horror Archives - Page 3 of 5

Witchcraft in Southern Italy

By boneandsickle | November 21, 2020

Podcast: Play in new window | Download (Duration: 48:28 — 44.4MB)

In southern Italy, belief in witchcraft has a long history, much of it centering on the town of Benevento, about 30 miles east of Naples.

From a 1428 testimony by accused witch Matteuccia da Todi, we have the first mention (anywhere in Europe) of witches flying to their sabbats — their gathering spot, in this case, being Benevento. Matteuccia was also the first to speak of flying ointment as a means to achieve this. We include a musical setting by the southern Italian band Janara of the incantation that was spoken while applying the ointment.

Sermons of the Franciscan monk Bernardino of Siena seems to have introduced the idea of Benevento as a mecca for witches, mentioning a certain tree as the center of these gatherings, one later identified as a walnut.

Raffaele Mainella walnut tree — “Walnut of Benevento” by Raffaele Mainella, 1890?

Though no tradition around a specific location for this tree has survived in Benevento, the legend has been wholeheartedly embraced by the local distillers of Strega (witch) liqueur, created in 1833 and now distributed worldwide. This seems to have been part of a 19th-century revival of interest in the legend, which saw the composition of a popular poem, “The Walnut Tree of Benevento,” which added a serpent living in the tree’s branches, and probably inspired Niccolo Paganini to compose his signature piece, Le Streghe, (The Witches) from which we hear a snippet. (Yes, that’s a real clip about Strege liqueur and elections from the film Kitty Foyle).

What really locked down the local mythology was an essay written in 1634 by Benevento’s chielf physician, Pietro Piperno, one titled “On the Magical Walnut Tree of Benevento.” This is the first mention of the species of tree in question. Piperno also places the walnut at the center of a curious rite conducted by the Lombards occupying the region in the 10th century, a rite he sees as a model for the Benevento witch tales of his own day. Mrs. Karswell also reads for us a retelling from Piperno’s text of a hunchback who stumbles upon a sabbat, only to have the hump on his back magically removed.

The discovery of a the ruins of a temple to Isis in Benevento in 1903 led to further speculation as to possible origins of the region’s witchcraft myths, but it was the Roman goddess Diana most strongly associated with southern Italy’s witches, in part because the name used there for a type of witch is janara, believed to come from the Latin dianara, a servant of Diana.

We hear snippet form a 2015 Italian horror film called Janara (retitled in English “The Witch Behind the Door”), a bit about folk practices taken against these night-hag-esque beings, and of their activities at sabbats, which apparently includes dancing La Volta.

Then we hear a tale of “the fishwife of Palermo,” as she’s identified in 1588 trial records of the Sicilian Inquisition. It illustrates an aspect of Italian witch mythology that seems to have absorbed elements of fairy lore, including details such as a beautiful king and queen presiding over nocturnal gatherings.

From Naples we hear the sad tale of the “Witch of Port’Alba,” who was sentenced to a peculiar fate for casting spells on her wedding day, a story involving leaping, bell-wearing witches on the slopes of Mr. Faito on Naple’s southern outskirts, and a story of a witch calming lost souls said to be screaming from the depths of Vesuvius.

We then move beyond the witch of folklore and Inquisitions to the notion of the witch as folk-healer, something very much alive and well, as represented in the short documentaries on Souther Italian magic made in the 1950s-70s by Luigi Di Gianni in conjunction with anthropologist Ernesto de Martino, who was mentioned in our discussion of tarantella possession in our Pied Piper episode. An example of these films would be L’Attaccatura (dialect for fattucchiera, the standard Italian for folk-healer, or literally “fixer.” A whole playlist of the films can be found here, though unless you speak Italian (and local dialects), you’ll have to settle for YouTube’s auto-translate function.

Of great interest to those consulting folk-healers is protection from the evil eye or malocchio. The concept of fascinatura or “binding” is central to the evil eye’s workings, one which happens to be the English title of a 2020 Italian folk-horror film sampled in the discussion.

The driving force of envy said to be behind the evil eye is well illustrated in the spurned lover a the center of the 1963 film Il Demonio, from which we hear excerpts. (In the show, I mistakenly called the film “Demonia” (feminine form), missing the point somewhat as the actual “demonic” forces portrayed might not be those belonging to the rejected female lover and town outcast/witch, but those of the male villagers around her.)

Still from "Il Demonio" — Still from “Il Demonio”

A number of magical charms and gestures prescribed against the evil eye are examined, as are the pazzarielli of Naples, flamboyantly costumed characters who deliver street blessings against the malocchio. Their characteristic cry, “Sciò sciò ciucciuè” (sort of “shoo, bad luck”) is take up as a 1953 song by Nino Taranto, which we hear (along with a Calabrian song about the possessor of the evil eye, the jetattore)

"Sciò Sciò" Neapolitan luck-bringer figure — “Sciò Sciò” Neapolitan luck-bringer figure

The Gibbet, Hanged in Chains

By boneandsickle | October 10, 2020

Podcast: Play in new window | Download (Duration: 45:44 — 52.3MB)

Illustration from 1832 broadsheet “Execution of James Cook, and Hung in Chains at Le’ster for the Horrid Murder of Mr. Paas.”

