Judika Illes - The Element Encyclopedia of Witchcraft - The Complete A–Z for the Entire Magical World

Other connections were made as well. Symbols radiate power. Basic magical fertility theory involves manipulation of various powers to generate a constant, steady, healthy, beneficial flow of fertility, not just of human beings but all living interconnected beings. The ultimate symbol, sacred short-hand transcending language, is the union of human genitalia. Each depicted separately radiates a magical, protective force. Put together they magically generate life.

Images of the human genitalia rank among the oldest religious artifacts; some images still linger on the outskirts of modern religious symbolism. Often the genitals are divorced from the rest of the body and venerated independently, such as Himalayan lingams and yonis. Sometimes the whole package is left intact, as with ithyphallic statues of gods. (In plain English, this means statues depicting deities with erect, prominent, sometimes really big penises.) You don’t have to go back thousands of years; this imagery is recent too, as in the suppressed sacred genital imagery of traditional Japanese culture or that modern tourist souvenir, the Thai penis amulet.

Sometimes the imagery is more abstract, often geometric. Triangles are utilized to demonstrate the directions of genitals: upward for the male, downward for the female. The hexagram, the six-pointed Star of David, depicts their merger, the union of fire and water. The protective image of the triangle is ubiquitous in what belly-dancers call “tribal style.” You’ll see it on countless Oriental rugs and Middle Eastern amulets. It is also ubiquitous in the Western witch’s wardrobe: she is rarely shown without her peaked, triangular hat.

Representations of this sacred merger of male and female may be observed elsewhere:

The pestle in the mortar

The fire in the hearth

The stick in the broom

The broomstick between the legs

The sword in its scabbard

The foot in the shoe (think about the prominence of shoes in wedding rituals)

Other fertility motifs may be harder for the modern eye to catch, mainly because our industrialized landscape is so vastly different from those of our ancestors who, as the cliché goes, lived much closer to nature. The most prominent of these are cattle horns, which in form symbolically unite male and female generative forces. The phallic connection may seem obvious, but cattle horns are also potently linked to female generative power. Think of all those ancient cow goddesses: Hathor, Isis, Io. The very continent of Europe is named in honor of Europa who rode a bull across the sea and who is virtually always depicted holding onto one horn.

What ancient eyes were exposed to that we are missing, in addition to the ubiquitous presence of cattle, was the inside of the human body, viewed without any modern scientific context. When a body was opened up (whether because of murder, funeral or sacrificial procedure, Caesarian section, curiosity, or exploration), the resemblance of the female reproductive organs, from the ovaries, moving down the fallopian tubes into the vaginal canal, to a bull’s skull with horns was noted. The connection is very explicitly portrayed in relief on Çatal Hüyük shrine walls. Images of the parturient (birthing) goddess are placed above bulls’ skulls with enormous horns, or sometimes over just the horns alone. The female figure’s belly may be marked with a circle, emphasizing the promise that lies within. Luckily, that promise is easily, consistently, observed in the horns and so it isn’t necessary to look inside the body. Instead that promise, that symbol, may be observed on every sacred cow.

You can see those horns, that promise of generative power, in the sky too, depending upon the phase of the moon. The Egyptian goddesses Hathor and Isis are often depicted as beautiful, elegant, generous women wearing horned headdresses with a full moon held between the points. The horns within the female body are connected through essence and affinity with lunar horns in the sky, the cow’s horns on Earth and the horns of powerful female deities.

Horns on a male deity invariably indicate that he’s virile, sexually insatiable, always ready, willing and able, hot, horny . Horns on amulets, like those found amongst traditional Italian amulets, protect and generate male reproductive ability. They also ward off the Evil Eye, understood as the antithesis of fertility.

The image of the sacred cow is almost as universal as witchcraft. It’s found in ancient statuary and in cave paintings. The sacred cow survives in modern India but once upon a time it was also common in Egypt, Greece, Ireland, Scandinavia, the Middle East and throughout Africa, not to mention the traditional Native American veneration of the buffalo, a form of wild cattle. This veneration hides in the Bible too: not only in the obvious golden calf, believed to represent Hathor or her son, but also in Leah, the only innately fertile biblical matriarch, whose name may be translated as “wild cow.” Even today describing a woman as “cow-eyed,” like the goddess Hera, is still considered a great compliment in Greece, a testament to female beauty, although it doesn’t translate well into English.

It isn’t the cow or bull that is worshipped in such fertility cults—it’s the potential and promise that they so potently represent, symbolize, and epitomize that is viewed with such veneration. The fertility cult isn’t limited to awe for cattle either. Other animals were recognized as radiating profound fertility power too:

Those perceived as resembling human reproductive organs (hedgehogs, snakes, weasels)

Those perceived as being especially prolific (cats, rabbits, frogs, toads)

Those able to reproduce in the most challenging environments (snakes again, scorpions)

All of these animals will be encountered when we explore those animals most associated with witchcraft (see ANIMALS).

The basis of the “fertility cult” is that life is beautiful and precious. Earth is wonderful, sacred; there is no better place to be. Physical expression of life is sacred and worthy of regeneration and reproduction. The physical universe—Earth and her living waters, the moon, other animals, plants, spiritual entities, the very human body—all are linked in a holistic web. In the best of all possible worlds, all powers within this universe are in balance, with good health, the potential for new life as desired, happiness, and joy as the result.

It’s not all positive, however. What of those who are barren, who can’t or won’t conceive? What if your individual goals are different than those of the community? What if your vision for your future, for whatever reason, doesn’t involve reproduction? If involuntary infertility is linked to spiritual imbalance, what is the perceived impact of the individual on the community? The barren woman may be perceived as dangerous to the common good, particularly in societies where agriculture and individual fertility are intensely linked.

Because women are linked to the moon, to Earth, seeds, and growth, and because those affinities aren’t perceived as only traveling one-way, an inability or unwillingness to conceive is often understood as adversely affecting the harvest, and hence everyone’s ability to eat. A woman’s infertility may be contagious or emblematic of some kind of dangerous imbalance or spiritual violation.