The history or legend of thewitches of Benevento isfolklore dating from at least the 13th century, and one reason for the fame ofBenevento, an ancientSamnite city. The popular belief—that Benevento would be the Italian witches' gathering place—has abundant implications, blurring the border between reality and imagination. Various writers, musicians, and artists have drawn inspiration from or referred to it.
Many hypotheses on the birth of the witches' legend exist. It has probably been the synergy of several elements that gave Benevento lasting fame as the "city of witches."
For a brief period during Roman times, the cult ofIsis, Egyptian goddess of the moon, proliferated in Benevento; also, the emperorDomitian had a temple erected in her honor.
Within this cult Isis was part of a sort ofTrimurti: she became identified withHecate, goddess of the underworld, andDiana, goddess of the hunt. These deities were also connected with magic.
The cult of Isis probably stands on the basis of some elements ofpaganism that survived in succeeding centuries: the characteristics of some witches can be connected with those of Hecate, and the same term used for witches in Benevento,janara, arguably could be derived from the name of Diana.[1]
The chief physician of Benevento,Pietro Piperno, in his essayOn the Superstitious Walnut Tree of Benevento (1639, translated from his original LatinDe Nuce Maga Beneventana), traced the roots of the witch legend back to the seventh century. At that time Benevento was the capital of aLombardduchy. The invaders, although formally converted to Catholicism, did not renounce their traditional pagan religion. UnderDuke Romuald I they worshiped a golden viper (perhaps winged, or with two heads), which probably had some connection with the cult of Isis, since the goddess was able to control serpents. They began to develop a singular rite near theSabato river, which the Lombards celebrated in honor ofWotan, father of the gods: the hide of a goat was hung on asacred tree. The warriors earned the favor of the god by rushing frantically around the tree on horseback and striking the hide with their lances, with the intent of tearing off shreds, which they then ate. In this ritual can be recognized the practice ofdiasparagmos, the god sacrificed and torn to pieces, which became the ritual meal of the devotees.
The Christians of Benevento would have connected these frenzied rites with their already-existing beliefs about witches: in their eyes the women and the warriors were witches, the goat was the incarnation of the Devil, and the cries were orgiastic rites.
A priest namedSaint Barbatus of Benevento outright accused the Lombard rulers of idolatry. According to the legend, when Benevento was besieged by forces of the Byzantine emperorConstans II in 663, Duke Romuald promised Barbatus to renounce paganism if the city—and the duchy—were saved. Constans withdrew (according to the legend, by divine grace), and Romuald made Barbatus the bishop of Benevento.
Saint Barbatus cut down the sacred tree and tore out its roots, and on that spot he had a church built, called Santa Maria in Voto. Romuald continued to worship the golden viper in private, until his wife Teodorada handed it over to St. Barbatus, who melted it down to make achalice for theEucharist.
This legend is incompatible with the historical facts. In 663 the duke of Benevento wasGrimoald, whileRomuald I would not succeed his predecessor until 671, having becomeKing of the Lombards in the meantime;[2] moreover, Romualdo's wife was named Theuderada—not Teodorada, who was instead the wife ofAnsprand and mother ofLiutprand.[3] In any case,Paul the Deacon neither mentioned the legend, nor the presumed pagan faith of Romuald, who was much more likely to have been anArian like his father Grimoald.
The meetings under the walnut tree, one of the main features of the witch legend, therefore very probably came from these Lombard customs; nevertheless, they are also found in the practices of thecultus ofArtemis (the Greek goddess who can in part be assimilated to Isis), carried out in the Anatolian region ofCaria.
The first centuries of the diffusion of Christianity were characterized by a harsh battle against the pagan, rural, and traditional culti. The basic principle is that any cultus which is not oriented toward the one God is, by elimination, subservience to the Devil. This explains the demonization of rituals like those of the Lombard women in Benevento, who became "witches" in a wider sense with regard to how they were understood by popular culture. Originally, in effect, the potential wickedness of these women was not in the context of a religious sense; Christianity depicted them as women who had made a pact with the Devil, and as a sort of opposite tothe Madonna, dedicated to orgiastic rites and bearers of infertility.
In the following centuries the legend of the witches took form. Beginning in 1273 reports of witches' gatherings began to circulate in Benevento. Based on the statements ofMatteuccia da Todi, who was put on trial for witchcraft in 1428, they took place under awalnut tree, and it was believed that it was the tree that had been cut down by Barbatus, perhaps restored by the work of the Devil or, rather, replanted by the witches from seed.[A] Later, in the 16th century, bones with the flesh recently stripped off were found under a tree; an aura of mystery was created around the matter, gradually becoming more complex.
According to the testimony of the presumed witches, the walnut must have been a tall tree, ever green, and of a "noxious nature".[B] There are various hypotheses about the location of the Riverbank of theJanaras, the place on the bank of the Sabato where the walnut tree would be found. The legend does not rule out that there could have been more than one. Pietro Piperno, intending to prove the rumor to be false, included in his essay a map that indicated a possible positioning of several walnut trees.[C]
In 1526, JudgePaolo Grillandi wrote of witches in Benevento who worship a goddess at the site of an oldwalnut tree.[7]
Other versions have the walnut tree located in a gorge called the Strait of Barba, inCeppaloni on the road toAvellino, where there was a grove flanked by an abandoned church, or in another location called Plain of the Chapels. Even the vanished Pagan Tower is spoken of, on which was built a chapel to St. Nicholas where the saint had worked numerous miracles.