The gibbet was a hanging iron cage used to display the corpses of criminals in 18th and early 19th-century England. To be thus “hanged in chains,” in the judicial jargon and thinking of the day, subjected the criminal to an extra measure of postmortem shaming and offered the general public a rather extravagant cautionary example. Naturally, this frightful spectacle also generated a fair measure of folklore, which we explore in this episode as a follow-up to our “Gallows Lore” show.

The gibbet was a relatively rare punishment reserved for the crime of murder, and only then used in particularly heinous or high-profile cases. Though it was sometimes employed before 1751, its use was more widespread thanks to The Murder Act instituted that year. This bit of legislation offered this extra punitive measure in response to a sort of inflation of the penal code attaching the death penalty to increasingly minor crimes, such as acts of theft.

The Murder Act also designated anatomical dissection of the criminal body as an additional option for postmortem punishment, a fate actually much more common than the gibbet. Dissection may have been intended primarily to enhance physicians’ medical knowledge, but it also provided the surgeons with body parts and substances that could be sold off for other purposes. We make a grisly digression from gibbets to explore some of the ways the human byproducts of executions were made use of in folk-medicine, magic, and certain professions.

William Hogarth's "The Anatomy Lesson (The Reward of Cruelty)" 1751, satirizes a criminal dissection. — William Hogarth’s “The Anatomy Lesson (The Reward of Cruelty)” 1751, satirizes a criminal dissection.

Next, we get into the details of the gibbetting process. Contrary to common understanding, the gibbet was not simply designed as a sort of narrowed human-sized birdcage. It was an arrangement of customized form-fitting iron bands wrapping the limbs, trunk, and body, and connected with vertical cross-pieces. The cage was suspended in a way that allowed it to rock freely in the wind, lending a sort of eerie animation to the corpse and thereby increasing the terrifying impact of these displays.

The horrific impression made by the gibbeted corpse is detailed in Victor Hugo’s 1869 novel The Man Who Laughs, in a scene describing an encounter with a gibbet by the story’s protagonist as a child. Mrs. Karswell reads for us a few lavishly macabre paragraphs from the novel.

We follow this with another literary gibbet, one surprisingly found in a now-forgotten series of children’s books by Mary Martha Sherwood, The History of the Fairchild Family, published in three volumes between 1818 and 1847.

Then we hear a typical ghost story told of the gibbet, a tale set down in ballad form as “Old Grindrod’s Ghost,” which first appears in the 1872 collection Ballads, Romantic, Fantastical, and Humorous by the historical novelist William Ainsworth. The excerpt of the song heard is from the North-English band Pendlecheek.

actualgibbet — Jame Cook’s gibbet (see first illus) at the Leicester Guildhall museum.

While gibbettings drew huge crowd, the morbid fascination they popularly exerted lingered on in relics obtained from the gibbets as they fell to pieces over the years — in bits of bone, fragments of iron and wood that were carried off as mementoes. We examine cases of gibbet iron and wood recycled as novelty products, or even as structural elements in buildings, such as an old gibbet post serving as a ceiling beam in The Hare and Hound on the Isle of Wight. There are a few ghost stories, and gibbet rhymes and riddles along the way.

Though the gibbet was relatively exclusive to England, the practice was inherited by its colonial states. From America, we hear of a very demanding pirate gibbetted on a small island in Boston Harbor, and from Canada, a unique case of a gibbetted woman, Marie-Josephte Corriveau, hanged in chains in Québec City for murdering her husband in 1733. Though her case was sensational enough for its time, her fame was greatly increased in 1851, when her gibbet was accidentally dug up and then acquired by P.T. Barnum for exhibition. In the wake of this, a body of folk tales sprung up, in which “La Corriveau” became a sort of witch or spirit — or beautiful femme fatal.

We close with a nod to the predatory birds that famously tear at the bodies hanged in chains. From Germany, we offer a bit of folklore on magic eggs produced by ravens who have thus dined, and from Scotland we hear a bit of the ballad, “Twa Corbies,” (two ravens or crows), which tells of the birds feeding not on a convicted criminal, but a slain knight. Included is a snippet of an excellent rendition of the song by The Cories.

La Corriveau by Henri Julien, illustration for “Les Anciens Canadiens” by Philippe Aubert de Gaspé, 1861.

The Jinn

By boneandsickle | July 20, 2020

Podcast: Play in new window | Download (Duration: 48:06 — 55.1MB)

They Arabic mythology of the jinn is, not surprisingly, quite different than what you might glean from Western pop culture. Films such as 1940’s The Thief of Baghdad and 1958 Ray Harryhausen classic, The Seventh Voyage of Sinbad, which we hear sampled in our opening might have you believe these creatures function as nothing more than wish-granting slaves, but their existence needn’t be entangled with human wants and needs.

One Thousand and One Nights, or the collection sometimes titled Arabian Nights, is the original Western source when it comes to our topic of the genies or the jinn. This begins with the word “genie,” an English rendering of the original French translation of the Arabic word, “jinn” (which can be used as both plural and singular, btw.) These tales are told within a frame story related by Scheherazade, a woman providing a cliff-hanger night-by-night narrative intended to delay the plans of her newly wed husband, who intends to execute her after the wedding night. (We hear a bit of Rimsky-Korsakov’s 1888 symphonic suite Scheherazade along the way).

