Hedge Witchery

The word hedgewitch comes from the Saxon word haegtessameaning ‘hedge-rider’. The hedge in hedge witchery is not a fence of shrubs and wildlife, but instead represents the border between our material world and the otherworld – the unknown. In trance-work (also called journey-work, journeying or just “travelling”) the hedgewitch crosses this border in order to contact spirits on the other side to learn from them and bring back knowledge to the material world. A hedgewitch may also use this ability to enter trance in healing rituals, both physical and mental, and also to perform divination. These practices are very shamanistic in nature. Shamans from around the world would talk to spirits and ancestors through trancework in order to learn about specific chants and herbs for healing. Illnesses were sometimes thought to be caused by evil spirits and it was the shaman’s job, along with the help of their spirit guides, to drive out the evil spirits from the afflicted person. These practices can be linked from the fairy doctors of the UK to the halaait of British Columbia. The hedgewitch is essentially a witch doctor with the difference being that their practices are usually based on European witchcraft most likely stemming from the spaewives, völvas, seiðkona, and fairy doctors of our pagan ancestors.

Hedgewitches use various methods to enter into trance including: entheogens (hallucinogens), meditation, breathing exercises, dancing, drumming, visualization, and others. Usually hedge witchery is not a path on its own, but instead is part of the practices of a cultural or traditional witch. The practices of contacting ancestors (both ancient and recently deceased family members), spirit guides (familiar spirits), the good folk, and others are all a part of traditional witchcraft practices. The use of entheogens is always controversial. There is evidence along with recipes for the use of hallucinogens by witches in the Middle Ages and later, one example being the use of flying ointments. Before then, psychoactive plants may have been used by our pagan ancestors in their religious rituals and ceremonies. (Note: Do NOT attempt to make and use a flying ointment unless guided by a professional herbalist or a veryexperienced practitioner, many of the ingredients are poisonous and harmful even just to the touch)

Disambiguation

The use of Hedge Witchery in this entry is not to be confused with the definition presented in Rae Beth‘s books, which is more akin to green witchcraft and Wicca.

Resources

Books:

• Crossing the Borderlines: Guising, Masking, and Ritual Animal Disguises in the European Tradition by Nigel Pennick
  
• Cunning-Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic by Emma Wilby
• Hedge Rider: Witches of the Underworld by Eric De Vries
• Hallucinogens and Shamanism by Michael Harner
• How Do Witches Fly? A practical approach to nocturnal flights by Alexander Kuklin
• Nine Worlds of Seid Magic: Ecstasy and Neo-Shamanism in Northern Eu... by Jenny Blain
• Persephone’s Quest: Entheogens and the Origins of Religion by R. Gordon Wasson
• R.J. Stewart Books
• Real Middle Earth: Exploring the Magic and Mystery of the Dark Ages by Brian Bates
• Shamans/Neo-Shamans: Ecstasies, Alternative Archaeologies and Contemporary Pagans by Robert J. Wallis

Websites:

• Hedgewytchery

Articles:

• Witches’ Ointments
• “Drugs, Witches, and the Flight to the Sabbat” by Jeremy Harte
• “Hedgecraft” by Draig Tiernan
• “If Witches No Longer Fly: Today’s Pagans and Solanaceous Plants” b...
• “Seidr Magic” by Ed Richardson
• Seidr & Norse Shamanism
• “Return of the Völva: Recovering the Practice of Seidh”