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diff --git a/20411-0.txt b/20411-0.txt new file mode 100644 index 0000000..d5f6069 --- /dev/null +++ b/20411-0.txt @@ -0,0 +1,15643 @@ +The Project Gutenberg EBook of The Witch-cult in Western Europe, by +Margaret Alice Murray + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Witch-cult in Western Europe + A Study in Anthropology + +Author: Margaret Alice Murray + +Release Date: January 22, 2007 [EBook #20411] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE WITCH-CULT IN WESTERN EUROPE *** + + + + +Produced by Michael Ciesielski, Irma + + + + +THE WITCH-CULT IN WESTERN EUROPE + +_A Study in Anthropology_ + +BY + +MARGARET ALICE MURRAY + +OXFORD AT THE CLARENDON PRESS 1921 + +Oxford University Press + +_London Edinburgh Glasgow Copenhagen +New York Toronto Melbourne Cape Town +Bombay Calcutta Madras Shanghai_ + +Humphrey Milford Publisher to the UNIVERSITY + + + + +PREFACE + + +The mass of existing material on this subject is so great that I have not +attempted to make a survey of the whole of European 'Witchcraft', but have +confined myself to an intensive study of the cult in Great Britain. In +order, however, to obtain a clearer understanding of the ritual and beliefs +I have had recourse to French and Flemish sources, as the cult appears to +have been the same throughout Western Europe. The New England records are +unfortunately not published _in extenso_; this is the more unfortunate as +the extracts already given to the public occasionally throw light on some +of the English practices. It is more difficult to trace the English +practices than the Scotch or French, for in England the cult was already in +a decadent condition when the records were made; therefore records in a +purely English colony would probably contain much of interest. + +The sources from which the information is taken are the judicial records +and contemporary chroniclers. In the case of the chroniclers I have studied +their facts and not their opinions. I have also had access to some +unpublished trials among the Edinburgh Justiciary Records and also in the +Guernsey Greffe. + +The following articles have already appeared in various journals, to whose +editors I am indebted for kind permission to republish: 'Organization of +Witch Societies' and 'Witches and the number Thirteen' in _Folk Lore_; 'The +God of the Witches' in the _Journal of the Manchester Oriental Society_; +'Child Sacrifice', 'Witches' Familiars', 'The Devil's Mark', 'The Devil's +Officers', 'Witches' Fertility Rites', 'Witches Transformations', in +_Man_; and 'The Devil of North Berwick' in the _Scottish Historical +Review_. + +My thanks are due to Georgiana Aitken, W. Bonser, and Mary Slater for much +kind help, also to Prof. C. G. Seligman for valuable suggestions and advice +as to lines of research. + +M. A. MURRAY. + +UNIVERSITY COLLEGE, +LONDON. + + + + +CONTENTS + + + PAGE +PREFACE 5 + +INTRODUCTION 9 + +I. CONTINUITY OF THE RELIGION 19 + +II. THE GOD 28 + + 1. As God 28 + + 2. As a Human Being 31 + + 3. Identification 47 + + 4. As an Animal 60 + +III. ADMISSION CEREMONIES 71 + + 1. General 71 + + 2. The Introduction 76 + + 3. The Renunciation and Vows 77 + + 4. The Covenant 79 + + 5. The Baptism 82 + + 6. The Mark 86 + +IV. THE ASSEMBLIES 97 + + 1. The Sabbath. Method of going. + The site. The date. The hour 97 + + 2. The Esbat. Business. + The site. The time. 112 + +V. THE RITES 124 + + 1. General 124 + + 2. Homage 126 + + 3. The Dances 130 + + 4. The Music 135 + + 5. The Feast 138 + + 6. Candles 144 + + 7. The Sacrament 148 + + 8. Sacrifices: Of animals. + Of children. Of the God 152 + + 9 Magic Words 162 + +VI. THE RITES, _continued_ 169 + + 1. General 169 + + 2. Rain-making 172 + + 3. Fertility 173 + +VII. THE ORGANIZATION 186 + + 1. The Officer 186 + + 2. The Covens 190 + + 3. Duties 194 + + 4. Discipline 197 + +VIII. THE FAMILIARS AND TRANSFORMATIONS 205 + + 1. The Divining Familiar 205 + + 2. The Domestic Familiar 208 + + 3. Methods of obtaining Familiars 222 + + 4. Transformations into Animals 230 + +APPENDIX I. + + Fairies and Witches 238 + +APPENDIX II. + + Trial of Silvain Nevillon. Taken from De + Lancre's _L'Incredulité et + Méscréance_ 246 + +APPENDIX III. + + A. Covens and Names of Members 249 + + B. Index of Witches' Names, with Notes 255 + +APPENDIX IV. + + Notes on the Trials of Joan + of Arc and Gilles de Rais 270 + +APPENDIX V. + + Some Notes on 'Flying' Ointments. + By Prof. A. J. Clark 279 + +BIBLIOGRAPHY 281 + +GENERAL INDEX 286 + + + + +INTRODUCTION + + +The subject of Witches and Witchcraft has always suffered from the biassed +opinions of the commentators, both contemporary and of later date. On the +one hand are the writers who, having heard the evidence at first hand, +believe implicitly in the facts and place upon them the unwarranted +construction that those facts were due to supernatural power; on the other +hand are the writers who, taking the evidence on hearsay and disbelieving +the conclusions drawn by their opponents, deny the facts _in toto_. Both +parties believed with equal firmness in a personal Devil, and both +supported their arguments with quotations from the Bible. But as the +believers were able to bring forward more texts than the unbelievers and +had in their hands an unanswerable argument in the Witch of Endor, the +unbelievers, who dared not contradict the Word of God, were forced to fall +back on the theory that the witches suffered from hallucination, hysteria, +and, to use the modern word, 'auto-suggestion'. These two classes still +persist, the sceptic predominating. Between the believer who believed +everything and the unbeliever who disbelieved everything there has been no +critical examination of the evidence, which presents a new and untouched +field of research to the student of comparative religion. + +Among the believers in witchcraft everything which could not be explained +by the knowledge at their disposal was laid to the credit of supernatural +powers; and as everything incomprehensible is usually supposed to emanate +from evil, the witches were believed to be possessed of devilish arts. As +also every non-Christian God was, in the eyes of the Christian, the +opponent of the Christian God, the witches were considered to worship the +Enemy of Salvation, in other words, the Devil. The greater number of these +writers, however, obtained the evidence at first hand, and it must +therefore be accepted although the statements do not bear the construction +put upon them. It is only by a careful comparison with the evidence of +anthropology that the facts fall into their proper places and an organized +religion stands revealed. + +The common beliefs as to the powers of the witches are largely due to the +credulous contemporary commentators, who misunderstood the evidence and +then exaggerated some of the facts to suit their preconceived ideas of the +supernatural powers of the witches; thereby laying themselves open to the +ridicule of all their opponents, past and present. Yet the ridicule is not +fully deserved, for the facts are there, though the explanation is wrong; +for even the two points, which are usually considered the ultimate proof of +the absurdity and incredibility of the whole system—the flying on a +broomstick through the window or up the chimney, and the transformation +into animals—are capable of explanation. The first can be accounted for +when the form of early mound-dwellings is taken into consideration, and +when it is remembered that among savage tribes there are often taboos +connected with the door, the two-faced god being essentially a deity of the +door. Besides this the fertility rites connected with the broom should be +taken into account. The second should be compared with similar accounts of +transformation into animals among the cults of other nations. Mr. A. B. +Cook's comment on the Greek ritual applies quite as well to Western as to +Eastern Europe: 'We may venture on the general statement that within the +bounds of Hellenic mythology _animal-metamorphosis commonly points to a +preceding animal cult_.'[1] + +It is interesting to note the class of mind among those contemporary +writers who believed in the reality of the facts confessed at the trials as +compared with those who disbelieved. It will be seen that the most +brilliant minds, the keenest intellects, the greatest investigators, were +among the believers: Bodin, Lord Bacon, Raleigh, Boyle, Cudworth, Selden, +Henry More, Sir Thomas Browne, Matthew Hale, Sir George Mackenzie, and many +others, most of whom had heard the evidence at first hand. The sceptics +were Weyer, pupil of the occultist Cornelius Agrippa; Reginald Scot, a +Kentish country squire; Filmer, whose name was a byword for political +bigotry; Wagstaffe, who went mad from drink; and Webster, a fanatical +preacher.