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Downloaded from YTS.MX
Charlotte
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Official YIFY movies site: YTS.MX
Deborah
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Suzanne
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Deidre
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Samantha
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Rowan
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Man: She's different from the others.
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Narrator: Double, double toil and trouble,
fire burn and cauldron bubble,
filet of a fenny snake, in the cauldron boil and bake.
Where did you learn about witches?
Are you a good witch or a bad witch?
Who me?
I'm not a witch at all.
Well, is that the witch?
Witch.
Tell me, what do you do with witches?
All: Burn them!
Narrator: Witches have been known to put fear
in the hearts of men.
I'm not here to frighten you.
...and devour little children.
Witches of England... you're a disgrace!
We kill our husbands, too.
Where did you all come up with these ideas?
Lisa: If they're really witches,
why don't they use their powers to escape?
That sounds like witch talk to me.
I kept trying to tell you.
Narrator: The story is a lot more complicated.
Witches aren't real, you guys.
Occulus reparo.
Let me hear you scream like a witch.
Narrator: We're real, and we walk among you.
♪
There's a pretty big spectrum of what a witch can be.
Wife, queen, daughter, mistress.
Grossman: She can be young and sexy,
but then she will seduce you to sin.
Dorsey: You've got this image of the witch as the crone,
wrinkly face.
Rose: I don't have to have a witch's hat.
You know, I do have cauldrons. I have many of them.
Yates Garcia: I do my daily things.
I clean up after my cats. I hate washing the dishes.
Rose: I have to drop my kids off at school in the morning
and I, like, attend parent-teacher meetings.
I'm part of my community in all these different ways.
This is me.
Yates Garcia: A witch is someone who stands on her own
and who's powerful.
Who wouldn't want to be one?
Dorsey: People respond to it with a joke or, you know,
"I know another word that rhymes with witch,
but it begins with a 'B.'"
Luna: "Are you gonna put a spell on me?"
Or, "Are you gonna hex me if we break up?"
And it's like, "Maybe."
Velasquez: Am I at home lighting candles and burning stuff
so my crush will fall in love with me?
100.
Grossman: Witches represent both our fears
and our fantasies about feminine power.
Anybody that deviates from this perfect,
maternal, beatific, obedient woman
can be reframed as a winch.
Narrator: Our journey has been long,
and the truth will surprise you.
♪
I was brought up practicing witchcraft.
My mother is a witch.
She was resisting very patriarchal culture and society
in the '50s.
She was finding her power more and more when I was young,
and so I was very influenced by that.
When I was 13 or, I think, the first menstruation,
I had a coming-of-age ceremony
where all the women from the coven came together,
and it was called the Rite of Roses.
A coven is just a group of friends
who practice witchcraft together.
We sit in a circle and say,
all the women in your family line
back as far as you can remember.
I am Amanda, daughter of Lucinda,
daughter of Patricia,
daughter of Lila, daughter of Mariana.
And then say, "Daughter of she,"
meaning going back to the beginning of time.
You dip the rose in the water,
and your mother brushes it on your cheeks,
and then you take a walk in the moonlight and do some chanting.
It's really about coming into your power,
your beauty, your authority, your eroticism,
and connecting with the other women of your community.
♪
Narrator: The pentacle may not be what you think.
It represents harmony with the elements,
a sign of magic and paganism.
Ward: Witchcraft is a form of paganism,
and paganism, basically, in its very ancient origins
had two particular aspects, or forms, of worship.
One is nature and the other is the divine feminine.
Grossman: Paganism essentially says
we all have access to divinity
and that we don't need a mediator.
It doesn't have one central text
or one church or temple that you have to join.
We can just communicate with the spirit world ourselves
because the spirit world is everywhere.
For most witches, we relate to the gods,
the goddesses, the divine, more like forces of nature.
♪
There are so many goddesses in witchcraft --
Medea, Circe,
Melusina, Pythia,
and then you have Hecate, who is a goddess
that has taken many different forms
in many different cultures -- a goddess of childbirth,
a protector of women, goddess of the moon.
One of the reasons why witches of today love her
is because she's a goddess of magic.
She finds power in the shadows.
Even in the dark, she lights the way.
Her symbol is the key.
She is the guardian of the threshold,
the liminal spaces between the worlds.
♪
Grossman: The figure of the witch in literature
and in oral stories
was derived from goddesses and fairies
and all of these other mythological beings
who had immense power and who were feminine
and who were lauded just as much as the male
or more masculine gods and figures, too.