After reviewing the evolution of these Arabian Nights stories from original oral forms (which were more often Persian, Indian, and Greek than Arab, actually), we have a look at some surprising misunderstandings about the story of Aladdin, which, like the stories of Sinbad, and Ali Baba, were not even part of the first collection of these tales assembled.

Jinn are a separate race, created between men and the angels. They are not immortal, and live in an invisible society organized like our own with similar social orders, marriages, and offspring (though sometimes humans are taken as marriage partners also). They are not necessarily good or evil, choosing their own path, which may include following the Muslim faith, as the Qur’an speaks of the Prophet preaching to this race of being. They may also follow other faiths as Christian, Jewish, and Zoroastrian jinn are also sometimes mentioned.

We spend some time looking at how their appearance has been described in literature, though no particularly definitive description emerges, as they are constant shapeshifters. They may appear simply as shadows or whirlwinds, but more often seem to take human form, albeit, often that of a human hybridized with various animals features (horns are common). Frequently, they may also simply take the form of animals, particularly dogs, and snakes. We hear some interesting anecdotes in this regard, illustrating the reverential treatment animals sometimes receive lest they reveal themselves to be dangerous jinn in disguise.

Manuscript illustration of Persian jinn, source unknown.

While their theoretical home is Mount Qaf-Kuh, the sort of Mt. Olympus of Islamic mythology, jinn obviously do not confine themselves to this location and can be found nearly anywhere man ventures. Some locations, such as abandoned homes, cemeteries, and ruins are obvious, but others such as certain mosques and marketplaces also are mentioned.

More obvious than where you might encounter a jinn is when you might do so. Their nocturnal nature is widely agreed upon, and just as certain treatments of animals is ill-advised for risk of offending the jinn, we hear of a number of actions that should not be performed by night for similar reasons.

Along the way, we learn how iron and salt may be used to repel the jinn, favorite foods of the jinn, how shooting stars relate to the jinn’s propensity to eavesdrop, and hear an interesting tale of a jinn-human marriage from Edvard Westermarck, a Finnish scholar who spent a great deal of time in Morocco.

The jinn, we learn, may be sought out for their advice, thanks to their supernatural knowledge of things seen and unseen, and can be summoned for this purpose (or to achieve other ends) by skilled magicians. We even hear in the Qur’an of Mohammed invoking the jinn to perform a miracle on the modern site of the Mosque of the Jinn in Mecca.

Jinn illustration as part of charm crafted by magician

The different types of jinn are briefly discussed, though clear taxonomies for these (or other purely folkloric beings) is always hard to pin down. A commonly mentioned type is the ifrit, a particularly strong and cunning, and the marid, who is particularly immense. Other creatures — which may or may not be jinn — are the fiery samum, seductive female si’lat, and the notorious graveyard ghoul.

Decidedly evil beings like these would belong to a subclass of jinn called the shayatin (singular shaitan) related to the West’s “Satan.” While Shaitan may be used to designate the Devil or the chief embodiment of evil in Islam, a closer match to Lucifer would be Iblis.

According to most accounts Iblis is a jinn embraced by the angels as one of their own, but then cast from heaven to become the tempter of mankind and father of seven jinn kingdoms. In hearing a bit more about Iblis, we also have a look at how jinn fit into the Islamic creation myths: how they were created of fire, how they rebelled against God, were defeated and scattered to earth’s hidden corners. We also hear an amusing legend explaining why Iblis has one eye, and where one might go about finding a jinn egg for sale.

Our next topic is King Solomon — more the King Solomon of Talmudic and Islamic legend, than the more traditional Old Testament figure. In a number of tales from the early Middle Ages, shared by both Jewish and Muslim cultures, Solomon’s legendary wisdom comes, in part, from his magical mastery over the jinn or demons. This power is provided him by a ring known as The Seal of Solomon. Using this ring, he also compels them to construct the First Temple in Jerusalem.

A side story within this Temple legend regards a magic tool that is employed in this cutting of stones for the temple, the shamir, which oddly may either be a stone that can cut jewels and other stones, or… a fantastic stone-cutting worm. We also hear a couple legends of how one of the chief jinn obtained this ring from the king after the Temple was constructed, and the mischief and just rewards following.

Jinn possession and exorcism (“eviction”) is also discussed, as are the activities of certain Sufi brotherhoods in Morocco. Through ecstatic dance and music, members of the Hamadsha and the Aisawa brotherhoods are said to manipulate the powers of the jinn for good, but are perhaps more notorious for their demonstrations of supernatural empowerment that once featured rites of self-mutilation and other shocking acts.

Possession by the jinn is also subject a few noteworthy horror films that may interest listeners. A critics’ favorite is 2016’s Under the Shadow from Persian director Babak Anvari, a story examining supernatural encounters with the jinn within the historical setting of the Iranian revolution. Horror fans, however, may be more dazzled by the visual gymnastics of Turkish director Hasan Karacadag work. His horror films have been huge box office successes in Turkey and are marketed using the title of his breakout film, Dabbe, a reference to a figure wandering the earth in the Last Days — sometimes stylized as “D@bbe”.

Dabbe 3, 5, and Dabbe 6 have recently been made available online with English subtitles and well worth checking out if you’re interested in Eastern Folk Horror.

Four Minutes of Two Years of Bone and Sickle

By boneandsickle | June 4, 2020

We’ve created a new video intro to the show, a smattering of excerpts from the first two years of Bone and Sickle podcast accompanied by custom visuals. Enjoy (and share if you can).