[2] The sceptics, with the exception of Weyer, appear to have had +little or no first-hand evidence; their only weapon was an appeal to common +sense and sentiment combined; their only method was a flat denial of every +statement which appeared to point to supernatural powers. They could not +disprove the statements; they could not explain them without opposing the +accepted religious beliefs of their time, and so weakening their cause by +exposing themselves to the serious charge of atheism; therefore they denied +evidence which in the case of any other accusation would have been accepted +as proof. + +The evidence which I now bring forward is taken entirely from contemporary +sources, i.e. the legal records of the trials, pamphlets giving accounts of +individual witches, and the works of Inquisitors and other writers. I have +omitted the opinions of the authors, and have examined only the recorded +facts, without however including the stories of ghosts and other 'occult' +phenomena with which all the commentators confuse the subject. I have also, +for the reason given below, omitted all reference to charms and spells when +performed by one witch alone, and have confined myself to those statements +only which show the beliefs, organization, and ritual of a hitherto +unrecognized cult. + +In order to clear the ground I make a sharp distinction between Operative +Witchcraft and Ritual Witchcraft. Under Operative Witchcraft I class all +charms and spells, whether used by a professed witch or by a professed +Christian, whether intended for good or for evil, for killing or for +curing. Such charms and spells are common to every nation and country, and +are practised by the priests and people of every religion. They are part of +the common heritage of the human race and are therefore of no practical +value in the study of any one particular cult. + +Ritual Witchcraft—or, as I propose to call it, the Dianic cult—embraces +the religious beliefs and ritual of the people known in late mediaeval +times as 'Witches'. The evidence proves that underlying the Christian +religion was a cult practised by many classes of the community, chiefly, +however, by the more ignorant or those in the less thickly inhabited parts +of the country. It can be traced back to pre-Christian times, and appears +to be the ancient religion of Western Europe. The god, anthropomorphic or +theriomorphic, was worshipped in well-defined rites; the organization was +highly developed; and the ritual is analogous to many other ancient +rituals. The dates of the chief festivals suggest that the religion +belonged to a race which had not reached the agricultural stage; and the +evidence shows that various modifications were introduced, probably by +invading peoples who brought in their own beliefs. I have not attempted to +disentangle the various cults; I am content merely to point out that it was +a definite religion with beliefs, ritual, and organization as highly +developed as that of any other cult in the world. + +The deity of this cult was incarnate in a man, a woman, or an animal; the +animal form being apparently earlier than the human, for the god was often +spoken of as wearing the skin or attributes of an animal. At the same time, +however, there was another form of the god in the shape of a man with two +faces. Such a god is found in Italy (where he was called Janus or Dianus), +in Southern France (see pp. 62, 129), and in the English Midlands. The +feminine form of the name, Diana, is found throughout Western Europe as the +name of the female deity or leader of the so-called Witches, and it is for +this reason that I have called this ancient religion the Dianic cult. The +geographical distribution of the two-faced god suggests that the race or +races, who carried the cult, either did not remain in every country which +they entered, or that in many places they and their religion were +overwhelmed by subsequent invaders. + +The dates of the two chief festivals, May Eve and November Eve, indicate +the use of a calendar which is generally acknowledged to be +pre-agricultural and earlier than the solstitial division of the year. The +fertility rites of the cult bear out this indication, as they were for +promoting the increase of animals and only rarely for the benefit of the +crops. The cross-quarter-days, February 2 and August 1, which were also +kept as festivals, were probably of later date, as, though classed among +the great festivals, they were not of so high an importance as the May and +November Eves. To February 2, Candlemas Day, probably belongs the sun-charm +of the burning wheel, formed by the whirling dancers, each carrying a +blazing torch; but no special ceremony seems to be assigned to August 1, +Lammas Day, a fact suggestive of a later introduction of this festival. + +The organization of the hierarchy was the same throughout Western Europe, +with the slight local differences which always occur in any organization. +The same organization, when carried to America, caused Cotton Mather to +say, 'The witches are organized like Congregational Churches.' This gives +the clue at once. In each Congregational Church there is a body of elders +who manage the affairs of the Church, and the minister who conducts the +religious services and is the chief person in religious matters; and there +may also be a specially appointed person to conduct the services in the +minister's absence; each Church is an independent entity and not +necessarily connected with any other. In the same way there was among the +witches a body of elders—the Coven—which managed the local affairs of the +cult, and a man who, like the minister, held the chief place, though as God +that place was infinitely higher in the eyes of the congregation than any +held by a mere human being. In some of the larger congregations there was a +person, inferior to the Chief, who took charge in the Chief's absence. In +Southern France, however, there seems to have been a Grand Master who was +supreme over several districts. + +The position of the chief woman in the cult is still somewhat obscure. +Professor Pearson sees in her the Mother-Goddess worshipped chiefly by +women. This is very probable, but at the time when the cult is recorded the +worship of the male deity appears to have superseded that of the female, +and it is only on rare occasions that the God appears in female form to +receive the homage of the worshippers. As a general rule the woman's +position, when divine, is that of the familiar or substitute for the male +god. There remains, however, the curious fact that the chief woman was +often identified with the Queen of Faerie, or the Elfin Queen as she is +sometimes called. + +This connexion of the witches and fairies opens up a very wide field; at +present it is little more than speculation that the two are identical, but +there is promise that the theory may be proved at some later date when the +subject is more fully worked out. It is now a commonplace of anthropology +that the tales of fairies and elves preserve the tradition of a dwarf race +which once inhabited Northern and Western Europe. Successive invasions +drove them to the less fertile parts of each country which they inhabited, +some betook themselves to the inhospitable north or the equally +inhospitable mountains; some, however, remained in the open heaths and +moors, living as mound-dwellers, venturing out chiefly at night and coming +in contact with the ruling races only on rare occasions. As the conqueror +always regards the religion of the conquered as superior to his own in the +arts of evil magic, the dwarf race obtained the reputation of wizards and +magicians, and their god was identified by the conquerors with the +Principle of Evil. The identification of the witches with the dwarf or +fairy race would give us a clear insight into much of the civilization of +the early European peoples, especially as regards their religious ideas. + +The religious rites varied according to circumstances and the requirements +of the people. The greater number of the ceremonies appear to have been +practised for the purpose of securing fertility. Of these the sexual ritual +has been given an overwhelming and quite unwarranted importance in the +trials, for it became an obsession with the Christian judges and recorders +to investigate the smallest and most minute details of the rite. Though in +late examples the ceremony had possibly degenerated into a Bacchanalian +orgy, there is evidence to prove that, like the same rite in other +countries, it was originally a ceremonial magic to ensure fertility. There +is at present nothing to show how much of the Witches' Mass (in which the +bread, the wine, and the candles were black) derived from the Christian +ritual and how much belonged to the Dianic cult; it is, however, possible +that the witches' service was the earlier form and influenced the +Christian. The admission ceremonies were often elaborate, and it is here +that the changes in the religion are most clearly marked; certain +ceremonies must have been introduced when another cult was superimposed and +became paramount, such as the specific renunciation of a previous religion +which was obligatory on all new candidates, and the payment to the member +who brought a new recruit into the fold. The other rites—the feasts and +dances—show that it was a joyous religion; and as such it must have been +quite incomprehensible to the gloomy Inquisitors and Reformers who +suppressed it. + +Much stress has always been laid by the sceptical writers on the undoubted +fact that in many cases the witch confused dreams with reality and believed +that she had visited the Sabbath when credible witnesses could prove that +she had slept in her bed all the time. Yet such visions are known in other +religions; Christians have met their Lord in dreams of the night and have +been accounted saints for that very reason; Mahomed, though not released +from the body, had interviews with Allah; Moses talked with God; the +Egyptian Pharaohs record similar experiences. To the devotee of a certain +temperament such visions occur, and it is only to be expected that in every +case the vision should take the form required by the religion of the +worshipper. Hence the Christian sees Christ and enters heaven; Mahomed was +caught up to the Paradise of the true believers; the anthropomorphic +Jehovah permitted only a back view to His votary; the Egyptian Pharaohs +beheld their gods alive and moving on the earth. The witch also met her god +at the