“La Befana vien di notte
Con le scarpe tutte rotte
Col vestito alla romana
Viva, Viva La Befana!”
La Befana, sometimes called “an old woman” and sometimes “the Witch of Christmas,” is part of a long-held Italian holiday tradition. In modern times, she has become an integral figure of the Christian celebration of the Epiphany. In fact, it is believed by some that this religious connection is how the old woman got her name. According to those sources, La Befana is a derivative of the Ancient Greek work for Epiphany, or epiphaneia.
The Epiphany, also called Three Kings Day, is generally celebrated on Jan. 6 as the day that the three wise men, the Magi, visit the baby Jesus in the manager. As the most common story goes, the three men stopped at an old woman’s house on their journey to the manager. She offered them food and rest. Upon leaving the three asked if she wanted to accompany them to meet the baby Jesus, but she refused, saying that she was too busy with household chores. After the men were gone, the old woman changed her mind and set out to find them or to find the baby Jesus. She found neither. But in her searching, she visited every household, leaving sweets for all well-behaved children and coal or onions for the naughty ones.
La Befana’s night is celebrated on Jan. 5, the evening before the Epiphany. It is also called Twelfth Night or Magic Night. Children leave socks out in anticipation of the old woman’s visit, and adults will sometimes leave her wine and broccoli. Before Santa Claus became well-known in Italy, it was La Befana who made the sugarplums dance in children’s dreams.
Journalist and Wiccan High Priest Davide Marrè said that Santa was not common in his youth, and that it was “young little Jesus” who actually brought the Christmas gifts. Marrè is a native of Arona, Italy and currently lives in Milan. He said that he believed in La Befana for much longer than he ever believed in Santa. “I don’t know why,” he said. ” I was more confident with Befana than Santa.”
Marrè added, laughing, “I still remember that, below the sweets at the end of a sock one year, I found a big onion because – maybe – I had not been so good! I am still traumatized.”
La Befana’s story comes in many forms, including some suggesting that her own children were murdered or died of disease. In these tales, La Befana actually finds the baby Jesus during her evening ride and gives to him all of her dead children’s belongings. Then, on her journey home, she leaves the sweets or onions and coal for the children.
While La Befana is often called a Witch, this feature of her story is considered quite tenuous. In many cases, she is simply called an “old woman” and depicted as a village crone. Less commonly, she is called a sprite or fairy. La Befana doesn’t always ride a broomstick; sometimes it is a goat or donkey. And she rarely wears a pointed hat; a head-scarf is more common.
However, historically speaking, the cultural lines between this type of solitary crone figure and the typical Witch character have always been crossed and blurred. In the most common modern tellings of the Italian tale, La Befana’s famous midnight ride is done on a broom, which is an iconic element of both the Witch and of the homestead. Over centuries of storytelling, the broom has become one of the common cultural signifiers for both the old woman and the Witch.
The very first mention of La Befana within a modern text is reportedly in a poem written in 1549 by Italian poet Agnolo Firenzuola, who was particularly known for his “burlesque and licentious” work [i]. According several accounts, Firenzuola only calls her “an old, ugly woman.”[ii] But, at that time, the concept of a Witch as a crone who flies on a broom was already well-established in popular European folklore, as demonstrated by art and literature. The infamous Malleus Maleficarum, originally published in 1486, confirms this fact, stating:
Now the following is their method of being transported. They take the unguent […] and anoint with it a chair or a broomstick; whereupon they are immediately carried up into the air, either by day or by night, and either visibly or, if they wish, invisibly; (Part 2; Section I, Chapter III)
Therefore, it is not a difficult leap to understand how a story of an old woman flying around on a broom looking for a manager could be translated as a “Christmas Witch.”
But folktales are fluid, moving in and out of society and time, through adaptation and cultural nuance. There is no clear picture on the timeline of La Befana’s construction within Italian culture. The evolution of her story is buried within multiple layers of meaning and influenced by diverse regional differences.
In 1823, for example, La Befana is mentioned in a book called Vestiges of Ancient Manners and Customs: Discoverable in Modern Italy and Sicily, written by Anglican Priest John James Blunt. He calls her “supernatural” and “a sprite.” Blunt also comments on the “burlesque” nature of the “Beffana” traditions. He ascribes these to the “heathen celebrations” associated with the Goddess Strenia, who also brought New Year’s gifts. (p. 119-120)
As suggested by Blunt’s comments, it is widely accepted that La Befana does have pre-Christian influences, even Neolithic. Aside from the already noted Goddess Strenia, La Befana has also been linked specifically to the traditions related to the Italian agricultural cycle. In some regions, her appearance is associated to ancestor worship and divination. In others, Befana is considered to be linked to the magic of Twelfth Night – a holiday highlighted in Shakespeare play of the same name.[iii] In many of these stories, Befana’s arrival marks a seasonal finale of sorts, and she uses her iconic broom to sweep away the old to make space for the new. Anthropologists Claudia and Luigi Manciocco explore La Befana’s mythology and traditions in their books A House Without Doors (1996) and The Magic and Mythogy: Toward an Anthropology of La Befana (2006).[iv]
Marrè shared another theory on La Befana’s ancient origins. He said, “Romans thought that, on the Twelfth Night after Natali Sol Invictus, a woman flew over the cultivated fields to give fertility for the future harvest. For some this flying woman was identified with Diaba because of the link to vegetation; for others she was Satia or Abundia. The Catholic Church forbid rural rituals and this kind of story.”