Slavic Mermaids: Water Ghosts and Goblins

By boneandsickle | May 29, 2020

Podcast: Play in new window | Download (Duration: 46:08 — 42.2MB)

Quite distinct from their Western equivalent, Slavic mermaids might better be described as water ghosts, as they are almost always the spirits of departed females, while their male equivalent takes the form of a water goblin or water sprite. The Russian word for mermaid is rusalka (rusalki pl.) and male creature is a vodyanoy. Similar words are used in other slavic languages, though the Czech water goblin is known as a vodnik.

The rusalki are found not only found in Russia, Ukraine, and Belarus, but also Poland, the Czech Republic, Slovakia, Serbia, Slovenia, and Bulgaria. And they’re honored with their own holiday, Rusalka Week, just now coming up in early June.

While they are usually active only at night, during Rusalka Week, they emerge in the daylight when they may be seen dancing, singing, or playing usually in groups. As they lack the fish tail of Western mermaids, they may also venture into forests and fields for such activities, but while in the water, they may also pull swimmers, fishermen or others near the water to watery deaths. We open the show with a clip from Mermaid: Lake of the Dead, a 2018 Russian horror film about a rusalka, which depicts the creature in this malevolent aspect.

Not just any woman who dies will become a rusalka. Typically, she would have died by violence, suicide, or sudden accident, particularly drowning. Often these deaths are related to misfortunes in love, rejection by lovers, or suicides due to unwanted pregnancies. Because of this, the rusalka is particularly focused on capturing men with no interest in attacking adult females. Men who fall prey to them are either believed drowned or may live with them in a sort of underwater spirit limbo in their richly appointed palaces of crystal, gold, and silver. Occasionally, their would-be victims may overcome them by the power of the cross, or in rare cases, they may even be domesticated into mortal life (with varying success). Mrs. Karswell reads several typical and atypical tales describing the interactions of rusalki and men, ones collected from informants in turn-of-the-century studies by Russian ethnographers

While rusalki are most interested in men, they may sometimes capture girls and boys to be kept as the children they failed to have in life. Infants may also become rusalki if they die unbaptized, and will wander the earth in that form for seven years seeking someone who might free them by performing a christening. After that, like other rusalki, they remain in that undying form until the end of the world.

Prior to the 19th century, it’s not clear the rusalki were always regarded as the ghosts of unfortunate females. Instead, they seemed to play some role in connection to fertility. This is particularly clear in Ukraine, where the rusalki (or creatures nearly the same) are called mavka and a figure called Kostromo is both the center of early spring fertility rites and known the first female to become a mavka. “Mavka” is also the name of under which a contemporary Ukranian musiican performs songs composed, in what she calls “the language of mermaids.” We hear a clip from one of her performances.

Rusalia Week, or Rusalia, is tied to the date of Pentecost or Whitsunday. It’s also known as “Green Christmas” or “Green Holiday” as homes and churches are decorated in greenery, and celebrations take place in birch forests where young women and girls wear crowns woven from flowers and plants. It takes place either 40 or 50 days after Easter, and the biggest celebrations take place on Semik (from the Russian word for “seven,”) the seventh Thursday after Easter, which is June 4 this year. We describe some rather curious rituals around birch trees involving symbolic dolls used to represent the rusalka, and how these are understood to symbolically free the restive spirits from their existence as rusalki.

Semi Celebration, 19th cent, unknown artist

Rusalia celebrations embrace both aspects of the rusalki — their post 19th-century incarnation as dangerous ghosts, and an older pagan understanding of these beings as bringers of regenerative moisture and fertility of crops. We also hear a few accounts describing tried and true methods for evading rusalki attacks particularly common during this period.

The rusalka folklore has been adapted into a number of Slavic productions over the years. We hear of a rusalka in Russian novelist, poet, and dramatist Nikolai Gogol’s 1831 collection of stories Evenings on a Farm Near Dikanka, which served as the basis of a loopy but fun Russian TV series, Gogol, from which we hear a clip. ( A rusalka briefly appears also in Gogol’s Viy, adapted into a cult classic film of 1967, Viy Spirit of Evil, from which we hear a clip.

Rusalka folklore has been a popular subject for opera. Alexander Dargomyzhsky’s Rusalka, which premiered in 1856 was based on a nearly finished verse drama by Alexander Pushkin. Its tragic tale involves not only a a vengeful adult rusalka, but also a dangerous child rusalka, and a madman who believes he is a raven.

The better known Rusalka opera, which premiered in 1900, is by Czech composer Antonín Dvořák. Best known for its lovesick aria “Song to the Moon” in the first act, its story draws partly on Slavic folklore and partly on Hans Christian Andersen’s “The Little Mermaid” to tell its equally tragic tale. A vodnik or “water goblin” is cast as the father of the character given the name Rusalka, and the opera also features the witch Jezibaba, the Czech equivalent to Baba Yaga.

Dvořák liked to say the opera was inspired by fairy tales of popular 19th-century poet Karel Erben, namely his 1853 collection Kytice, which means “bouquet”. (The book was given a particularly sumptuous treatment int the 2000 adaptation known in English as Wild Flowers.) While in fact the opera borrows nothing directly from Erben’s stories, Dvořák did more explicitly embrace one of Erben’s pieces in his symphonic poem known in English as “The Water Goblin.” Mrs. Karswell reads for us the climactic scenes of this tale, which is gruesome even by Bone and Sickle standards.

