VERHEXEN

VERHEXEN is an examination and confrontation of the assumptions, fears and fantasies about female identifying individuals within the iconography of the Witch.

Female self-sovereignty has long been associated with the punishment of rebellious women. Fear of female power and sexuality is deeply rooted within the American psyche. Despite hundreds of years of perceived progress, the modern woman is currently as much of a “target” for persecution as her historical counterparts.

The panic, violence and patriarchal abuses of power that propelled America’s 17th Century witch-hunts are still perpetrated to limit and control female autonomy. A regressive view of female power and sexuality is, and always has been a major component of the political sphere in the American landscape.

The history of the Witch is one that is largely written by and for, men. Their complete authorship on a subject recognized as the ultimate threat to their predominance has taken root in our collective history, virtually erasing the experiences of the women directly involved.

Using the Witch as my protagonist, I am reframing her largely male-authored historical narrative and deeply misunderstood folkloric past, to address still repeated patterns of history. This work is a response to and reclamation of the patriarchal belief in the inherent wickedness and carnality of women that still persists today, directly from those practicing and upholding its historic tradition.

Presented as an historical allegory, portraits influenced by archival text and testimonies from the infamous Salem Witch trials move seamlessly between past and present, anecdotally linked to reveal hidden connections and underlying parallels of experience to the modern woman.

© Jennifer  Loeber - Rayna, Witch, during the Spring Equinox, Forest Park, Queens, NY (2022)
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Rayna, Witch, during the Spring Equinox, Forest Park, Queens, NY (2022)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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The Accusation of Mary Walcott, 1692 (2020) “Capt. Walcott's Daughter Mary came to Lieut. [?] and spake to me, but suddenly after, as she stood by the Door, she was bitten, so that she cried out at her Wrist, and looking on it with a Candle, we saw apparently the marks of Teeth, both upper and lower set, on each side of her Wrist.“ — From "A Further Account of the Trials of the New-England Witches” by Increase Mather

© Jennifer  Loeber - Giaura, Witch, on the Autumnal Equinox, Evergreens Cemetery NY (2019)
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Giaura, Witch, on the Autumnal Equinox, Evergreens Cemetery NY (2019)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Witch bottle, containing urine, hair and nails, Artist’s own (2019) Witch bottles have been used by Witches and non-witches alike as a means of protection against a wide spectrum of maleficia. Contents of this bottle are the artist’s own. Also containing fingernail clippings, pins, barbed wire, broken shards of mirror and sprigs of rosemary. “Pins, needles, rosemary, wine; In this witch’s bottle of mine. Guard against harm and enmity; This is my will, so mote it be!” — 16th Century protection spell, Anonymous

© Jennifer  Loeber - Brightflame, Witch, Hudson River NY (2019)
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Brightflame, Witch, Hudson River NY (2019)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Crimen exceptum, Witches’ Mark, (Supernumerary Nipple), Artist’s own (2021) It was common belief during the witch trials of the 16th and 17th centuries that a witch could be discovered through the process of pricking their skin. Examiners, or "witch-prickers" used needles, pins and bodkins – dagger-like instruments for drawing ribbons through hems or punching holes in cloth. . Even the most minor physical imperfections would be labeled as the work of the devil himself. Moles, scars, birthmarks, sores and supernumerary nipples all qualified as evidence.

© Jennifer  Loeber - Coven, Vale of Cashmere, Brooklyn NY (2018)
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Coven, Vale of Cashmere, Brooklyn NY (2018)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Poppet for Spellwork (2022) Bridget Bishop was the first woman to be executed under the accusation of Witchcraft in Salem, Massachusetts. Bishop was accused of all manner of transgressions, including murdering children and bewitching pigs. Poppets were found in the wall of her cellar. These doll-like effigies were made of rags and hog bristles, with headless pins in them. Her last words before hanging were “You will keep silent.”