actual Sabbath and again in her dreams, for that earthly Sabbath was +to her the true Paradise, where there was more pleasure than she could +express, and she believed also that the joy which she took in it was but +the prelude to a much greater glory, for her god so held her heart that no +other desire could enter in. Thus the witches often went to the gibbet and +the stake, glorifying their god and committing their souls into his +keeping, with a firm belief that death was but the entrance to an eternal +life in which they would never be parted from him. Fanatics and +visionaries as many of them were, they resemble those Christian martyrs +whom the witch-persecutors often held in the highest honour. + +Another objection is that, as the evidence of the witches at the trials is +more or less uniform in character, it must be attributed to the publication +by the Inquisitors of a questionary for the use of all judges concerned in +such trials; in short, that the evidence is valueless, as it was given in +answer to leading questions. No explanation is offered by the objectors as +to how the Inquisitors arrived at the form of questionary, nor is any +regard given to the injunction to all Inquisitors to acquaint themselves +with all the details of any heresy which they were commissioned to root +out; they were to obtain the information from those who would recant and +use it against the accused; and to instruct other judges in the belief and +ritual of the heresy, so that they also might recognize it and act +accordingly. The objectors also overlook the fact that the believers in any +given religion, when tried for their faith, exhibit a sameness in their +accounts of the cult, usually with slight local differences. Had the +testimony of the witches as to their beliefs varied widely, it would be +_prima facie_ evidence that there was no well-defined religion underlying +their ritual; but the very uniformity of their confessions points to the +reality of the occurrence. + +Still another objection is that the evidence was always given under +torture, and that the wretched victims consequently made reckless +assertions and accusations. In most of the English and many of the Scotch +trials legal torture was not applied; and it was only in the seventeenth +century that pricking for the mark, starvation, and prevention of sleep +were used. Even then there were many voluntary confessions given by those +who, like the early Christian martyrs, rushed headlong on their fate, +determined to die for their faith and their god. + +Yet even if some of the evidence were given under torture and in answer to +leading questions, there still remains a mass of details which cannot be +explained away. Among others there are the close connexions of the witches +with the fairies, the persistence of the number thirteen in the Covens, +the narrow geographical range of the domestic familiar, the avoidance of +certain forms in the animal transformations, the limited number of personal +names among the women-witches, and the survival of the names of some of the +early gods. + +In England the legal method of executing a witch was by hanging; after +death the body was burnt and the ashes scattered. In Scotland, as a rule, +the witch was strangled at the stake and the body burned, but there are +several records of the culprit being sentenced to burning alive. In France +burning alive was the invariable punishment. + +In cases where popular fury, unrestrained by the law, worked its own +vengeance on individuals, horrible scenes occurred; but these were the +exception, and, examining only the legal aspect of the subject, it will be +found that witches had a fair trial according to the methods of the period, +and that their punishment was according to the law. There was, however, one +popular method of dealing with a person accused of witchcraft which is +interesting as showing the survival of a legal process, obsolete as regards +the law itself, but remaining in full force among the people. This is the +ordeal by water. In the Laws of Athelstan the full detail of this ordeal is +given: after the person who was to undergo the ordeal had been prepared by +prayer and fasting, he was tied, the right thumb to the right big toe, the +left thumb to the left big toe, and was then cast into the water with +suitable prayers to the Almighty to declare the right; if he sank he was +considered innocent, if he floated he was guilty. The witch was 'tried' in +the same way, except that she was tied 'crossways', i.e. the right thumb to +the left big toe, and the left thumb to the right big toe. So great was the +belief in this test that many women accused of witchcraft insisted on +undergoing this ordeal, which was often conducted with solemnity and +decency under the auspices of the minister of the parish and other grave +persons. Unless there was strong feeling against the woman for other +reasons, the mere fact of her floating did not rouse the populace against +her, and she merely returned home; Widow Coman, for instance, was 'ducked' +on three separate occasions at her own request. + +The theologians of the sixteenth and seventeenth centuries were greatly +exercised by the conclusive evidence which proved that people known to be +devout and professing Christians had been present at the Sabbath, joined in +the ceremonies, and worshipped the witches' god. The Inquisitors recognized +the fact, and devote many pages of their books to the discussion of the +course to be followed in the case of Christian priests, coming finally to +the conclusion that if a priest merely went to the Sabbath but was not in +any way in an official position there his sacred character preserved him +from evil. The theologians of the Reformed Churches, who could not accept +the sanctity of the priesthood with the same ease and were also desirous of +finding some means of accounting for the presence of the devout laity, +boldly evolved the theory that the Devil could for his own purposes assume +the shape of good Christians in order to mislead the witches. By this plea +the accused often succeeded in escaping when the examiners were religious +ministers, but it was of no value to them when the trial was in a court of +law, and the fact of their presence at an illegal assembly was proved. Lord +Coke's definition of a witch summed up the law on the subject: 'A witch is +a person who hath conference with the Devil, to consult with him or to do +some act', and any person proved to have had such conference was thus +convicted of a capital offence and sentenced accordingly. This accounts for +the fact, commented on by all students of witch-trials, that a witch was +often condemned even though she had invariably used her skill for good and +not for evil; for healing the sick, not for casting sickness. If it were +proved that she had obtained her knowledge from the 'Devil' she had broken +the law and must die. + +FOOTNOTES: + +[Footnote 1: _Journal of Hellenic Studies_, 1894, p. 160. The italics are +in the original.] + +[Footnote 2: See James Crossley's Introduction to Potts's _Discoverie of +Witchcraft_, Chetham Society, pp. v-xii.] + + + + +I. CONTINUITY OF THE RELIGION + + +Of the ancient religion of pre-Christian Britain there are few written +records, but it is contrary to all experience that a cult should die out +and leave no trace immediately on the introduction of a new religion. The +so-called conversion of Britain meant the conversion of the rulers only; +the mass of the people continued to follow their ancient customs and +beliefs with a veneer of Christian rites. The centuries brought a deepening +of Christianity which, introduced from above, gradually penetrated +downwards through one class after another. During this process the laws +against the practice of certain heathen rites became more strict as +Christianity grew in power, the Church tried her strength against 'witches' +in high places and was victorious, and in the fifteenth century open war +was declared against the last remains of heathenism in the famous Bull of +Innocent VIII. + +This heathenism was practised only in certain places and among certain +classes of the community. In other places the ancient ritual was either +adopted into, or tolerated by, the Church; and the Maypole dances and other +rustic festivities remained as survivals of the rites of the early cult. + +Whether the religion which survived as the witch cult was the same as the +religion of the Druids, or whether it belonged to a still earlier stratum, +is not clear. Though the descriptions of classical authors are rather too +vague and scanty to settle such a point, sufficient remains to show that a +fertility cult did once exist in these islands, akin to similar cults in +the ancient world. Such rites would not be suppressed by the tribes who +entered Great Britain after the withdrawal of the Romans; a continuance of +the cult may therefore be expected among the people whom the Christian +missionaries laboured to convert. + +As the early historical records of these islands were made by Christian +ecclesiastics, allowance must be made for the religious bias of the +writers, which caused them to make Christianity appear as the only religion +existing at the time. But though the historical records are silent on the +subject the laws and enactments of the different communities, whether lay +or ecclesiastical, retain very definite evidence of the continuance of the +ancient cults. + +In this connexion the dates of the conversion of England are instructive. +The following table gives the principal dates: + +597-604. Augustine's mission. London still heathen. +Conversion of Æthelbert, King of Kent. After Æthelbert's +death Christianity suffered a reverse. + +604. Conversion of the King of the East Saxons, whose +successor lapsed. + +627. Conversion of the King of Northumbria. + +628. Conversion of the King of East Anglia. + +631-651. Aidan's missions. + +635. Conversion of the King of Wessex. + +653. Conversion of the King of Mercia. + +654. Re-conversion of the King of the East Saxons. + +681. Conversion of the King of the South Saxons. + +An influx of heathenism occurred on two later occasions: in the ninth +century there was an invasion by the heathen Danes under Guthrum; and in +the eleventh century the heathen king Cnut led his hordes to victory. As in +the case of the Saxon kings of the seventh century, Guthrum and Cnut were +converted and the tribes followed their leaders' example, professed +Christianity, and were baptized. + +But it cannot be imagined that these wholesale conversions were more than +nominal in most cases, though the king's religion was outwardly the tribe's +religion. If, as happened among the East Saxons, the king forsook his old +gods, returned to them again, and finally forsook them altogether, the +tribe followed his lead, and, in public at least, worshipped Christ, Odin, +or any other deity whom the king favoured for the moment; but there can be +hardly any doubt that in private the mass of the people adhered to the old +religion to which they were accustomed. This tribal conversion is clearly +marked when a heathen king married a Christian queen, or vice versa; and it +must also be noted that a king never changed his religion without careful +consultation with his chief men.[3] An example of the two religions +existing side by side is found in the account of Redwald, King of the East +Saxons, who 'in the same temple had an altar to sacrifice to Christ, and +another small one to offer victims to devils'.[4] + +The continuity of the ancient religion is proved by the references to it in +the classical authors, the ecclesiastical laws, and other legal and +historical records. + +1st cent. Strabo, 63 B.C.-A.D. 23. + + 'In an island close to Britain, Demeter and Persephone are venerated + with rites similar to the orgies of Samothrace.'[5] + +4th cent. Dionysius says that in islands near Jersey and Guernsey the rites +of Bacchus were performed by the women, crowned with leaves; they danced +and made an even greater shouting than the Thracians.[6] + +7th cent. Theodore, Archbishop of Canterbury, 668-690. + +The _Liber Poenitentialis_[7] of Theodore contains the earliest +ecclesiastical laws of England. It consists of a list of offences and the +penance due for each offence; one whole section is occupied with details of +the ancient religion and of its rites. Such are: + +Sacrifice to devils. + +Eating and drinking in a heathen temple, (_a_) in ignorance, (_b_) after +being told by the [Christian] priest that it is sacrilege and the table of +devils, (_c_) as a cult of idols and in honour of idols. + + 'Not only celebrating feasts in the abominable places of the heathen + and offering food there, but also consuming it. Serving this hidden + idolatry, having relinquished Christ. If anyone at the kalends of + January goes about as a stag or a bull; that is, making himself into a + wild animal and dressing in the skin of a herd animal, and putting on + the heads of beasts; those who in such wise transform themselves into + the appearance of a wild animal, penance for three years because this + is devilish.' + +_The Laws of Wihtraed_, King of Kent,[8] 690. + +Fines inflicted on those who offer to devils. + +8th cent. _The Confessionale and Poenitentiale of Ecgberht_, first +Archbishop of York,[9] 734-766. + +Prohibition of offerings to devils; of witchcraft; of auguries according to +the methods of the heathen; of vows paid, loosed, or confirmed at wells, +stones, or trees; of the gathering of herbs with any incantation except +Christian prayers. + +_The Law of the Northumbrian priests._[10] + + 'If then anyone be found that shall henceforth practise any + heathenship, either by sacrifice or by "fyrt", or in any way love + witchcraft, or worship idols, if he be a king's thane, let him pay X + half-marks; half to Christ, half to the king. We are all to love and + worship one God, and strictly hold one Christianity, and totally + renounce all heathenship.' + +9th cent. _Decree attributed to a General Council of Ancyra._[11] + + 'Certain wicked women, reverting to Satan, and seduced by the + illusions and phantasms of demons, believe and profess that they ride + at night with Diana on certain beasts, with an innumerable multitude + of women, passing over immense distances, obeying her commands as + their mistress, and evoked by her on certain nights.' + +10th cent. _Laws of Edward and Guthrum._[12] After 901. + + 'If anyone violate christianity, or reverence heathenism, by word or + by work, let him pay as well _wer_, as _wite_ or _lah-slit_, according + as the deed may be.' + +_Laws of King Athelstan_,[13] 924-940. + + 'We have ordained respecting witchcrafts, and _lyblacs_, and + _morthdaeds_: if anyone should be thereby killed, and he could not + deny it, that he be liable in his life. But if he will deny it, and at + the threefold ordeal shall be guilty; that he be cxx days in prison.' + +_Ecclesiastical canons of King Edgar_,[14] 959. + + 'We enjoin, that every priest zealously promote Christianity, and + totally extinguish every heathenism; and forbid well worshipings, and + necromancies, and divinations, and enchantments, and man worshipings, + and the vain practices which are carried on with various spells, and + with "frithsplots",[15] and with elders, and also with various other + trees, and with stones, and with many various delusions, with which + men do much of what they should not.—And we enjoin, that every + Christian man zealously accustom his children to Christianity, and + teach them the Paternoster and the Creed. And we enjoin, that on feast + days heathen songs and devil's games be abstained from.' + +_Laws of King Ethelred_,[16] 978-1016. + + 'Let every Christian man do as is needful to him; let him strictly + keep his Christianity.... Let us zealously venerate right + Christianity, and totally despise every heathenism.' + +11th cent. _Laws of King Cnut_,[17] 1017-1035. + + 'We earnestly forbid every heathenism: heathenism is, that men worship + idols; that is, that they worship heathen gods, and the sun or the + moon, fire or rivers, water-wells or stones, or forest trees of any + kind; or love witchcraft, or promote _morth-work_ in any wise.' + +13th cent. Witchcraft made into a sect and heresy by the Church. The priest +of Inverkeithing presented before the bishop in 1282 for leading a +fertility dance at Easter round the phallic figure of a god; he was allowed +to retain his benefice.[18] + +14th cent. In 1303 the Bishop of Coventry was accused before the Pope for +doing homage to the Devil.[19] + +_Trial of Dame Alice Kyteler_, 1324. + +Tried for both operative and ritual witchcraft, and found guilty. + +_Nider's Formicarius_, 1337. + +A detailed account of witches and their proceedings in Berne, which had +been infested by them for more than sixty years. + +15th cent. Joan of Arc burnt as a witch, 1431. Gilles de Rais executed as a +witch, 1440. + +_Bernardo di Bosco_, 1457. + + Sent by Pope Calixtus III to suppress the witches in Brescia and its + neighbourhood. + +_Bull of Pope Innocent VIII_, 1484. + + 'It has come to our ears that numbers of both sexes do not avoid to + have intercourse with demons, Incubi and Succubi; and that by their + sorceries, and by their incantations, charms, and conjurations, they + suffocate, extinguish, and cause to perish the births of women, the + increase of animals, the corn of the ground, the grapes of the + vineyard and the fruit of the trees, as well as men, women, flocks, + herds, and other various kinds of animals, vines and apple trees, + grass, corn and other fruits of the earth; making and procuring that + men and women, flocks and herds and other animals shall suffer and be + tormented both from within and without, so that men beget not, nor + women conceive; and they impede the conjugal action of men and women.' + +It will be seen by the foregoing that so far from the Bull of Pope Innocent +VIII being the beginning of the 'outbreak of witchcraft', as so many modern +writers consider, it is only one of many ordinances against the practices +of an earlier cult. It takes no account of the effect of these practices on +the morals of the people who believed in them, but lays stress only on +their power over fertility; the fertility of human beings, animals, and +crops. In short it is exactly the pronouncement which one would expect from +a Christian against a heathen form of religion in which the worship of a +god of fertility was the central idea. It shows therefore that the witches +were considered to deal with fertility only. + +Looked upon in the light of a fertility cult, the ritual of the witches +becomes comprehensible. Originally for the promotion of fertility, it +became gradually degraded into a method for blasting fertility, and thus +the witches who had been once the means of bringing prosperity to the +people and the land by driving out all evil influences, in process of time +were looked upon as being themselves the evil influences, and were held in +horror accordingly. + +The actual feelings of the witches towards their religion have been +recorded in very few cases, but they can be inferred from the few records +which remain. The earliest example is from Lorraine in 1408, 'lequel méfait +les susdites dames disoient et confessoient avoir enduré à leur +contentement et saoulement de plaisir que n'avoient eu onc de leur vie en +tel pourchas'.