There were several nut trees forming a circular shape near what is now thePorta Rufina Station, just at the outskirts of the city, where witches would dance and chant: "To the nut tree of Benevento, over the water, over the wind."
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'Nguento, 'nguento,
mànname a lu nocio 'e Beneviento,
sott'a ll'acqua e sotto ô viento,
sotto â ogne maletiempo.
Unguent, unguent,
send me to the walnut tree of Benevento,
under the water and under the wind,
under all bad weather.
(Magic spell that many women accused ofwitchcraft recounted during the trials.)
The legend has it that the witches, indistinguishable from the other women by day, at night anointed their underarms (or their breasts) with anunguent and took off flying, pronouncing a magic phrase (recounted above), riding on brooms of sorghum. At the same time the witches became incorporeal, spirits like the wind; indeed, their preferred nights for flying were stormy ones. In particular, it was further believed that there was a bridge from which the witches of Benevento usually launched themselves into flight, which was therefore called the "bridge of thejanaras," destroyed during World War II. At night they stole horses out of their stables and after plaiting the horses' hair they would race the horse until it started to foam around the mouth; they would then rub themselves with it.
Witches of various origins participated in thesabbats under the walnut tree.[8] These sabbats consisted of banquets, dances, and orgies with spirits and demons in the form of cats or goats, and they also came to be called the "games of Diana."
After the gatherings the witches spread horror. It was believed that they were able to cause abortions, to generate deformities in newborns, making them suffer dreadful afflictions, which brushed against sleepers like a gust of wind and caused a sense of oppression on the chest, which at times was felt while they lay on their backs. Also feared were certain more "innocent" pranks, which, for example, would make the horses be found in their stables in the morning with their manes braided, or sweating from having been ridden all night. In some smallCampanian villages, rumors circulated among the elderly that they kidnapped newborns from their cradles in order to be passed among them, throwing them on the fire, and finishing the game by bringing them back to where they had taken them from.
Thejanaras, because of their incorporeal consistency, entered a house by passing under the door (corresponding with another possible etymology of the term:ianua, 'door'. For this reason a broom or some salt was usually left on the threshold; the witch would have to count all the fibers of the broom or grains of salt before entering, but in the meantime the day would arrive and they would be compelled to go away. The two objects have a symbolic value: the broom is a phallic symbol opposed to the sterility brought by the witch; the salt was connected through a false etymology tosalus ('safety').
If someone was harassed by ajanara, they freed themselves from her by shouting behind her "Come get the salt on Sunday!" Ifjanaras were mentioned in a conversation, the ill omen was warded off with the sentence "Today is Saturday."
Besides thejanaras, there were other types of witches in the popular imagination of Benevento. Thezucculara ('lame person') haunted Triggio, the medieval Lombard quarter, the area of theRoman Theater, and she was called that because of her noisy clogs. The figure probably derives from Hecate, who wore only one sandal and was venerated at the crossroads (the nameTriggio derives fromtrivium, 'crossroads').
There is also themanalonga, 'the one with the long arm', who lives in wells and pulls down passersby in the vicinity. The fear of pits, imagined to be the passageways to hell, is a recurring element: in the cliff under the Bridge of theJanaras there is a pool in which whirlpools are suddenly formed, which is called "the whirlpool of hell." Finally, there are theurias, domestic spirits who recall thelares andpenates of Roman times.
In popular beliefs the legend of the witches still survives in part today, enhanced by anecdotes and manifested in superstitious attitudes and fear of supernatural events.
The persecutions of the purported witches may be considered to have begun with the preaching ofSaint Bernardino of Siena, who preached harshly against them in the 15th century, referring in particular to those of Benevento. He denounced them to the people as responsible for disasters and bluntly asserted that they must be exterminated.
A final incentive towitch hunting came from the publication ofMalleus Maleficarum in 1486, which explained how to recognize witches and how to try them effectively and interrogate them using the cruelest tortures. From the 15th to the 17th centuries, many confessions were coerced from supposed witches in this way, who often spoke of sabbats in Benevento. Common elements turned up, such as flight or practices like that of sucking children's blood; however, discrepancies also turned up about, for example the frequency of their meetings. In the great majority of cases the "witches" were burned, sent to the gallows, or otherwise given the death penalty, with more or less atrocious methods.
Only in the 17th century was it realized that truthful confessions could not be made under torture. During theEnlightenment a rational interpretation of the legend came to prevail withGirolamo Tartarotti, who in 1749 explained the witches' flight as a hallucination provoked by the Devil, orLudovico Antonio Muratori, who in 1745 asserted that the witches were only psychologically ill women. Successive hypotheses held that theunguent the witches were anointed with was ahallucinogenic substance.
A local historian, Abele De Blasio, reported that in the archiepiscopal archive of Benevento were kept the records of about two hundred trials for witchcraft, largely destroyed in 1860 to avoid saving documents that could further inflame theanticlerical tendencies that accompanied the era ofItalian unification. Another part was lost because of the bombardments in World War II.
Like all popular beliefs, the legend of the witches is fueled by a large number of popularly spread tales.
Italian and foreign poets and writers, as well as musicians and others, relate tales of the witches, taking inspiration from the Benevento legend.
In the past, even before the belief in witches, it was said that on certain days of the year the peasants and shepherds would gather in sacred places handed down from their ancestors, like theAvellinesepreta r' 'e 'gghianare, a designation that goes back to "dianara," meaning 'follower of or possessed by Diana'. And therefore it was in the places of the sacredbaetyl, where the fertility rituals were conducted, that thejanara came to be.