Vodyanoy, the Water Sprite, 1834, Ivan Bilibin

After a bit of further discussion of the vodnik and its Russian near-equivalent, the vodyanoy, we address the elephant in the room — the fact that the rusalki are said to tickle men to death. I share a few comments on reference to historic tickle torture, as well as some anecdotes from the much more amusing history of death by laughter.

Holy Puppets, Medieval Robots, and More

By boneandsickle | May 8, 2020

Podcast: Play in new window | Download (Duration: 47:21 — 54.2MB)

This episode looks at puppets given life through magical or mechanical means, holy puppets of the Catholic Church, medieval robots, an early automata of gothic literature, some related films, and an Alpine sex puppet that only puts up with so much.

We begin at the end of Carolo Collodi’s original Pinocchio story, or at least the end of the story’s first draft as serialized by the Italian children’s magazine, Giornale per i bambini in 1881. As is our way, we examine some of the darker elements of the tale that never made it into the 1940 Disney film, (though we do hear a snippet of one particularly dark scene from that film.)

Pinocchio nearly fried in oil — from Collodi’s 1881 book.

Long before Collodi imagined his marionette, the medieval Church made use of puppets, or jointed figures, that could be manipulated to enact Christ’s Passion during Easter week. Along with jointed shoulders allowing a figure of the Savior to be naturalistically unpinned from the cross, many of these puppets featured joints at the knees, elbows, and hips; some had rotating heads, and some fingers jointed to match each skeletal bone. Others were rigged to bleed, roll their eyes, or even appear to speak. We hear a report of a particularly bizarre method used to simulate tears in one figure from Germany as well as some interesting trickery resorted to by Bernese monks in the 1600s.

One of the most famous of these figures, especially because of its strangely lifelike skin, is the Christ of Burgos, Spain. Mrs. Karswell reads for us a passage mentioning a particularly gruesome legend associated with the figure from French poet and writer Théophile Gautier’s 1843 book, Wanderings in Spain.

Another famed Christ puppet was the 15^th-century Rood of Grace once housed at a now ruined abbey in the town of Boxley in Kent. A number of miraculous abilities were attributed to this figure, which was attacked (literally) by Protestant Reformers as an example of Catholic chicanery. We hear of its unseemly end and an equally unseemly ballad by which Cromwell’s men mocked the figure in bawdy verse.

Puppet Christ — German Christ puppet, the “Miracle Man”

Spain’s particularly rich heritage of mechanically animated holy figures owes much to Muslim innovations there. It was from here that geared devices such as astrolabes entered the West, and here that that weight-driven clocks were employed almost two centuries before their use elsewhere in Europe. We hear a few examples of Eastern travelers tails of automated wonders (and automata) from the first century, including one describing the remarkable Palace of the Tree in Baghdad.

Such real-world (if a bit mythologized) accounts were an inspiration in the medieval West, particularly in the Anglo-Norman epic poems or Romances of the 13th century. We hear some passages describing the mechanical marvel’s of the fairy Esclarmonde’s bedhcamber from the Romance of Escanor by d’Amiens and of a confronation between the knight Huon de Bordeaux and a pair of giant men of copper armed with flails.

Esclamonde is an interesting figure as she is sometimes said to have been tutored by Virgil, the ancient Roman poet, who in medieval legends had become something of a wizard. There are dozens of tales of Virgil crafting of metal assorted mechanical or magical wonders: flies, horses, human figures, and a serpent (or lion) which predates the legends associated with the Bocca della Verità (mouth of truth) adored by tourists in Rome (and described by Cary Grant in the clip we hear from the 1953 film Roman Holiday). Virgil’s enchanted castle in Naples was also said to be guarded by men of copper, armed with flails — as in the Norman poem. And we hear of a strange ritual whereby the wizard was said to have attempted to cheat death, one involving a bit of butchery and grievous mistakes.

We also look at the 13^th century tale known as the “Prose Lancelot” as well as Chrétien de Troyes’ telling of the Perceval legend, both from the same era and both featuring animated men or beasts of metal with which the knights must grapple. In these cases, however, the figures are animated by demons who must also be defeated.

Often these medieval robots would be presented in scenes depicting underground treasure-houses or tombs. We hear one such story told in a William of Malmesbury’s chronicle Deeds of the Kings of the English, and another from the French Romance of Eneas.

The legends of Tristan and Isolde also furnishes us a similar example in a 12th-century version by Thomas of Britain. It features Tristan romancing a mechanical replica of his beloved Isolde, who resides in his secret “Hall of Images” along with a mechanical maidservant and mechanical dog.

The psychological morbidity of Tristan making out with a lost lover is reflected in a few bizarre horror films from the 1970s. We discuss 1979’s Tourist Trap and 1971’s Vincent Price vehicle, The Abominable Dr. Phibes, both of which feature automata. We also hear a bit about the 19th-century German writer E.T.A. Hoffman’s short story “The Sandman,” which features a mechanical woman who becomes the object of the narrator’s crazed obsession. You can read this delightfully dark and invenntive story in English here.