[20] De Lancre took a certain amount of trouble to obtain the +opinions of the witches, whereby he was obviously scandalized. + + 'Vne sorciere entre autres fort insigne nous dict qu'elle auoit + tousiours creu, que la sorcelerie estoit la meilleure + religion.—Ieanne Dibasson aagee de vingt neuf ans nous dict que le + sabbat estoit le vray Paradis, où il y a beaucoup plus de plaisir + qu'on ne peut exprimer. Que ceux qui y vont trouuent le temps si court + à force de plaisir & de contentemẽt, qu'ils n'en peuuent sortir + sans vn merveilleux regret, de maniere qu'il leur tarde infiniment + qu'ils n'y reuiennent.—Marie de la Ralde, aagee de vingt huict ans, + tres belle femme, depose qu'elle auoit vn singulier plaisir d'aller au + sabbat, si bien que quand on la venoit semondre d'y aller elle y + alloit comme à nopces: non pas tant pour la liberté & licence qu'on a + de s'accointer ensemble (ce que par modestie elle dict n'auoir iamais + faict ny veu faire) mais parce que le Diable tenoit tellement liés + leurs coeurs & leurs volontez qu'à peine y laissoit il entrer nul + autre desir.... Au reste elle dict qu'elle ne croyoit faire aucun mal + d'aller au sabbat, & qu'elle y auoit beaucoup plus de plaisir & + contentement que d'aller à la Messe, parce que le Diable leur faisoit + à croire qu'il estoit le vray Dieu, & que la ioye que les sorciers + prenoyent au sabbat n'estoit qu'vn commencement d'vne beaucoup plus + grande gloire.—Elles disoyent franchement, qu'elles y alloyent & + voyoient toutes ces execrations auec vne volupté admirable, & vn desir + enrager d'y aller & d'y estre, trouuãt les iours trop reculez de la + nuict pour faire le voyage si desiré, & le poinct ou les heures pour y + aller trop lentes, & y estant, trop courtes pour vn si agreable seiour + & delicieux amusement.—En fin il a le faux martyre: & se trouue des + Sorciers si acharnez à son seruice endiablé, qu'il n'y a torture ny + supplice qui les estonne, & diriez qu'ils vont au vray martyre & à la + mort pour l'amour de luy, aussi gayement que s'ils alloient à vn + festin de plaisir & reioüyssance publique.—Quand elles sont preuenues + de la Iustice, elles ne pleurent & ne iettent vne seule larme, voire + leur faux martyre soit de la torture, soit du gibet leur est si + plaisant, qu'il tarde à plusieurs qu'elles ne soiẽt executées à + mort, & souffrẽt fort ioyeusement qu'on leur face le procez, tant + il leur tarde qu'elles ne soient auec le Diable. Et ne s'impatientent + de rien tant en leur prison, que de ce qu'elles ne lui peuuent + tesmoigner cōbiẽ elles souffrent & desirent souffrir pour + luy.'[21] + +Bodin says, 'Il y en a d'autres, ausquelles Satan promet qu'elles seront +bien heureuses apres cette vie, qui empesche qu'elles ne se repentent, & +meurent obstinees en leur mechanceté'.[22] + +Madame de Bourignon's girls at Lille (1661) 'had not the least design of +changing, to quit these abominable Pleasures, as one of them of Twenty-two +Years old one day told me. _No_, said she, _I will not be other than I am; +I find too much content in my Condition_.'[23] Though the English and +Scotch witches' opinions are not reported, it is clear from the evidence +that they were the same as those of the Basses-Pyrénées, for not only did +they join of their own free will but in many cases there seems to have been +no need of persuasion. In a great number of trials, when the witches +acknowledged that they had been asked to become members of the society, +there follows an expression of this sort, 'ye freely and willingly accepted +and granted thereto'. And that they held to their god as firmly as those de +Lancre put to death is equally evident in view of the North Berwick +witches, of Rebecca West and Rose Hallybread, who 'dyed very Stuburn, and +Refractory without any Remorss, or seeming Terror of Conscience for their +abominable Witch-craft';[24] Major Weir, who perished as a witch, +renouncing all hope of heaven;[25] and the Northampton witches, Agnes +Browne and her daughter, who 'were never heard to pray, or to call vppon +God, never asking pardon for their offences either of God or the world in +this their dangerous, and desperate Resolution, dyed'; Elinor Shaw and Mary +Phillips, at their execution 'being desired to say their Prayers, they both +set up a very loud Laughter, calling for the Devil to come and help them +in such a Blasphemous manner, as is not fit to Mention; so that the Sherif +seeing their presumptious Impenitence, caused them to be Executed with all +the Expedition possible; even while they were Cursing and raving, and as +they liv'd the Devils true Factors, so they resolutely Dyed in his +Service': the rest of the Coven also died 'without any confession or +contrition'.[26] + +FOOTNOTES: + +[Footnote 3: Hunt, vol. i] + +[Footnote 4: Bede, Bk. II, ch. xv.] + +[Footnote 5: Strabo, _Geography_, Bk. IV, c. iv, 6.] + +[Footnote 6: Dionysius, _Periegetes_, ll. 1120-5.] + +[Footnote 7: Thorpe, ii, pp. 32-4.] + +[Footnote 8: Thorpe, i, p. 41.] + +[Footnote 9: Id., ii, p. 157 seq.] + +[Footnote 10: Id., ii, pp. 299, 303.] + +[Footnote 11: Scot, p. 66.—Lea, iii, p. 493.] + +[Footnote 12: Thorpe, i, p. 169.] + +[Footnote 13: Id., i, p. 203.] + +[Footnote 14: Id., ii, p. 249.] + +[Footnote 15: Frith = brushwood, splot = plot of ground; sometimes used for +'splotch, splash'.] + +[Footnote 16: Thorpe, i, pp. 311, 323, 351.] + +[Footnote 17: Id., i, p. 379.] + +[Footnote 18: _Chronicles of Lanercost_, p. 109, ed. Stevenson.] + +[Footnote 19: Rymer, ii, 934.] + +[Footnote 20: Bournon, p. 23.] + +[Footnote 21: De Lancre, _Tableau_, pp. 124, 125, 126, 135, 208, 458.] + +[Footnote 22: Bodin, _Fléau_, p. 373.] + +[Footnote 23: Bourignon, _Parole_, p. 87.—Hale, p. 27.] + +[Footnote 24: _Full Tryals of Notorious Witches_, p. 8.] + +[Footnote 25: _Records of the Justiciary Court of Edinburgh_, ii, p. +14.—Arnot, p. 359.] + +[Footnote 26: _Witches of Northamptonshire_, p. 8.] + + + + +II. THE GOD + +1. _As God_ + + +It is impossible to understand the witch-cult without first understanding +the position of the chief personage of that cult. He was known to the +contemporary Christian judges and recorders as the Devil, and was called by +them Satan, Lucifer, Beelzebub, the Foul Fiend, the Enemy of Salvation, and +similar names appropriate to the Principle of Evil, the Devil of the +Scriptures, with whom they identified him. + +This was far from the view of the witches themselves. To them this +so-called Devil was God, manifest and incarnate; they adored him on their +knees, they addressed their prayers to him, they offered thanks to him as +the giver of food and the necessities of life, they dedicated their +children to him, and there are indications that, like many another god, he +was sacrificed for the good of his people. + +The contemporary writers state in so many words that the witches believed +in the divinity of their Master. Danaeus, writing in 1575, says, 'The +Diuell co[~m]aundeth them that they shall acknowledge him for their god, +cal vpõ him, pray to him, and trust in him.—Then doe they all repeate +the othe which they haue geuen vnto him; in acknowledging him to be their +God.'[27] Gaule, in 1646, nearly a century later, says that the witches vow +'to take him [the Devil] for their God, worship, invoke, obey him'.[28] + +The witches are even more explicit, and their evidence proves the belief +that their Master was to them their God. The accusation against Elisabeth +Vlamyncx of Alost, 1595, was that 'vous n'avez pas eu honte de vous +agenouiller devant votre Belzebuth, que vous avez adoré'.[29] The same +accusation was made against Marion Grant of Aberdeen, 1596, that 'the +Deuill quhome thow callis thy god ... causit the worship him on thy kneis +as thy lord'.[30] De Lancre (1609) records, as did all the Inquisitors, +the actual words of the witches; when they presented a young child, they +fell on their knees and said, 'Grand Seigneur, lequel i'adore', and when +the child was old enough to join the society she made her vow in these +words: 'Ie me remets de tout poinct en ton pouuoir & entre tes mains, ne +recognois autre Dieu: si bien que tu es mon Dieu'.[31] Silvain Nevillon, +tried at Orleans in 1614, said, 'On dit au Diable nous vous recognoissons +pour nostre maistre, nostre Dieu, nostre Createur'.[32] The Lancashire +witch, Margaret Johnson, 1633, said: 'There appeared vnto her a spirit or +divell in the similitude and proportion of a man. And the said divell or +spirit bidd her call him by the name of Mamillion. And saith, that in all +her talke and conferense shee calleth her said Divell Mamillion, my +god.'[33] According to Madame Bourignon, 1661, 'Persons who were thus +engaged to the Devil by a precise Contract, will allow no other God but +him'.[34] Isobel Gowdie confessed that 'he maid vs beliew that ther wes no +God besyd him.—We get all this power from the Divell, and when ve seik it +from him, ve call him "owr Lord".—At each tyme, quhan ve wold meitt with +him, we behoowit to ryse and mak our curtesie; and we wold say, "Ye ar +welcom, owr Lord," and "How doe ye, my Lord."'[35] The Yorkshire witch, +Alice Huson, 1664, stated that the Devil 'appeared like a _Black Man_ upon +a Black Horse, with Cloven Feet; and then I fell down, and did Worship him +upon my Knees'.[36] Ann Armstrong in Northumberland, 1673, gave a good deal +of information about her fellow witches: 'The said Ann Baites hath severall +times danced with the divell att the places aforesaid, calling him, +sometimes, her protector, and, other sometimes, her blessed saviour.—She +saw Forster, Dryden, and Thompson, and the rest, and theire protector, +which they call'd their god, sitting at the head of the table.