Independent of the above described charms and talismans, there was another kind of superstition common to the general populace. This was known as "besprechen," a kind of conjuration for the cure of wounds or minor diseases in both man and beast. The ceremony was nearly always performed by an old man or woman, usually the latter . . . (and) that to maintain their efficiency they (the formulae) had to be handed down by an alternation of the sexes.

We may easily assume that the old man or woman who might thus be called on to "extend sympathy," were venerable, in a sense, and a fair substitute for the occasional itinerant minister, or preacher, or the physician still more difficult to have, when distance and impracticability had to be reckoned with. If these old "venerables" were satisfactory "in a pinch," as we say, would they be less so at any other time of need?

Many Charms May be Used.--We mention but a few good luck and health charms, all worn in the hope of avoiding evil, or ill-health--which is just another name for evil (witches).

There is the garlic sack; onions; stockings; the bag or sack with hot bacon and pepper; the crucifix; medals which have been blessed; a parchment containing prayers, etc.; bones, teeth and many other items--all more or less "witch" charms.

It may not be amiss to remind the reader that one can scarcely ever find a Catholic of Irish or Italian or other extraction, who is not wearing a charm suspended from his neck, one near the heart, or carrying one in pocket or purse. Likewise, it is easy to find many charms, blessed by a priest for a dollar or two, affixed to automobiles owned or driven by Catholic drivers.

It is fair play for us to declare that if they feel that some good will come from wearing these charms, then by the same sign they will not need to fear any evil. It is the old story all over again--one man's meat may be another man's poison! The reader and a lot of his relatives do lots of things the Jew and the Catholic do not find in harmony with their philosophy.

Old World, and New World Charm.--"Letters of Protection" as we know them in America, or sometimes "Himmelsbriefs" as they are known both here and in Germany, are quite common in America, or were not many years ago.

Many Pennsylvania German homes have a large, or perhaps a smaller copy, framed as others would have, for instance, the "Lord's Prayer," or the motto "God Bless Our Home"--all having the same end in view. But an English version of the "Himmelsbrief" also received a large circulation, as late as 1918, during the world war of that time and since then.

We accepted an order for printing copies of the "Letter of Protection" in 1918, which we learned were subsequently handed to members of the National Guard, and to draftees who went into the service from several central counties of Pennsylvania.

These charms were limited in their circulation to friends of the party for whom we did the printing.

Since that date, however, we have learned a great deal more about "witchcraft" as an age-old subject, and its comforting assurance to those who are protected while carrying such charm--no less than the Catholic who has his charm constantly on him, or her.

Quoting from C. J. S. Thompson's book, "Mysteries and Secrets of Magic," at page 270, we read of one of these letters written by a Pope for a Kingly subject, as follows:

According to the writer of this manuscript, King Charles I is said to have carried a charm against danger and poison that was written for him by Pope Leo IX. It was inscribed as follows:

"Who that beareth it upon him shall not dread his enemies, to be overcome, nor with no manner of poison be hurt, nor in no need misfortune, nor with no thunder he shall not be smitten nor lightning, or in no fire be burnt soddainly, nor in no water be drowned. Nor he shall not die without shrift, nor with theeves to be taken. Also he shall have no wrong neuther of Lord or Lady. This be in the names of God and Christ ? Messias ? Sother ? Emannell ? Saibaoth ?"

Locks Keep Out the Witches.--In "Olden Times; or, Pennsylvania Rural Life, Some Fifty Years Ago," by H. L. Fisher, Esq., (York, Pa., 1888), appear a great many poems. Part of one of them reveals the attitude of most rural folk a century ago, when it was quite the proper thing for preachers to excite their people with stories about "fire and brimstone," and perhaps "hell and damnation;" "angels and devils, or satan (witches)." Where does one go nowadays to hear sermons of this sort. Says Mr. Fisher, in part:

Whether scripture was read, or prayers were said,

Is more than the writer remembers;

But it runs in his head, ere the two went to bed,

They carefully covered the embers.

Yea, even much more--they locked every door

Upon horses, cows, heifers and stirks;

The house-doors were barred and the gateways tarred,

Thus, showing their faith in their works.