Our final lifelike puppet comes from the Alpine legend of the Sennentunschi or doll used (erotically) by the lonely herdsmen (or “Sennen”) during their long seasonal isolation on remote mountain pastures. Created out of rags, straw, and other odds and ends — initially out of boredom and mischief — the doll is brought to life by an irreverent “baptism,” and after serving the herdsmen enacts a gruesome revenge for the indignities it suffers at their hands. We hear a clip from the entertaining Swiss film of 2010, Sennentunschi, and hear of an actual specimen of a Sennentunschi doll (or one assumed to serve this function, sans supernatural animation) discovered in 1978.

Sennentunschi puppet, from Rätischen Museum, Chur, Switzerland.

There’s a parallel in the Sennentunschi story to the Czech legend of a childless couple adopting a log, which comes to life, which served as the basis for the 2000 film, Little Otik, by stop-motion master director Jan Švankmajer (We hear a clip from this too).

The show closes with a look at an unlikely connection between our topic and Alvin Schwartz’s juvenile folklore classic Scary Stories to Tell in the Dark and a tragic tail connected to the 1940 production of Pinocchio featuring the artist formerly known as Ukulele Ike,

The Plague Doctor Unmasked

By boneandsickle | April 1, 2020

Podcast: Play in new window | Download (Duration: 46:50 — 53.6MB)

The figure of the masked plague doctor is an object of intense fascination but also the subject of much misinformation. This episode sorts things out while seeking particular evidence for such handsomely dressed character in the historical record.

We begin with a few clips from horror films in which plague doctors figure, including the 2008 film The Sick House in which the spirit of a plague doctor menaces an archeologist, and the 2019 film The Cleansing in which a malevolent bird-masked “Cleanser” stalks through 14th-century Wales.

As most listeners are somewhat familiar with the plague mask and its presumed function, we get that out of the way first, noting the mask’s connection to the antique belief in miasma, or disease-carrying air as the cause of the plague and other ailments. We also clear up the misunderstanding that the plague doctor is a medieval character (since he only appears in the 17th century).

His first appearance is in a German broadsheet from 1655, in which the crow-like character identified as “Dr. Beak” and lampooned (along with doctors in general) for being greedy as carrion crows. As this image was copied and recopied for centuries, it raises the question as to whether the birdlike mask was in fact drawn from life or created strictly in the service of this original broadsheet’s metaphor.

"Dr Schnabel/Beak of Rome, Paul Fürst, 1656 — “Dr Schnabel/Beak of Rome, Paul Fürst, 1656

Next we look at other evidence for the character in the form of actual artifacts, including two masks exhibited in museums in Berlin and Ingolstadt, Germany.

As there are reasons to doubt the authenticity of these, we next look at evidence of plague masks associated with the island of Poveglia in the Venice Lagoon. Along the way, we learn a bit more about early measures the city took against the plague (including the invention of the concept of shipping quarantines along with coinage of the word).

We also review a bit of general information about the islands in the Venetian lagoon (including others besides Poveglia) used for the clinical isolation of victims of plague, leprosy, and the mental illness. A photo taken on Poveglia in 1899 is discussed as it may show an actual plague mask in use in the late 19th century. We also hear some snippets from the TV Show Ghost Adventures, which popularized a number of legends associated with Poveglia, including tales of asylum torture and suicide.

Next, we look at the first textual evidence for this plague mask and suit, in a 1682 volume attributing its invention to Charles de Lorme, royal physician to Louis XIV and the Medici Family, among others.

While the design of the mask seems to be a first with de Lorme, we also hear of some other uses of protective plague garments are documented in France and Italy around this time.

A surprising example from Basel, Switzerland provides rare evidence of particular doctor known to have worn a plague suit and mask. It’s 17^th century painting of the family arms of the Zwinger family of Basel, painted for the doctor and theologian Theodor Zwinger the Younger, and depicting him in a plague mask and suit.

We also have a look at the symbolic use of special historic plague garments, special colors worn in France and Italy for medics working with plague victims, and the symbolic and practical function of the stick or baton held by the the plague doctor in most every historical illustration.

The Great Plague of Marseille (1721 to 1722) provides us one more name of a doctor known to have worn a plague suit and mask. His name was François Chicoyneau, and his efforts were not well received by the citizens he was assigned to serve in Marseille, as we hear.

Along the way, Mrs. Karswell provides us some contemporary accounts documenting other aspects of the Marseilles plague, the last bubonic pandemic of Europe, including novel means of disposing of plague corpses considered by the town council, a curiously relevant form of social distancing, and the basis of the legend of “Four Thieves Vinegar.”

Finally, we discuss those plague doctor masks worn in the Venetian Carnival, learning that they are a strictly modern creation not associated with the 16th-18th century commedia della’arte tradition that gives us the other masks.

We end with a strange parallel between an opera about performers in the commedia della’arte and a 1928 film starring silent horror great Lon Chaney, Sr. Included is a bit of music used to promote the film in question, Laugh Clown, Laugh.”

Lon Chaney, Sr. "Laugh Clown, Laugh" — Lon Chaney, Sr. “Laugh Clown, Laugh”

Dead Teeth: Fairies, Rats, and Worms

By boneandsickle | February 28, 2020

Podcast: Play in new window | Download (Duration: 42:06 — 48.2MB)

Explore the folklore of the Tooth Fairy and teeth, particularly dead teeth — those lost by children or adults, and those removed from skulls.