—When this +informer used meanes to avoyd theire company, they threatned her, if she +would not turne to theire god, the last shift should be the worst.'[37] At +Crighton, 1678, the Devil himself preached to the witches, 'and most +blasphemously mocked them, if they offered to trust in God who left them +miserable in the world, and neither he nor his Son Jesus Christ ever +appeared to them when they called on them, as he had, who would not cheat +them'.[38] Even in America, 1692, Mary Osgood, the wife of Capt. Osgood, +declared that 'the devil told her he was her God, and that she should serve +and worship him'.[39] + +Prayers were addressed to the Master by his followers, and in some +instances the prayer was taught by him. Alice Gooderidge of Stapenhill in +Derbyshire, 1597, herself a witch and the daughter of a witch, was charged +by Sir Humphrey Ferrers 'with witchcraft about one Michael's Cow: which Cow +when shee brake all thinges that they tied her in, ranne to this Alice +Gooderige her house, scraping at the walls and windowes to haue come in: +her olde mother Elizabeth Wright, tooke vpon her to help; vpon condition +that she might haue a peny to bestow vpon her god, and so she came to the +mans house kneeled downe before the Cow, crossed her with a sticke in the +forehead, and prayed to her god, since which time the Cow continued +wel'.[40] Antide Colas, 1598, confessed that 'Satan luy commãda de le prier +soir & matin, auant qu'elle s'addonnat à faire autre oeuure'.[41] Elizabeth +Sawyer, the witch of Edmonton, 1621, was taught by the Devil; 'He asked of +me to whom I prayed, and I answered him to Iesus Christ, and he charged me +then to pray no more to Iesus Christ, but to him the Diuell, and he the +Diuell taught me this prayer, _Sanctibecetur nomen tuum_, Amen'.[42] Part +of the dittay against Jonet Rendall, an Orkney witch, 1629, was that 'the +devill appeirit to you, Quhom ye called Walliman.—Indyttit and accusit for +y^t of your awne confessioune efter ye met your Walliman upoun the hill ye +cam to Williame Rendalls hous quha haid ane seik hors and promeised to +haill him if he could geve yow tua penneys for everie foot, And haveing +gottin the silver ye hailled the hors be praying to your Walliman, Lykeas +ye have confest that thair is nather man nor beast sick that is not tane +away be the hand of God bot for almis ye ar able to cur it be praying to +your Walliman, and yt thair is nane yt geves yow almis bot they will thryve +ather be sea or land it ye pray to yor Walliman'.[43] The witches of East +Anglia, 1645, also prayed; '_Ellen_ the wife of _Nicholas Greenleife_ of +_Barton_ in _Suffolke_, confessed, that when she prayed she prayed to the +Devill and not to God.—_Rebecca West_ confessed that her mother prayed +constantly (and, as the world thought, very seriously), but she said it was +to the devil, using these words, _Oh my God, my God_, meaning him and not +the LORD.'[44] + +A good example of the change of the word 'God', when used by the witch, +into the word 'devil' when recorded by the Christian writer, is found at +Bute in 1662: 'Jonet Stewart declares that quhen Alester McNivan was lying +sick that Jonet Morisone and NcWilliam being in her house the said Jonet +desyred NcWilliam to goe see the said Allester the said NcWilliam lifting +up her curcheffe said "devill let him never be seene till I see him and +devill let him never ryse" ... [NcWilliam was asked] if she lifted up her +curcheffe quhen Jonet Morisone desyred her to goe see Alester McNivan, +saying "god let him never ryse till I goe see him."'[45] + + +2. _As a Human Being._ (a) _Man_ + +The evidence of the witches makes it abundantly clear that the so-called +Devil was a human being, generally a man, occasionally a woman. At the +great Sabbaths, where he appeared in his grand array, he was disguised out +of recognition; at the small meetings, in visiting his votaries, or when +inducing a possible convert to join the ranks of the witch-society, he came +in his own person, usually dressed plainly in the costume of the period. +When in ordinary clothes he was indistinguishable from any other man of his +own rank or age, but the evidence suggests that he made himself known by +some manual gesture, by a password, or by some token carried on his person. +The token seems to have been carried on the foot, and was perhaps a +specially formed boot or shoe, or a foot-covering worn under the shoe.[46] + +Besides the Grand Master himself there was often a second 'Devil', younger +than the Chief. There is no indication whatsoever as to the method of +appointing the head of the witch-community, but it seems probable that on +the death of the principal 'Devil' the junior succeeded, and that the +junior was appointed from among the officers (see chap. vii). This +suggestion, however, does not appear to hold good where a woman was the +Chief, for her second in command was always a man and often one well +advanced in years. The elderly men always seem to have had grey beards. + +Danaeus in 1575 summarizes the evidence and says of the Devil, 'he +appeareth vnto them in likenesse of a man, insomuch that it hapneth many +tymes, that among a great company of men, the Sorcerer only knoweth Satan, +that is present, when other doo not know him, although they see another +man, but who or what he is they know not'.[47] De Lancre says, 'On a +obserué de tout temps que lors qu'il veut receuoir quelcun à faire pacte +auec luy, il se presente tousiours en homme'.[48] Cooper states that 'the +Wizards and Witches being met in a place and time appointed, the devil +appears to them in humane shape'.[49] Even a modern writer, after studying +the evidence, acknowledges that the witches 'seem to have been undoubtedly +the victims of unscrupulous and designing knaves, who personated +Satan'.[50] + +The witches not only described the personal appearance of the Devil, but +often gave careful details as to his clothes; such details are naturally +fuller when given by the women than by the men. + +_England._—John Walsh of Dorsetshire, 1566, described the Devil, whom he +called his Familiar, as 'sometymes like a man in all proportions, sauing +that he had clouen feete'.[51] The Lancashire witch, Anne Chattox, 1613, +said, 'A thing like a Christian man did sundry times come to this +Examinate, and requested this Examinate to giue him her Soule: And in the +end, this Examinate was contented to giue him her sayd Soule, shee being +then in her owne house, in the Forrest of Pendle; wherevpon the Deuill then +in the shape of a Man, sayd to this Examinate: Thou shalt want nothing.' +Elizabeth Southerns of the same Coven said that 'there met her this +Examinate a Spirit or Deuill, in the shape of a Boy, the one halfe of his +Coate blacke, and the other browne'.[52] To Margaret Johnson, one of the +later Lancashire witches, 1633, there appeared 'a spirit or divell in the +similitude and proportion of a man, apparelled in a suite of black, tyed +about w^th silke pointes'.[53] The Yarmouth witch, 1644, 'when she was in +Bed, heard one knock at her Door, and rising to her Window, she saw, it +being Moonlight, a tall black Man there'.[54] The Essex witches, 1645, +agreed very fairly in their description of the man who came amongst them: +according to Elizabeth Clarke he appeared 'in the shape of a proper +gentleman, with a laced band, having the whole proportion of a man.... He +had oftentimes knocked at her dore in the night time; and shee did arise +open the dore and let him in'; Rebecca Weste gave evidence that 'the Devil +appeared in the likeness of a proper young man'; and Rebecca Jones said +that the Devil as 'a very handsome young man came to the door, who asked +how she did'; on another occasion she met the Devil, 'as shee was going to +St. Osyth to sell butter', in the form of a 'man in a ragged sute'.[55] +There are two accounts of the evidence given by the Huntingdonshire witch, +Joan Wallis of Keiston, 1646: Stearne says that she 'confessed the Devill +came to her in the likenesse of a man in blackish cloathing, but had cloven +feet'. Davenport's record is slightly different: 'Blackman came first to +her, about a twelve-moneth since, like a man something ancient, in +blackish cloathes, but he had ugly feet uncovered.'[56] The evidence of the +Suffolk witches, 1645-6, is to the same effect; Thomazine Ratcliffe of +Shellie confessed that 'there came one in the likeness of a man.—One +_Richmond_, a woman which lived at _Brampford_, confessed the Devill +appeared to her in the likenesse of a man, called _Daniel_ the +Prophet.—One _Bush_ of _Barton_, widdow, confessed that the Devill +appeared to her in the shape of a young black man'.[57] All the Covens of +Somerset, 1664, were evidently under one Chief; he came to Elizabeth Style +as 'a handsome man'; to Elizabeth Style, Anne Bishop, Alice Duke, and Mary +Penny as 'a Man in black Clothes, with a little Band'; to Christian Green +'in the shape of a Man in blackish Clothes'; and to Mary and Catherine +Green as 'a little Man in black Clothes with a little Band'.[58] To the +Yorkshire witch, Alice Huson, 1664, he appeared 'like a _Black Man_ on a +Horse upon the Moor', and again 'like a _Black Man_ upon a Black Horse, +with Cloven Feet'.[59] Abre Grinset of Dunwich, in Suffolk, 1665, said 'he +did appear in the form of a Pretty handsom Young Man'.[60] In +Northumberland, 1673, Ann Armstrong said that 'she see the said Ann Forster +[with twelve others and] a long black man rideing on a bay galloway, as she +thought, which they call'd there protector'.