© Jennifer  Loeber - Staci, Witch, during ritual, Brooklyn NY (2018)
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Staci, Witch, during ritual, Brooklyn NY (2018)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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The Symptoms of Bewitching, Woodstock NY (2020) Elizabeth “Betty” Parris was the first afflicted girl and one of the main accusers during the Salem Witch Trials of 1692. She began having fits, including violent contortions, uncontrollable outbursts of screaming and barking like a dog. “Puritan society repressed children and teenagers with idea that damnation was imminent and the devil was everywhere. The girls might have suffered hysteria as a way to subconsciously cope with their desire for freedom and possible guilt for not living up to their strict society standard. The restricted society and the very real fear of witchcraft may have worked together to create the psychosomatic episodes that occurred in the girls of Salem in 1692.” — Women’s Museum of California

© Jennifer  Loeber - Festival of Witches, Sleepy Hollow NY (2018)
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Festival of Witches, Sleepy Hollow NY (2018)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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The Quickening, herbal abortifacients (2022) To the woman He said:“I will greatly multiply your sorrow and your conception;In pain you shall bring forth children;Your desire shall be for your husband,And he shall rule over you.” -Genesis 3:16 Emmenagogues are defined as herbs capable of stimulating the menstrual flow even when it is not due, and are also to be avoided during pregnancy. They have been colloquially defined as “herbs for delayed menses,” sometimes a euphemism for eliminating an unwanted pregnancy.

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Spectral Evidence (2019) "Spectral evidence refers to a witness testimony that the accused person’s spirit or spectral shape appeared to him/her witness in a dream at the time the accused person’s physical body was at another location. It was accepted in the courts during the Salem Witch Trials. The evidence was accepted on the basis that the devil and his minions were powerful enough to send their spirits, or specters, to pure, religious people in order to lead them astray. In spectral evidence, the admission of victims’ conjectures is governed only by the limits of their fears and imaginations, whether or not objectively proven facts are forthcoming to justify them." -State v. Dustin, 122 N.H. 544, 551 (N.H. 1982) “That there is a Devil, is a thing doubted by none but such as are under the influences of the Devil.” ― Cotton Mather, On Witchcraft

© Jennifer  Loeber - Maria, Witch, in her Hairy Mary Magdalene dress, Brooklyn NY (2021)
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Maria, Witch, in her Hairy Mary Magdalene dress, Brooklyn NY (2021)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Stolen Phallus, The Witch’s Pet (2021) "Sometimes [witches] collect male organs in great numbers, as many as twenty or thirty members together, and put them in a bird’s nest, or shut them up in a box, where they move themselves like living members, and eat oats and corn, as has been seen by many and is a matter of common report" -Malleus MaleficarumPart II, Question 1, Chapter 7).

© Jennifer  Loeber - Witch, Brooklyn, NY (2018)
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Witch, Brooklyn, NY (2018)

© Jennifer  Loeber - Image from the VERHEXEN photography project
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Dante, Witch’s Familiar, Harlem NY (2019) “It was held that the familiar, usually in the form of a small domestic animal, was given to the witch by the Devil as companion, helper and adviser, which could be used to perform malicious errands, including murder, and other feats of black magic. The familiar ― often only visible to the witch herself ― would be rewarded for its services by being allowed to suck some of the witch's own blood from a teat or spot on her body known as a "witch's mark." -An Encyclopedia of Occultism, Lewis Spence The familiar ― often only visible to the witch herself ― would be rewarded for its services by being allowed to suck some of the witch's own blood from a teat or spot on her body known as a "witch's mark." -An Encyclopedia of Occultism, Lewis Spence Spirits of the forest, I pronounce my intentions to thee. Come forth and seek me, And equal we will be. Not master and servant, But familiar to familiar, To share our knowledge, Our spirit, and our traits.

© Jennifer  Loeber - Image from the VERHEXEN photography project
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The Sabbath Broom (2021) “Women play the villains in fairy tales—what are you saying when you place the very emblem of lowly domestic duty between your legs and ride off, defying the bounds of community and laws of gravity?” - Stacy Schiff, The Witches: Salem, 1692

© Jennifer  Loeber - Angela, Witch, Orange County CA (2019)
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Angela, Witch, Orange County CA (2019)

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