We open with a brief look at the Tooth Fairy as inspiration for horror films, hearing a bit about (and a montage of clips from) Darkness Falls (2003), The Tooth Fairy (2006), The Haunting of Helena (2013), and Tooth Fairy (2019). Though none of these films were particularly successful with critics or audiences, there would seem to be some worthwhile horror inherent in the childhood ritual — psychological vulnerabilities related to the child’s trust of parents, nighttime intruders, and the death of a body part. We also hear a bit about the SyFy Channel’s 2016 show Candle Cove (Season 1 of Channel Zero), which also featured a Tooth- Fairy-inspired monster. We hear a creepy snippet of a secret 1970s kid show featured in Candle Cove as a tool of and deadly mind manipulation.

Character from Channel Zero/Candle Cover

Surprisingly perhaps, the Tooth Fairy known by Americans has little in way of direct historical connection to older, European customs. It first appears in print no earlier than 1908. We have a look at some of these earliest references, including an article with an unusual connection to a sensational murder case as well as some references to curious also-ran fairy characters that were once used in American parenting. (At the top of this section we hear a clip from Tom Glazer’s 1953 song, “Willie Had a Little Tooth.”)

Often suggested as an ancient precedent for Tooth-Fairy customs is the Norse and Icelandic concept of the tannfé (“tooth gift” or “tooth-fee”) mentioned all the way back in the medieval Eddas. A quick look into the matter, however, reveals some major differences: there is no magical fairy or transformation of the lost tooth into money, nor was the gift given on the occasion of losing a tooth, but when the child cuts his first tooth.

A more direct precedent can be found in widespread customs that have a rat or mouse taking away the child’s lost tooth or that tooth being ritualistically offered to a mouse. The most prominent representation of this is probably in Spanish-speaking countries, where El Ratón Perez, Perez the Mouse, plays the role, but there are also rats and mice exchanging teeth in Italy, Germany, Scotland, Slovenia, Lithuania and France, and Hungary. In many 0f these countries, it’s not money provided in exchange for the child’s tooth but the blessing of stronger adult tooth.

We then switch gears to look at some alternative customs for the disposition of the shed milk tooth (also those lost by adults). One particularly popular in Britain is to cast the tooth into a fire. One reason for doing this is to prevent the tooth from being used in witchcraft spells against the person whose it. Mrs. Karswell reads us some passages on this along with a couple on the teeth from graveyard skulls used by the merely superstitious who are not practitioners of the craft.

Not so dissimilar to witchcraft was medieval dentistry. We hear several horrifying treatments from historic texts along with a bit on the presumptive source of dental problems in this period: the dreaded tooth worm.

18th-century carving representing tooth worm, Southern France

If neither dentistry or witchcraft proved helpful there was always religion. The saint to whom prayers would be directed here would be St. Apollonia, one of group of virgins put to death during an anti-Christian uprising in 2^nd-century Alexandria. Her connection to this concern arises from her teeth being knocked out during her martyrdom. We also hear a passage describing the mania for carrying alleged teeth of the saint in Britain during the time of Henry VI.

St Apollonia, 17th-cent, school of Francisco de Zur

Rounding out our exploration religion and human teeth is brief look at the discovery in Mexico City of human teeth discovered in an 18^th-century life-size wooden sculpture dubbed “The Lord of Patience.”

We follow this with a look a more pragmatic use of human teeeth, namely “Waterloo Teeth,” or the teeth of fallen soldiers and others (including those obtained by grave-robbers) once used to make dentures.

Our episode closes with topic of teeth and the Final Judgement, namely, the pre-Reformation Christian teaching that held that lost teeth must be saved in order to accompany the body to its destiny after death. A bizarre news story from 2014 considers the horrifying consequences in which this superstition is mocked.

Walled Up Alive

By boneandsickle | January 17, 2020

Podcast: Play in new window | Download (Duration: 43:26 — 49.7MB)

Walling up a living victim, or immurement, has been used both as a punishment and for darker, magical purposes. In this episode, we detangle the history from the folklore of this grisly act.

We begin with an instance of immurement from Edgar Allan Poe’s 1846 story “The Cask of Amontillado” (including a clip from a dramatization in 1954 radio show, Hall of Fantasy) and also get a glimpse of director Roger Corman’s freewheeling use of this element from Poe his 1962 anthology film, Tales of Terror, as well as 1961’s The Pit and the Pendulum.

Tales of Terror still — Peter Lorre walls up Vincent Price in Roger Corman’s Tales of Terror (1962)

Poe’s interest in immurement is typical of Gothic writers and their fascination with crypt-like spaces, often including the cells and catacombs within Catholic churches and monastic communities. Tales of immured nuns, abbots, and abbesses are particularly common, with the deed understood most typically as a punishment for unchastity but also occasionally for other outrageous deeds or teachings (including a case of dabbling in the black arts). We have a look at some cases in which actual immured skeletons were said to have been discovered in religious communities and then consider the lore explaining their presence. We also look at ways in which writers like Sir Walter Scott and H. Rider Haggard blurred the line between historical and literary stories.