[61] The Devonshire witch +Susanna Edwards, 1682, enters into some detail: 'She did meet with a +gentleman in a field called the Parsonage Close in the town of Biddiford. +And saith that his apparel was all of black. Upon which she did hope to +have a piece of money of him. Whereupon the gentleman drawing near unto +this examinant, she did make a curchy or courtesy unto him, as she did use +to do to gentlemen. Being demanded what and who the gentleman she spake of +was, the said examinant answered and said, That it was the Devil.'[62] In +Northamptonshire, 1705, he came to Mary Phillips and Elinor Shaw as 'a tall +black Man'.[63] + +_Scotland._—The earliest description is in the trial of Bessie Dunlop of +Lyne in Ayrshire in 1576, and is one of the most detailed. Bessie never +spoke of the person, who appeared to her, as the 'Devil', she invariably +called him Thom Reid; but he stood to her in the same relation that the +Devil stood to the witches, and like the Devil he demanded that she should +believe on him. She described him as 'ane honest wele elderlie man, gray +bairdit, and had ane gray coitt with Lumbart slevis of the auld fassoun; +ane pair of gray brekis, and quhyte schankis, gartanit aboue the kne; ane +blak bonet on his heid, cloise behind and plane befoir, with silkin laissis +drawin throw the lippis thairof; and ane quhyte wand in his hand'.[64] +Alison Peirson, 1588, must have recognized the man who appeared to her, for +she 'wes conuict of the vsing of Sorcerie and Wichcraft, with the +Inuocatioun of the spreitis of the Dewill; speciallie, in the visioune and +forme of ane Mr. William Sympsoune, hir cousing and moder-brotheris-sone, +quha sche affermit wes ane grit scoller and doctor of medicin'.[65] Though +the Devil of North Berwick, 1590, appeared in disguise, it is not only +certain that he was a man but his identity can be determined. Barbara +Napier deposed that 'the devil wess with them in likeness of ane black man +... the devil start up in the pulpit, like a mickle blak man, with ane +black beard sticking out like ane goat's beard, clad in ane blak tatie +[tattered] gown and ane ewill favoured scull bonnet on his heid; hauing ane +black book in his hand'. Agnes Sampson's description in the official record +was very brief: 'he had on him ane gown, and ane hat, which were both +black';[66] but Melville, who probably heard her evidence, puts it more +dramatically: 'The deuell wes cled in ane blak gown with ane blak hat vpon +his head.... His faice was terrible, his noise lyk the bek of ane egle, +gret bournyng eyn; his handis and leggis wer herry, with clawes vpon his +handis, and feit lyk the griffon.'[67] John Fian merely mentions that the +first time the Devil came he was clothed in white raiment.[68] The evidence +from Aberdeen, 1596-7, points to there being two Chiefs, one old and one +young. Ellen Gray confessed that 'the Devill, thy maister, apperit to thee +in the scheap of ane agit man, beirdit, with a quhyt gown and a thrummit +[shaggy] hatt'. Andro Man 'confessis that Crystsunday cum to hym in liknes +of ane fair angell, and clad in quhyt claythis'. Christen Mitchell stated +that 'Sathan apperit to the in the lyknes of a littill crippill man'; and +Marion Grant gave evidence that 'the Deuill, quhom thow callis thy god, +apperit to thee in ane gryte man his licknes, in silkin abuilzeament +[habiliment], withe ane quhyt candill in his hand'.[69] Isobell Haldane of +Perth, 1607, was carried away into a fairy hill, 'thair scho stayit thrie +dayis, viz. fra Thurisday till Sonday at xii houris. Scho mett a man with +ane gray beird, quha brocht hir furth agane.' This man stood to her in the +same relation as Thom Reid to Bessie Dunlop, or as the Devil to the +witches.[70] Jonet Rendall of Orkney, 1629, saw him 'claid in quhyt +cloathis, with ane quhyt head and ane gray beard'.[71] In East Lothian, +1630, Alexander Hamilton met the Devil in the likeness of a black man.[72] +At Eymouth, 1634, Bessie Bathgate was seen by two young men 'at 12 hours of +even (when all people are in their beds) standing bare-legged and in her +sark valicot, at the back of hir yard, conferring with the devil who was in +green cloaths'.[73] Manie Haliburton of Dirlton, 1649, confessed that, when +her daughter was ill, 'came the Devill, in licknes of a man, to hir hous, +calling himselff a phisition'.[74] He came also as 'a Mediciner' to Sandie +Hunter in East Lothian in 1649.[75] In the same year he appeared as a black +man to Robert Grieve, 'an eminent Warlock' at Lauder.[76] In the same year +also 'Janet Brown was charged with having held a meeting with the Devil +appearing as a man, at the back of Broomhills'.[77] Among the Alloa +witches, tried in 1658, Margret Duchall 'did freelie confes hir paction +with the diwell, how he appeared first to hir in the liknes of a man in +broun cloathis, and ane blak hat'; while Kathren Renny said 'that he first +appeared to hir in the bodis medow in the liknes of a man with gray +cloathis and ane blew cap'.[78] The years 1661 and 1662 are notable in the +annals of Scotch witchcraft for the number of trials and the consequent +mass of evidence, including many descriptions of the Grand-master. At +Forfar, in 1661, Helen Guthrie said that at several meetings the devil was +present 'in the shape of a black iron-hued man'; Katherine Porter 'saw the +divill and he had ane blacke plaid about him'; when Issobell Smyth was +alone gathering heather, 'hee appeared to hir alone lik ane braw +gentleman'; and on another occasion 'like a light gentleman'.[79] Jonet +Watson of Dalkeith, also in 1661, said 'that the Deivill apeired vnto her +in the liknes of ane prettie boy, in grein clothes.... Shoe was at a +Meitting in Newtoun-dein with the Deavill, who had grein clothes vpone him, +and ane blak hatt vpone his head'.[80] In the same year an Edinburgh Coven +was tried: Jonet Ker was accused that 'as you wer comeing from Edr to the +park you mett with the devill at the bough in the liknes of a greavous +black man'; Helene Casso 'met with the devill in liknes of a man with +greine cloaths in the links of Dudingstone qr he wes gathering sticks +amongst the whines'; Isobel Ramsay 'mett with the devill in the Liknes of a +pleasant young man who said qr live you goodwyf and how does the minister +And as you wes goeing away he gave you a sexpence saying God bud him give +you that qch you wared and bought meall therwith As also you had ane uther +meiting wt the devill in yor awne house in the liknes of yor awne husband +as you wes lying in yor bed at qch tyme you engadged to be his servant'; +Jonet Millar 'did meit wt the devill in liknes of ane young man in the hous +besyd the standing stane'.[81] The trials of the Auldearne witches in 1662 +are fully reported as regards matters which interested the recorder; +unfortunately the appearance of the Devil was not one of these, therefore +Isobel Gowdie's description is abbreviated to the following: 'He was a +meikle black roch man. Sometimes he had boots and sometimes shoes on his +foot; but still [always] his foot are forked and cloven.'[82] At Crook of +Devon in Kinross-shire, in the same year, nine of the witches describe the +men they saw, for evidently there were two 'Devils' in this district; +Isobel Rutherford said that 'Sathan was in the likness of a man with gray +cloathes and ane blue bannet, having ane beard'; Bessie Henderson, 'the +Devil appeared to you in the likeness of ane bonnie young lad, with ane +blue bonnet'; Robert Wilson, 'the Devil was riding on ane horse with +fulyairt clothes and ane Spanish cape'; Bessie Neil, 'Sathan appeared to +you with dun-coloured clothes'; Margaret Litster, 'Sathan having grey +clothes'; Agnes Brugh, 'the Devil appeared in the twilight like unto a half +long fellow with an dusti coloured coat'; Margaret Huggon, 'he was an +uncouth man with black cloathes with ane hood on his head'; Janet Paton, +'Sathan had black coloured clothes and ane blue bonnet being an unkie like +man'; Christian Grieve, 'Sathan did first appear to yow like ane little man +with ane blue bonnet on his head with rough gray cloaths on him'.[83] Marie +Lamont of Innerkip, also in 1662, said that 'the devil was in the likeness +of a meikle black man, and sung to them, and they dancit'; he appeared +again 'in the likeness of a black man with cloven featt'.[84] At Paisley, +in 1678, the girl-witch Annabil Stuart said that 'the Devil in the shape of +a Black man came to her Mother's House'; her brother John was more detailed +in his description, he observed 'one of the black man's feet to be cloven: +and that the black man's Apparel was black; and that he had a bluish Band +and Handcuffs; and that he had Hogers[85] on his Legs without Shoes'; +Margaret Jackson of the same Coven confirmed the description, 'the black +man's Clothes were black, and he had white Handcuffs'.[86] The clearest +evidence is from an unpublished trial of 1678 among the records in the +Justiciary Court in Edinburgh: + + 'Margaret Lowis declaires that about Elevin years ago a man whom she + thought to be ane Englishman that cured diseases in the countrey + called [blank] Webb appeared to her in her own house and gave her a + drink and told her that she would have children after the taking of + that drink And declares that that man made her renunce her baptisme + ... and declares that she thought that the man who made her doe these + things wes the divill and that she has hade severall meitings with + that man after she knew him to be the divill.... Margaret Smaill + prisoner being examined anent the Cryme of witchcraft depones that + having come into the house of Jannet Borthvick in Crightoun she saw a + gentleman sitting with her, and they desyred her to sitt down and + having sitten down the gentleman drank to her and she drank to him and + therefter the said Jannet Borthvick told her that that gentleman was + the divill and declares that at her desyre she renunced her baptisme + and gave herself to the divill.' + +At Borrowstowness in 1679 Annaple Thomson 'had a metting with the devill in +your cwming betwixt Linlithgow and Borrowstownes, where the devil, in the +lyknes of ane black man, told yow, that yow wis ane poore puddled bodie.... +And yow the said Annaple had ane other metting, and he inveitted yow to go +alongst, and drink with him'. The same devil met Margaret Hamilton 'and +conversed with yow at the town-well of Borrowstownes, and several tymes in +yowr awin howss, and drank severall choppens of ale with you'.