A statement made in Blunt’s 18th century account corroborates Marrè’s last comment. Speaking about the Goddess Strenia from whom he believes Befana originated. Blunt writes, “Her solemnities were vigorously opposed by the early Christians on account of their noisy, riotus, and licentious character.”Many modern Pagans are finding a renewed interest in La Befana. Some enjoy her simply for her Witch aspect and others for her relationship to seasonal cycles. Through this latter concept, Marrè and his fellow Wiccans have been incorporating their beloved Befana childhood tradition into their modern Wiccan practice.
Marrè is board president of Circolo dei Trivi, a Wiccan group based in Milan. Every Imbolc, the group incorporates La Befana into their celebrations. Marrè said that this annual tradition is more feast than ritual, and focuses on the turning of the wheel of the year from the old to the new. The group blends two uniquely Italian folktales together to create a new seasonal story that brings meaning to the February sabbat. In this case, La Befana represents the final joys of the old year giving her final “gifts” at Imbolc. And, another Witch, named Giobiana represents the old year’s baggage and dust that must be removed to make way for renewal.
Marrè explained, “Giobiana is another old tradition that is celebrated in the northern part of Italy, near Lombardia (Varese and Como). The legend says that Giobiana was a bad big Witch with very long legs. She lived in the wood and, obviously this is folklore, scared all the children. On the last Thursday of January, she would eat one child. Then, one year, a mother was so worried for her son that she decided to trick Giobana. The mother prepared yellow rice with saffron and sausage (rissotto giallo con la luganega, a very typical food in this area), and she put it in the window. Giobiana smelled the rice and arrived to eat it. It was so good that she forgot that it was dawn, and she was burned by the sun.”
The Giobiana legend is very similar to many other folk stories containing a frightening old crone in the woods, such as the Baba Yaga of Russian lore or the famous Witch of Hansel & Gretel. In fact, in some traditions, La Befana and Giobiana are considered one and the same. Regardless, the Circolo dei Trivi has reincorporated these two different regional stories into their own Wiccan theology, pairing them with their seasonal celebration of Imbolc.
Marrè said, “For us the two legends, Befana and Giobiana, are linked. Befana is the good face of the crone while Giobiana is the bad one. One is the nature that gives us the last gifts, and the second is the nature that, without renewal, will start to ‘eat children.’ He speculates that this had to be important in ancient times because the cold winter months were “when the mortality rate for childhood was at its maximum.” He adds, “So it is really important that the crone is transformed into the young goddess that we represent as Belisama, the Brigid of Cisalpine Gaul.”Similar to modern community traditions in the northern Italian towns, Circolo dei Trivi burns an effigy, a representation of Giobiana, within their ritual space. They collect the ashes and tell the story of nature’s death and rebirth, through the death of Giobiana and the birth of Belisama. In that process, they also thank nature, represented as La Befana, for bringing the final gifts from the previous year. Grazie, La Befana.
As with many regional traditions, La Befana’s modern construction and appearance were developed over an expansive amount of time and stem from a diverse number of cultural elements. Her story has been adapted over and over to fit into a variety of different social or religious structures.
As the international community becomes more integrated, La Befana has become increasingly recognized outside of the small Italian towns from where she came.[v] And, some wonder and even worry … will La Befana follow Santa Claus’ lead and become a largely commercial and secular figure in our global holiday season? Will she lose her regional meaning and connections to Italian culture? Will the Christmas Witch one day grace the label on a Coca-Cola bottle or appear in her own animated holiday special on CBS?
[i] This description was used by Henry W. Longfellow in his book Poets and Poetry of Europe published by Carey and Hart in 1845. Firenzuola also did reportedly write more serious works. Interestingly, he also recorded conversations on feminine beauty, which wasn’t published until 1892.
[ii] We were unable to obtain a copy of this poem in time for publication.
[iii] Written around 1599, Shakespeare’s Twelfth Night is believed to have been based on several Italian plays, and was created specifically to celebrate the final festive evening of the Christmas season. (Shakespeare, William. Twelfth Night. Pelican Books. 1986)
[iv] Neither book appears to be available in English translation at this time.
[v] La Befana’s story, for example, is featured in a children’s book by American author and illustrator Tomie dePaolo. The Legend of Old Befana was published in 1980 by Sandpiper. Tomie dePaolo is also the author of the popular Stega Nona series.