into the actual practices of black magic. This left me feeling deceived, as I specifically picked up the book for insight into the occult practices of ancient Mesopotamia. Additionally, the writing style was overly academic, making it difficult to comprehend and enjoy the content. I would advise others who are interested in Mesopotamian black magic to look for alternative resources as this book did not deliver what it promised.
3. Michael Johnson - 2 stars - As someone who has studied occult practices for several years, I had high hopes for "Mesopotamian black magic." Unfortunately, I found the information provided in this book to be lacking depth and accuracy. The author seemed to rely on outdated sources and failed to provide a comprehensive understanding of Mesopotamian black magic. The writing style was also overly complex and convoluted, making it difficult to follow along. Overall, I was disappointed with this book and would not recommend it to serious students of occult practices. There are better resources available out there.
4. Emily Adams - 3 stars - "Mesopotamian black magic" provided an interesting overview of ancient Mesopotamian civilization, but it fell short in its exploration of black magic practices. While the historical context was informative, I was left wanting more in terms of the actual occult practices. The author hinted at intriguing rituals and spells but never went into enough detail to satisfy my curiosity. Additionally, the writing style was dry and academic, making it difficult to stay engaged. Overall, this book had some interesting information but failed to deliver on its promise of a deep exploration of Mesopotamian black magic.