But as politics evolved, as, frankly,
men gained more and more power in society
and in culture-making overall,
these goddesses, these fairies, these priestesses
seem to lose status in their society.
Yates Garcia: When the Holy Roman empire took over
and Christianity started to dominate all of Europe,
Hecate was turned into a demon,
a demonic figure, a goddess of hell.
She was turned into a hag, a crone, an old woman,
as if that's the worst thing that could happen to you,
as if that in itself is horrifying.
♪
Ward: Witchcraft for most of human history
has been antithetical to Christianity,
often seen as allied to some kind of demonic power,
and so the church hierarchy saw it as a threat
to their position and power.
Grossman: The church popularized the notion
that anybody who was not Christian
was going to hell,
that you were on the path of sin,
that you were diabolical,
and, yes, that can be people who we might consider to be pagan.
It's Jewish people, it's Indigenous people,
it's people who are practicing the religions of Africa.
It's anybody that has not been converted yet.
The other piece of the witch's story is around medicine
and specifically around reproductive care.
Yates Garcia: Giving birth, you had midwives --
this group of women who learned
about plants and medicine and healing,
from the common cold to a heartbreak.
Narrator: Europe sees a new age in medical science
from the 1400s to the 1700s,
but only men are allowed into their universities.
Midwives are eyed with mistrust,
and we are about to be hunted.
♪
Grossman: In ancient Greece and ancient Rome,
there were also always figures, often women,
who you would go to and you could procure
some kind of herbal or botanical magic from them,
and this is what I consider to be a service magician.
These people sometimes were respected,
sometimes were considered a bit dangerous,
but it's kind of the precursor to chemistry,
to the field of medicine.
Yates Garcia: The word witch means person of knowledge,
means wise one,
but then over time, that word transformed
into something that was an insult.
Grossman: At the end of the 15th century,
we see the advent of the printing press,
and one of the most popular things
for these presses to print
are what we call witch-hunting manuals.
One of the most famous books that comes out is called
the "Malleus Maleficarum," or the "Witches Hammer."
This book is written by Jacob Sprenger
and a religious zealot named Heinrich Kramer.
Kramer is involved in a witch trial,
which he loses against a group of women.
And he then writes this book,
the "Hammer of Witches."
Narrator: The "Malleus Maleficarum"
weaponizes the printed manuscript against witches...
...and therefore against women.
You're promiscuous and that's evil,
and you're wicked, so you're a witch.
So you would be killed as a witch then.
You're killed if you're ugly.
You're killed if you're beautiful.
There's no winning.
The "Malleus Maleficarum" is printed and disseminated
throughout Western Europe.
Berger: And so that book became essential
in terms of demonology in the West,
the notion that the devil is active in the world
and gathering helpers,
and those helpers are called witches.
Tell how you tempt us with pretty things.
Tell how you suckle the snake.
-Tell! -Tell!
When you say the word witchcraft in the United States,
most people immediately think of the Salem witch trials in 1692.
Period of about nine months,
there was widespread moral panic.
Basically, anybody could be accused of witchcraft --
children accusing their mothers or their fathers and vice versa.
Grossman: I think one of the reasons that Salem
has captured a lot of our imaginations
is that the center of that story is young girls.
Narrator: Since 1953,
Arthur Miller's Tony Award-winning play
"The Crucible"...
But they're speaking of witchcraft.
...has been performed on stages and screens
by scores of young women.You drank a charm to kill John Proctor's wife!
Miller's play would use the real Salem witch trials
as the basis of his allegory about McCarthyism,
but he casts his Abigail Williams
as a devious home wrecker
when in real life, Abigail was only 11.
Grossman: "The Crucible" re-popularized
the Salem witch trials,
but in real life, what happened in Salem
is a less sensationalist story
than the one that Arthur Miller told in "The Crucible,"
which is super sexualized.
Witch!
Ward: There were 19 people that were hung.
14 of those were women and 5 of them were men.
And two dogs were executed for witchcraft.
Burn the witch.
But, in fact, no one was actually
burned to death in Salem.
People were hung.
People were pressed to death with heavy stones.
And the loss of life was horrific,
but we're talking a couple dozen people,
as opposed to the tens of thousands of people
that were killed, you know, throughout Western Europe.
The witch hunts are sometimes called the Burning Times
because many, many people were burned in the public square
and would often burn to death or asphyxiate.
Particularly in England, there are also some tests
if one is accused of being a witch.
You might prick them with a pin
and see if the wound bleeds.