What more could be done? Smith loaded his gun

With powder and ball and with shot;

"Near the head of my bed I'll have it," he said,

"And for witches and thieves make it hot."

Gun loaded and cocked and all the doors locked,

Let witches and thieves do their best,

Gates bolted and barred, and some even tarred,

Man and beast might slumber and rest.

(See also: "Popular Home Remedies and Superstitions of the Pennsylvania-Germans," containing many "Old Women's Beliefs, Cures, &c." (Pub. by The Aurand Press)

Early Witch Trial in Pennsylvania.--To illustrate the extremely fortunate circumstances in having so few witch trials in Pennsylvania, we bring to you reference to the first reported case (which turned out to be not much of a case at all), in which William Penn sat in judgment--and let it speak for itself.

There is in our "'Pow Wow' Book," (The Aurand Press, Harrisburg, 1929), a detailed account of what appears to be the only "witch" trial in the entire history of the Colony, Province or the Commonwealth of Pennsylvania.

Margaret Mattson and Yeshro Hendrickson, (Swedish women), had been accused as witches, and the jury accordingly found a true bill. Absentee jurymen were fined 40 shillings each!

The first mentioned pleaded "not guilty" to the charge that she bewitched calves, geese, etc., but that, while she could bewitch cattle, oxen were above her reach. Her daughter's suspicions and convictions were given in evidence, but "the prisoner denieth all things."

Governor Penn charged the jury, which brought in a verdict sufficiently ambigious and ineffective for such a dubious offense, saying they find her "guilty of having the common fame of a witch, but not guilty in the manner and form as she stands indicted." The women were put on their good behavior for six months!

It may be pointed out that in the early days of the colony, we had by precedent, a statute of King James I. "That act," says Watson in his "Annals of Philadelphia and Pennsylvania," "was held to be part of our law by an act of our provincial Assembly, entitled 'An Act against conjuration, witchcraft and dealing with evil and wicked spirits.'"

But all around us in the early days one heard of witches and witchcraft--Virginia, New Jersey, New York, and New England. Where, even today, is there a State, or Nation, wherein one cannot find such beliefs? Folklore and customs are long-lasting; because we have never learned of such things is a poor assumption that there is no "such thing."

The Penn decision reminds one of the account of Jesus in the Temple, writing on the ground with his finger, and saying, as we read in John 8:7: ". . . He that is without sin among you, let him first cast a stone at her . . . 9. And they which heard it, being convicted by their own conscience, went out one by one. . ."

Several "Near" Witch Trials.--The case of the York boys, three of them, who murdered an old man for a book, or a lock of hair, back in 1928, is well known throughout America. It was about that time that newspapers needed some innoculations in the matter of a new line of news, and the York case certainly went a long way to fill the bill.

Subsequently a baby at Lebanon died of malnutrition, and again the "witch doctor" got it in the neck, and the newspapers got the "news."

In the same neighborhood a "buried treasure" hoax got abroad, and "headlines" got a lot of "hex" ideas across.

A case in Lehigh county tried to rear its head a dozen years ago, but if it was a "witch" case they are still trying to solve it.

Then there was the Bechtel case in Philadelphia--a Mennonite who was murdered--the authorities at first declaring it was witchcraft--which it wasn't.

Murder "For Insurance" Is Hardly "Witchcraft."--Recently closing its records, the Philadelphia courts charged a number of persons with "witchcraft," or, at least that was the impression left after reading the newspapers. The cases turned out to be nothing more than mere "murder-for-insurance"--surely a long way off from "witchcraft."

The Shinsky Case in 1934.--There was the case of Albert Shinsky, near Pottsville--notable for the fact that he claimed he killed a witch in self -defense--and, that nothing whatsoever happened in that affair to prove, or disprove, the theory regarding witches, other than that they are creatures of the mind, and of that fact there is little, or no doubt.

Newspapers at that time published a copyright account by this writer, some of them with screaming headlines: "Did Bible Figure in Witch Slaying?"

In the article thus published, we had not established positively that the Bible did figure, but suggested "it could have;" this conclusion was supported a few days later when a professor from a Philadelphia university, accompanied by an officer, called on Shinsky in his jail cell.