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In 1346, a particularly virulent form of the bubonic plague, known as the Black Death, arrived in Europe. In subsequent years, according to some estimates, it killed off something like 60% of the continent's population.

Did it also spark a pagan revival?

So says journalist Gavin Ehringer in his 2017 Leaving the Wild: The Unnatural History of Dogs, Cats, Cows, and Horses:

...[T]he Black Death caused many people in Europe to lose faith in the Christian god and the Catholic Church. (Many astute people observed that Rome had been better off during the management of of its myriad gods and goddesses than under the Christian God.) So, ironically, paganism made a comeback in some regions....Liberated from Christian thought, people also turned to the study of ancient Greek and Roman culture, which helped kick-start the Renaissance (145).

Well, now. A compelling tale, to be sure, especially for Latter-Day pagans like us, one with a very real ring of likelihood to it.

Consider. Six out of every ten people that you know have died miserably. Clearly, the Church has got something wrong. You remember those old stories that grandma used to tell. Well, the new god's not working. Maybe we should give the old ones another try.

So on Beltane you go out to the woods and light a fire. Out of old, half-remembered bits of folklore, and snippets of things you've heard in church, you cobble together a new paganism for yourself.

You get a little drunk, you dance, you have some sex. In a time otherwise notably lacking in good times, you have a good time.

So Midsummer's Eve, you go out and do it again.

What could be more likely? Who could doubt that it happened, spontaneously, again and again, all over the continent?

A good story, certainly. But is it historical?

Let me tell you a secret.

You know King Arthur, him we call Artos the Bear?

Well: at the heart of his story throbs the Witches' Sabbat.

Really.

I first read Rosemary Sutcliff's flawed amethyst of a masterpiece Sword at Sunset when I was still in elementary school—too young, really. It was my first Arthurian novel, and—quite frankly—it ruined me for anything else. Mallory's knights in shining armor, White's sly satirical anachronisms, Bradley's horrible nun-priestesses: none of them quite stack up in comparison to the real thing.

Because that's what you think when you read Sword: this is exactly how it must have been.

Sutcliff's Artos—our Artos—is a Dark Age Keltic chieftain in a gritty post-Roman Britain where Old Gods and Old Ways are still vibrantly, resoundingly alive, a world in which a grizzled old horse-herd, after a lifetime of work in the breeding-runs, can believe that the Horned One has finally sent him the perfect horse. A world in which Artos the Bear is raised to kingship in an impromptu coronation (after a resounding victory in battle against the Saxons) on the Eye of the White Horse of Uffington.

Sutcliff knows three things supremely well: the land of Britain, the history of Britain, and the Old Ways of Britain. In Sword at Sunset, these three knowledges, which are one knowledge, converge in one splendid, shining tale of fierce battles and piercing loves.

And at its very heart burns the blue-dark flame of the Witches' Sabbat.

They say that the god of the witches has two faces.

Bifrons, they call him: old Two-Face.

Ianiformis, they call him: shaped like Ianus, the old Roman god of Time.

Two faces, fore and aft. But of course what's before and what's behind is all a matter of where you're standing, isn't it?

For this, Margaret Murray named him Dianus = Ianus, lord of beginnings and endings, like the month that bears his name.

Two faces, and when you arrive at the sabbat, you greet him with a kiss on both sets of lips.

Ooser (“Rhymes with bosser, not boozer,” I always tell people) is a term from what Sybil Leek would call the Language of Witchcraft. It denotes a carved and horned wooden head-mask of the God of Witches.

It's a dialectal word, of unclear etymology. Doreen Valiente suggests an origin from ós, the Old English cognate of Old Norse áss, “god,” better known to English-speakers in its plural form aesir. An ooser, then, would be a “god-er,” which, since it bears the god and is worn by his personifier at the sabbat, makes sound theological (if not etymological) sense.

The famous and mysterious Dorset Ooser is the best-known example. Also known, from its bull-horns, as the “Yule Bull,” it frightened generations of Dorset children until it was stolen from its hereditary keeper in 1897 and never recovered. Old Craft scuttlebutt would have it that it was “took” to get it out of cowan hands, and that it has since remained in ongoing, if private, use among witch-folk to this day.

Well, so they say. In its own way, it's even a true story.

Early 20^th-century maverick archaeologist Margaret Murray (1863-1963) needs no introduction, her 1921 Witch-Cult in Western Europe having been instrumental in getting the whole witchcraft-revival wheel turning.

Before becoming a revisionist historian, however, she was first and foremost an Egyptologist. Her somewhat libertarian translation of a 19^th Dynasty hymn to the Sun’s rebirth makes a charming (if rather ponderous) addition to the repertoire of Yule carols, especially for those of us weary of “little Lord Sun God, asleep in the hay”-type rewrites.

For the non-Egyptians among us, I've appended a de-Kemetized version as well.

Yeah, yeah, I've read the books, I've heard the arguments, I know all about flawed methodology and bogus historiography. Who takes Murray seriously these days, anyway?

An important element is missing here. People believed Murray's theories for years because they're convincing. They have the ring of likeliness to them.

OK, here we are, medieval peasants. Life is hard. We work our butts off sun-up to sun-down nearly every day, and in a good year we raise enough to get us through to the next harvest. Often enough, we don't, and then we starve. Even in good years, the seigneur and the priest have automatic authority over pretty much every aspect of our lives.

We grew up hearing fireside stories, half-remembered, about the Old Ways and the Guy with the Horns. Yeah, I know Father Guillemet says he's bad, but the priest doesn't know everything, anyone can see that. He's a priest, what does he know about real life?

What is more likely than that on the old days you'd go off to the bonfire in the woods, get drunk, dance and screw your neighbor's wife (or husband) in the bushes? Pleasure is rare enough in life, and you have to take it when you can get it. And part of the fun is poking fun at Authority, especially Authority—like the church—about which you really can't help but feel a certain amount of ambivalence. Mix bits and pieces of decayed paganism with the only rituals that you know—those of the church—and voilà: spontaneous folk-diabolism.

I was standing at the till of our neighborhood Scandinavian store. (I live in Minneapolis, where we have such things.) The cashier was ringing up my purchase when the cash register ran out of receipt tape.

“This will take just a second,” she said, and began to put a new roll in.

It didn't take just a second. She fiddled and fiddled with it, and the tape just would not go in.

“What's wrong with me today?” she said. “I've done this hundreds of t—“

She stopped. Her squinched features relaxed into understanding. In an undertone, more to herself than to me, she said: “The nisse.”