You might put them in water
with chains or weights on their body
and see if they drown.
If the person drowns,
"Oh, I guess they weren't a witch after all,"
so it's a real lose-lose situation.
Now, were these women actually witches?
Most of the research suggests
that the women who were killed were innocents.
And it was a crime that was almost impossible to disprove.
Many of the accusations had to do with dreams.
There was spectral evidence.
For example, King James --
the first of England, the sixth of Scotland --
he and his new bride from Denmark
were hit by a terrible storm.
They were crossing from Denmark back to Scotland
and almost died in a shipwreck.
He had a dream in which he thought he had been cursed.
He then became convinced of witchcraft.
Narrator: King James, obsessed with witchcraft,
convicts the village's eldest midwife, Agnes Sampson.
Shaven, tied, and tortured,
the devil's mark is found on her body.
Agnes confesses.
She tells a lurid tale of meeting demons
with other witches on Halloween night
to curse the king in front of hundreds of spectators.
Berger: When somebody admits something under torture,
we know that they often tell lies.
They'll say anything.
And so she was killed for it.
In Scotland, witches were burnt on the stake,
so she was burnt.
Grossman: The witch hunts as we know them
are not one unified event.
Scholars believe between 50,000 and 100,000 people
were killed during the witch hunts,
which is a genocide.
Narrator: The legacy of the witch trials never dies
and lives on to take shape in the new world.
♪
Man: Beautiful Haiti -- well made the veil of paradise.
Yet as I penetrated deeper into the jungle,
I saw that which few white men ever see,
the cult of the voodoo.
♪
Nwokocha: The way that we perceive
any African-derived religious traditions
has a lot to do with when the U.S. occupied Haiti
from 1915 to 1934.
The Haitian president was assassinated,
and the U.S. president, Woodrow Wilson,
wanted to "help"
with the economic and financial stability of Haiti.
They brought in Marines, journalists, anthropologists
that came to Haiti to understand
what the people and the communities are like.
There were journal articles, books, early films
that talked about the religious tradition
from a very voyeuristic, white-supremacist notion.
Man: The cult of voodoo embodies the worship
and fear of devil God.
Nwokocha: They basically called voodoo demonic,
and they demonized the religious tradition.
♪
The way we think about zombies,
the way that we understand the Vodou,
stems from this time.
♪
You start to hear this talk about zombies,
especially from around the '30s, the '40s,
this kind of Hollywood conception
with films like "White Zombie."
Man: Haiti, land of the Voodoo.
Dorsey: ...where you've got this exoticized other.
Zombie!
Dorsey: I think that the zombie myth really sort of
grew out of the fact that there were puffer fish
that were native to the Haitian waters
that also caused temporary paralysis.
And when somebody was being a bad person in society --
somebody who might be harmful to children,
somebody who might be stealing from their neighbor --
they couldn't always necessarily have the recourse
of an honest and just and helpful police force.
This combination of animal medicines, of herbs,
would simulate paralysis,
and people would maybe think they're dead.
And then they would be moved to a different town
or a different part of the area,
and then they wouldn't be an issue anymore.
And it was not this flesh-eating thing
that it's turned into now.
♪
Ramnes. Ah!
For the most part,
Hollywood gets everything wrong about voodoo.
It is vilified. It's demonized.
I think that a lot of people associate
the traditional voodoo doll, or hoodoo doll, with pins in it
as being an integral part of the religion,
when the reality of it is
it doesn't have anything to do with the religion.
In other systems of witchcraft,
mainly European witchcraft where you build a poppet
and then you can perform sympathetic magic with that --
people took that and turned it into,
"If I stab someone in the foot with a pin on their doll,
then maybe their foot will hurt."
And this isn't something that came from Africa
or African diasporan people at all.
♪
I wish people would know that witchcraft and voodoo
aren't necessarily dark or shady or shifty.
Out of a need to protect itself,
not all the secrets were revealed.
For a lot of us, it really was a situation
where we were persecuted.
Nwokocha: When we think about transatlantic slavery,
this is a forced migration from west and central Africa,
from Nigeria, from Benin, from Angola, from the Congo.
They brought with them their religion.
They brought with them their beliefs.
Many of our ancestors were enslaved,
and so we believe that their survival
was wrapped up in their knowledge of healing.
Nwokocha: Haitian Vodou is derived
from many African indigenous peoples.
Then Hoodoo is another tradition about root work and conjure.
Voodoo has its origins in Haitian Vodou,
but is actually practiced in New Orleans.
But imagine, voodoo is -- it's a worldview.