Walled up Nuns book — An 1895 booklet debating the topic of “Walled up Nuns & Nuns Walled In”

It’s likely that tales of nuns immured for unchastity were particularly prevalent as they echo the fate of Rome’s Vestal Virgins who failed to protect their virginity. We hear some details of immurements, not only from ancient Rome, but also Greece as well as a particularly gruesome account read by Mrs. Karswell describing an ancient Assyrian revenge spree featuring immurement.

Cornelia the Vestal Virgin — “The Death of Cornelia, Vestal Virgin” by G. Mochetti.

Medieval accounts of immurement we look at include the Christian legend of The Seven Sleepers of Ephesus and one recounted in Dante’s Divine Comedy, that of Count Ugolino della Gherardesca of Pisa (and his children/grandchildren, who are involved in a particularly grisly way).

Our next segment looks at punitive immurement from a cluster of legends in Scandinavia and the Baltic states. We begin with a story from the Swedish island of Gotland, that of the Jungfrutornet (“maiden’s tower”) in the town of Visby. The tower’s name is taken from the story of a maiden, who falls in love with a spy from Denmark, who uses her to obtain keys to the city gate in preparation for a devastating invasion. The maiden’s punishment for betraying her town is, as you would have guessed, immurement.

We hear a similar story from Finland, which serves as the basis of the song (from which we hear a clip) Balladi Olavinlinnasta or the ballad of Olaf’s Castle, and also a tale from a castle in Haapsalu, Estonia, said to be haunted by the maiden immured there. Then we look at a church in the Estonian town of Põlva, where a particularly devout maiden was said to have allowed herself to be interred in a position of kneeling devotion as a sort of religious talisman forever protecting the church.

Walled in Wife — Sculpture of the walled in wife Rozafa, an Albanian version of the stonemason legend.

This notion of self-sacrificing immurement in a Christian context figures into the bizarre legend recounted of the 6^th-century Irish saint Columba and his companion Odran, who allowed himself to be entombed in the foundation of a church on the Scottish island of Iona.

Our last segment looks at further stories of living humans entombed in buildings and other structures in what’s called a “foundation sacrifice.” A cluster of tragic legends and ballads from southeastern Europe tell similar stories of women immured in structures by their husbands who work as stonemasons. We hear these tales illustrated by a clip from the Hungarian ballad Kőműves Kelemen (“Kelemen the Stonemason”) as well as a bit of the soundtrack from the 1985 film The Legend of Suram Fortress by Sergei Parajanov — it’s based on a Georgian folk tale, so geographically close, though not quite one of the stonemasons-who-wall-up-their-wives genre. But it’s a lovely film I just wanted to include.

We then move west in Europe to hear some stories of foundation sacrifices collected largely in Germany. These include ancient sacrifices of children to the security of city walls, castles, and bridges, including a panic around a child sacrifice presumed necessary to a railroad bridge constructed near the town of Halle as late as the 1840s.

We end with a look at “church grims,” protective spirits of animals buried in church foundations (or churchyards) in Scandinavia and England, with lambs being preferred in the former and dogs in the latter — providing a connection to England’s black dog mythology.

And there’s one last story, much more modern, a 2018 news story from Houston Texas.

All of Them Witches

By boneandsickle | October 30, 2019

Podcast: Play in new window | Download (Duration: 44:32 — 40.8MB)

This Halloween we have five stories of witches from all the way back to around 1125AD to the 1960s. Some of them are actual historic personage, some seem more purely folkloric.

It’s a somewhat longer episode for which I”ll provide somewhat shorter show notes here. So, I won’t going into the details of each story, but just give a sketch of who we’ll be talking about. Aside from all being witches, you’ll see another common thread; four of the five kept avian familiars: roosters, blackbirds, and jackdaws.

The first a 19th-century witch who’s become a part of Connecticut folklore — Hannah Cranna. Though there are stories of her cursing neighbors from her life, the most interesting part of her tale begins with the details of her burial details, with which she was particularly obsessed. The segment begins with a snippet of Mark Fry’s bit of folk-psychedelia “The Witch” — only because it happens to dovetail nicely with a story of Hannah told on an urban legends web page.

Our second witch was also very particular about her burial, but with a more clear-cut rationale: she wanted to prevent the Devil from claiming her soul (and body, it seems) upon her death. This is the so-called “Witch of Berkeley,” who story was first told by English chronicler William of Malmesbury all the way back in 1125. It’s in his Chronicle of the Kings of England (as a sort of digression).

Our third witch, Molly Leigh, is also from England — North Staffordshire, where she died in 1746. Though she fit the witchy archetype of having both a quarrelsome personality and undesirable physiognomy, she was never tried or executed for witchcraft, despite some rumors of minor mischief, such as bewitching beers down at the pub. Her story, like Hannah Cranna’s, focuses more on her afterlife exploits. We play a snippet of a recent horror movie Molly Crows, which uses Leigh’s story as a springboard.

The fourth witch is our most modern: Sibyl Leek, who appeared on the scene in the 1960s during a wave of pop-culture. While she claimed to be a descendant of Molly Leigh, her life seems to have been much more pleasant, centering primarily upon how to best position herself in the media spotlight.

Our final story is is quite an oddity. The story of the self-confessed 17th-century witch, Major Thomas Weir, who became a fixture in legends of old Edinburgh. This is our longest segment, and I’ll leave the rest for you to enjoy as Mrs. Karswell’s reads from our sources, ad the details as are suitably shocking.