It's a way of knowing.
Not only is it a belief system,
it is a way of how you orient yourself in the world.
Dorsey: There are several wonderful rituals
and ceremonies that actually are a part
of the practice of voodoo and hoodoo,
and very often they're centered around healing,
not just healing an individual, but healing the community.
My name is Lilith Dorsey,
and I'm a voodoo priestess and author.
My practice is primarily New Orleans voodoo-based,
and that involves honoring the ancestors
and honoring the spirits of New Orleans.
Her name was Marie.
She did all that old voodoo stuff
for all them rich folks down there in New Orleans.
Marie Laveau is the most popular voodoo queen ever.
♪ Voodoo lady named Marie
Dorsey: They've been singing that song for at least 100 years.
♪ I said, Marie Laveau
♪ I said, Marie Laveau, you lovely witch ♪
♪ Why don't you give me a little... ♪
It is said that she died in 1881.
She was a hairdresser,
and she would do the hair of all these rich people
and learn all their secrets, be their confidant,
and then when she wanted something,
leverage that information
to help the disenfranchised people of the city.
It is said that she used to visit prisoners
and make them some sort of spiritual psychedelic gumbo
that she would feed them,
which I think is fantastic.
And she was the first person that did public magic ritual
in New Orleans at Congo Square, at the Bayou St. John,
and other sites around New Orleans,
and those were attended by people of all races,
people of all classes.
People think of her as this personification of evil
when, in reality, she used to go to church every week,
that the reason we know what we know about her today
is because a lot of the information
was kept by the archdiocese.
She wasn't the first voodoo queen and she wasn't the last,
but she was certainly the most powerful.
♪
Berger: Magic is a power, like electricity.
It could be used for positive or negative goals.
It's very real for the people who experience it.
Whether that experience is with Christ,
with God, with the goddess,
they've been transformed by it.
Traditionally, tarot is thought of
as being divination
or being able to peer into the future.
In my own life, my tarot practice has been
a way for me to connect to my intuition.
There's a lot of candle magic that I do.
There's a lot of spell craft that I do.
Cauldrons have a whole host of connections
which are really meaningful for witches.
It's a place where things mix, where elements combine,
where things change shape and change form in a nourishing way.
Velasquez: There's a lot of shape-shifting things that you can do.
And, I mean, in my case, I'm from L.A.
I've had a little bit of work done as well, like, you know,
on my face here and there,
so I also have shape shifted in my own way.
You know?
Dorsey: I know a witch that used to have a cat box
outside the front door,
and she would make people stand in it
before they entered the house.
I always thought that was beautiful.
It was like a decontamination station.
I love roses because it's such tender,
compassionate, divine, feminine energy.
It protects the heart because roses also have thorns.
Gottesdiener: I have had times when I've pulled the Five of Cups,
which generally has a person crying and they're very sad.
And I was depressed as fuck, and I was like,
"Thank you, tarot, for seeing me."
Luna: I love love spells. I love healing spells.
I like things that make people feel confident
and feel good about themselves.
I love magic that has to do with love
and feeling happy, feeling sexy.
Sometimes it can backfire.
Sometimes it'll absolutely blow up in your face.
Don't be out here, like, putting out negative energy
because there's always that rule, right?
Never mind the Power of Three,
what you do will come back to thee.
Berger: Magic tends to be more empowering.
You think of yourself as not a supplicant,
but as a participant.
Berger: For most witches, they see themselves
as in connection with the goddess,
sometimes with their own ancestors,
and so magic is part of a spiritual world.
Luna: When we think about women in witchcraft,
you know, there's a long history.
Witches have existed on every continent.
Regardless of if you call yourself a witch
or a healer or a seer,
this innate power has been gifted to us.
♪
Dorsey: Feminine power has always been an important component,
especially in New Orleans Voodoo.
They held the tradition --
not only held the Creole language,
held the knowledge of the herbs, the cooking, the child rearing,
things that were very integral to society,
very integral to everybody succeeding
and remembering where they came from.
I picture the women in my family --
my abuelas, my tías,my primas,
and how protective they are of me.
You don't know the women in my lineage.
Like, we don't fuck around, and they're not gonna
let their gay grandkid, like, go through some shit, you know?
Rose: I started to, like, seek out those people
who had their wisdom of their grandmothers
and their grandfathers and say to them,
"Do you remember this plant?
Do you remember how your grandma used to use this plant?"
And it was like their whole face would light up.
"Oh, she'd give it to me, like, when I was having cramps."
"She'd give it to me when I couldn't sleep."
"She'd give it to me for a bath for protection.
And I'm like, "My grandmother did the same thing."
I come from lots of different facets of spirituality.
I grew up with certain portions of my family
who practice variations of folk magic.
I grew up with other portions of my family
that practiced hoodoo or conjure.
I've learned a lot from my grandmothers,
and having magic within my blood,
within my family, it's who I am.
It's just my essence.
Ward: Both men and women have practiced witchcraft
throughout human history,
but women don't get the same prestige or power
and generally work in the shadows.
Men have gotten more prestige
and have been given more credit for what they're doing.
♪
Yates Garcia: If you think about most of the spiritual traditions
or religious traditions of the world,
most of them are not made in the image of women...
...whereas witchcraft, the people who are making it,
who are writing the books about it,
who are practicing it, are literally feminists.
An interesting thing happens in the 20th century.
Certain scholars, like a woman named Margaret Murray,
wrote several books positing that there was a witch cult
that existed in Western Europe
and that during the witch hunts, she believed,
a lot of the confessions
of those who were accused of being witches
were actually somewhat true.
Someone who's quoted a lot is a woman named Isobel Gowdie,
because she has this very elaborate,
fantastical, fantasmagorical confession.
She talks about not only being a witch,
but describes in detail the sabbats,
or the meetings of witches, that she would engage in,
and she essentially details what we now refer to today
as being a coven --
12 people who would meet
and then one person overseeing the coven
as a priest or a priestess.
Margaret Murray takes this confession of Isobel Gowdie
to be 100% literal.
As romantic as that idea is,
it has been since kind of picked apart by scholars.
Margaret Murray is considered a pretty controversial figure.
However, when her books came out,
there were many people who were thrilled by them,
the most prominent one being a man named Gerald Gardner.
He took a lot of Margaret Murray's ideas,
and he ran with them.
Narrator: In England, in 1951,
Gerald Gardner forms his own coven made of 13 members.
He designs a hierarchy
and creates secret initiations and rituals.
This new religion is called Wicca.
There's eight major holidays within Wicca,
the Wheel of the Year, or the eight sabbats.
What regularly is celebrated is death.
It's seen as needed and good for renewal,
particularly in Celtic countries.
Samhain was a traditional holiday prior to Christianity,
and it always involved the dead returning from the beyond.
The dead were said to come that night,
and you wanted to appease them
because you don't want, really, to piss off the dead,
right, who have special powers.
This holiday became known as Halloween.
Man: Sweeping the crossroads near his home in Castletown,
we found a self-professed witch, Dr. G.B. Gardner.
Placing the dust in a shoe
is done to simulate sweeping away bad luck.
♪
Grossman: In Gerald Gardner's coven,
he had both a man
who was kind of a stand-in for the Horned God.
He would also have a high priestess,
and the high priestess was actually the one
who was really in charge,
and there was a lot of ritual around goddess worship,
doing spells, doing rituals, raising energy.
Berger: But Gardner was not a feminist.
When the high priestess started to get old,
Gardner said, "She's out."
The high priestess has to be young and pretty.
He used ancient witchcraft beliefs and practices,
but also a lot of the writings and beliefs
and practices of Aleister Crowley,
who is considered to be a magician,
mystic, poet, novelist.
On the one hand, Crowley was a proponent of witchcraft
and empowerment of those not in power.
But on the other hand, he was also into
the black-magic aspect -- revenge, retribution,
consequences, fighting against the powers that be.
There's an aspect of youth rebellion.
Amongst Aleister Crowley's followers, it's a long list --
Black Sabbath, AC/DC,
The Beatles with "Sergeant Pepper's."
Crowley is on the cover of the album.
If you want to become a Wiccan or a witch,
you join a coven, you join a group.
And there's supposed to be secrets that no one shares,
and you're supposed to be initiated into the secrets.
But what happens to the religion when it comes to America?
It's the 1960s,
and there's a growth of all sorts of change, right?
There's protest movements against the Vietnam War,
for gay rights, civil rights for African Americans...
More power to the people!
Berger: ...and of course feminism.
Man: The women of America are marching.
Women have caught onto the game.
You have a lot of options. You can be somebody's wife.
You can be somebody's mother. You can be somebody's lover.
You can be somebody's anything, but you can't be somebody.
Grossman: During the second wave of feminism,
women, of course,
are trying to have autonomy over their own bodies.
They are trying to get economic equality.
We see a renewed interest in the figure of the witch.
Berger: Forget that the high priestess
has to be traditionally beautiful.
Forget that the high priestess has to be young.
Forget all that.
And witchcraft started to spread.
Ma'am, what is the organization, W.I.T.C.H., here?
The initials W.I.T.C.H. stand for
the Women's International Terrorist Conspiracy from Hell.
It strides along with the Women's Liberation Movement.
Woman: Witches materialize at demonstrations just to harass.
Berger: This was political theater,
but they started to get out the word "witch."
Why did they take witch? It's sort of in your face.
And for many of these women,
in your face was exactly what they wanted.
Women are reclaiming names that have been used against them
and they're saying,
"Yes, that's who we are and we're proud of it."
Grossman: You have these women
who kind of braid together the politics of the time
and the spirituality of Wicca.
There starts to be a feminist witchcraft.
Zsuzanna Budapest, who's in California --
she changes it, makes it feminist,
only the goddess, only the high priestess.
You have an NPR journalist named Margot Adler,
and she's so entranced by these groups
and moved by these groups that she ends up
becoming a Wiccan high priestess herself.
They're showing that our spirituality is political,
that the stories we tell, the rituals that we develop,
the spells we cast, that they are fluid,
and that if we so choose, we can elevate the feminine
and kind of remake our own spiritual systems
into systems that serve us and honor marginalized people
who often get dishonored or pushed aside
in a lot of the world's largest religions.
♪
Grossman: So if you look at images of witches,
they're often shown riding broomsticks.
They're also sometimes shown riding cooking forks
or any simple domestic object they can fly.
In the '70s, a writer named Michael Harner
put forth this theory that perhaps the reason
that we associate witches and broomsticks
is that these women were taking these hallucinogenic herbs,
rubbing them on the heads of broomsticks
and then inserting them into their orifice
in order to get that contact high all the quicker.
As you can imagine, a lot of people love this idea
and have really gotten carried away with the idea
that witches were just, you know, ladies
who were masturbating with hallucinogenic dildos.
Narrator: We are done being defined and defamed.
We are the only ones who can call ourselves witch.
A witch is someone who stands on her own and who's powerful
and who the status quo is afraid of.
Witchcraft is growing in appeal, especially now, I believe,
because that it is all about empowerment.
I absolutely adore Rachel True in "The Craft."
So many of us didn't get to see a Black witch
until we saw her face.
In 1986, most witches were in
what they call the broom closet.
What we saw in the 1990s --
"Charmed," the "Harry Potter" series --
and directly after that there was an increase of searches
about witchcraft online.
Along comes the Internet, and you have people
who are emboldened to start sharing who they actually are,
and it's really helped to destigmatize
the practice of witchcraft
and to show us that there are others like us,
and that there's a whole community out there
that we can connect to and plug into.
And absolutely, witches can be any gender.
Is there a difference between the masculine and the feminine?
Absolutely.
Is there a mixture of the non-binary magic
or non-conforming magic?
Absolutely, for sure.
Because we have TikTok, we have WitchTok.
What you see is this growth of individuation.
I think they're serious about their witchcraft.
They're serious about their practice.
And I think it's very easy to discount the young,
but I think it's an error.
♪
Grossman: The witch knows that this is her time,
and the witch knows that she can truly help
elevate humanity.
Narrator: The world will see what they wish to see,
and we remain all them witches.
We.
♪
♪ The circle is open, yet unbroken ♪
♪ May the peace of the goddess be ever in our hearts ♪
♪ Merry meet and merry part
♪ And merry meet again
♪
Younger woman: Do you know this place?
Older woman: It's the old Mayfair house.
Younger woman: What do you know about it?
Older woman: Murders, disappearances.
But really, that house is famous for its witches.
What?
♪ In darkness
Tell me about Daniel Lemle.
His death had nothing to do with me.
But you were there.
I don't understand anything that's happening.
Man: The Talamasca exist to investigate the, um,
unexplained.
We're assigned to observe the Mayfairs.
Your gift is the strongest thing I've ever felt.
Do all the Mayfairs have... "gifts"?
There is something -- a being --
he's connected with your family.
Man: He can take different forms.
♪
He might start to visit you.
♪
♪ You're my lucky charm
Woman: The devil comes in many forms.
Woman: Redeem her soul from evil, o, Lord!
Man: Here's the power that's rightly yours.
♪
Are you frightened of you?
Shouldn't I be?
He serves you, not the other way around.
♪
Man: You know you're special, don't you?
Can you feel it?
♪