[87] The +Renfrewshire trials of 1696 show that all Mrs. Fulton's grandchildren saw +the same personage; Elizabeth Anderson, at the age of seven, 'saw a black +grim Man go in to her Grandmothers House'; James Lindsay, aged fourteen, +'met his Grandmother with a black grim Man'; and little Thomas Lindsay was +awaked by his grandmother 'one Night out of his Bed, and caused him take a +Black Grimm Gentleman (as she called him) by the Hand'.[88] At Pittenweem, +in 1704, 'this young Woman Isobel Adams [acknowledged] her compact with the +Devil, which she says was made up after this manner, _viz._ That being in +the House of the said Beatie Laing, and a Man at the end of the Table, +Beatie proposes to Isobel, that since she would not Fee and Hire with her, +that she would do it, with the Man at the end of the Table; And accordingly +Isobel agreed to it, and spoke with the Man at that time in General terms. +Eight days after, the same Person in Appearance comes to her, and owns +that he was the Devil.'[89] The latest instance is at Thurso in 1719, +where the Devil met Margaret Nin-Gilbert 'in the way in the likeness of a +man, and engaged her to take on with him, which she consented to; and she +said she knew him to be the devil or he parted with her'.[90] + +In Ireland one of the earliest known trials for ritual witchcraft occurred +in 1324, the accused being the Lady Alice Kyteler. She was said to have met +the Devil, who was called Robin son of Artis, 'in specie cuiusdam aethiopis +cum duobus sociis ipso maioribus et longioribus'.[91] + +In France also there is a considerable amount of evidence. The earliest +example is in 1430, when Pierronne, a follower of Joan of Arc, was put to +death by fire as a witch. She persisted to the end in her statement, which +she made on oath, that God appeared to her in human form and spoke to her +as friend to friend, and that the last time she had seen him he was clothed +in a scarlet cap and a long white robe.[92] Estebene de Cambrue of the +parish of Amou in 1567 said that the witches danced round a great stone, +'sur laquelle est assis un grand homme noir, qu'elles appellent +Monsieur'.[93] Jeanne Hervillier of Verberie near Compiègne, in 1578, +daughter of a witch who had been condemned and burnt, 'confessa qu'à l'aage +de douze ans sa mere la presenta au diable, en forme d'vn grand homme noir, +& vestu de noir, botté, esperonné, auec vne espée au costé, & vn cheual +noir à la porte'.[94] Françoise Secretain of Saint Claud in 1598 stated +'qu'elle s'estoit donnée au Diable, lequel auoit lors la semblance d'vn +grand homme noir'; Thievenne Paget, from the same district, 'racontoit que +le Diable s'apparut à elle la premiere fois en plein midy, en forme d'vn +grand homme noir'; and Antide Colas 'disoit, que Satan s'apparut à elle en +forme d'vn homme, de grande stature, ayant sa barbe & ses habillemens +noirs'.[95] Jeanne d'Abadie, in the Basses-Pyrénées, 1609, 'dit qu'elle y +vid le Diable en forme d'homme noir & hideux, auec six cornes en la teste, +parfois huict'.[96] Silvain Nevillon, tried at Orleans in 1614, 'dit que le +Sabbat se tenoit dans vne maison, où il vit à la cheminée co[~m]e ledit +Sabbat se faisoit, vn homme noir, duquel on ne voyoit point la teste. Vit +aussi vn grand homme noir à l'opposite de celuy de la cheminée. Dit que les +deux Diables qui estoient au Sabbat, l'vn s'appelloit l'Orthon, & l'autre +Traisnesac.'[97] Two sisters were tried in 1652: one 'dict avoir trouvé ung +diable en ghuise d'ung home à pied'; the other said that 'il entra dans sa +chambre en forme d'ung chat par une fenestre et se changea en la posture +d'un home vestu de rouge'.[98] + +In Belgium, Digna Robert, 1565, met 'un beau jeune homme vètu d'une casaque +noire, qui était le diable, et se nommait Barrebon.... À la Noël passée, un +autre diable, nommé Crebas, est venu près d'elle.' Elisabeth Vlamynx of +Ninove in the Pays d'Alost, 1595, was accused 'que vous avez, avant comme +après le repas, vous septième ou huitième, dansé sous les arbres en +compagnie de votre Belzebuth et d'un autre démon, tous deux en pourpoint +blanc à la mode française'. Josine Labyns in 1664, aged about forty: 'passé +dix-neuf ans le diable s'est offert à vos yeux, derrière votre habitation, +sous la figure d'un grand seigneur, vètu en noir et portant des plumes sur +son chapeau.'[99] + +In the copper mines of Sweden, 1670, the Devil appeared as a minister.[100] +In the province of Elfdale in the same year his dress was not the usual +black of that period: 'He used to appear, but in different Habits; but for +the most part we saw him in a gray Coat, and red and blue Stockings; he had +a red Beard, a high-crown'd Hat, with Linnen of divers colours wrapt about +it, and long Garters upon his Stockings.'[101] This is not unlike the +costume of Thom Reid as described, more than a century before, by Bessie +Dunlop. + +In America the same evidence is found. At Hartford, 1662, 'Robert Sterne +testifieth as followeth: I saw this woman goodwife Seager in ye woods with +three more women and with them I saw two black creatures like two Indians +but taller'; and Hugh Crosia 'sayd ye deuell opned ye dore of eben booths +hous made it fly open and ye gate fly open being asked how he could tell he +sayd ye deuell apeered to him like a boye and told him hee ded make them +fly open and then ye boye went out of his sight.'[102] Elizabeth Knap at +Groton, 1671, 'was with another maid yt boarded in ye house, where both of +them saw ye appearance of a mans head and shoulders, w^th a great white +neckcloath, looking in at ye window, which shee hath since confessed, was +ye Devill coming to her.—One day as shee was alone in a lower roome she +looked out of ye window, and saw ye devill in ye habit of an old man, +coming over a great meadow.'[103] At Salem, 1692, Mary Osgood saw him as a +black man who presented a book; and Mary Lacey described him as a black man +in a high-crowned hat.[104] + +The evidence suggests that an important part of the Devil's costume was the +head-covering, which he appears to have worn both in and out of doors. +Though the fact is not of special interest in itself, it may throw light on +one of the possible origins of the cult. + +In 1576 Bessie Dunlop met Thom Reid, who was clearly the Devil; he was 'ane +honest wele elderlie man, gray bairdit, and had ane gray coitt with Lumbart +slevis of the auld fassoun; ane pair of gray brekis and quhyte schankis, +gartanit aboue the kne; ane blak bonet on his heid, cloise behind and plane +befoir, with silkin laissis drawin throw the lippis thairof.'[105] At North +Berwick in 1590, 'the deuell, cled in a blak gown with a blak hat vpon his +head, preachit vnto a gret nomber of them.'[106] Another description of the +same event shows that 'the Devil start up in the pulpit, like a mickle +black man clad in a black tatie gown; and an evil-favoured scull-bonnet on +his head'.[107] At Aberdeen in 1597 Ellen Gray described the Devil as 'ane +agit man, beirdit, with a quhyt gown and a thrummit hat'.[108] In 1609, in +the Basses-Pyrénées, when the Devil appeared as a goat, 'on luy voit aussi +quelque espece de bonet ou chapeau au dessus de ses cornes.'[109] The Alloa +Coven in 1658 spoke of 'a man in broun clathis and ane blak hat'; and on +two occasions of 'a young man with gray cloathis and ane blew cap'.[110] In +1661 Janet Watson of Dalkeith 'was at a Meitting in Newtoun-dein with the +Deavill, who had grein cloathes vpone him, and ane blak hatt vpone his +head'.[111] Five members of the Coven at Crook of Devon in 1662 spoke of +the Devil's head-gear: 'Sathan was in the likeness of a man with gray +cloathes and ane blue bannet, having ane beard. Ane bonnie young lad with +ane blue bonnet. Ane uncouth man with black clothes with ane hood on his +head. Sathan had all the said times black coloured cloathes and ane blue +bonnet being an unkie like man. Ane little man with ane blue bonnet on his +head with rough gray cloathes on him.'[112] In 1662 in Connecticut Robert +Sterne saw 'two black creatures like two Indians, but taller';[113] as he +was at a little distance it is probable that he took a plumed or horned +head-dress to be the same as the Indian head-gear. In Belgium in 1664 +Josine Labyns saw the Devil wearing a plumed hat.[114] In Somerset in 1665 +Mary Green said that when he met the witches 'the little Man put his hand +to his Hat, saying How do ye, speaking low but big'.[115] At Torryburn +Lilias Adie said that the light was sufficient to 'shew the devil, who wore +a cap covering his ears and neck'.[116] In Sweden in 1670 the Devil came +'in a gray Coat, and red and blue Stockings, he had a red Beard, a +high-crown'd Hat, with Linnen of divers colours wrapt about, and long +Garters upon his Stockings'.[117] At Pittenweem in 1670 the young lass +Isobel Adams saw the Devil as 'a man in black cloaths with a hat on his +head, sitting at the table' in Beatty Laing's house.[118] + + +(b) _Woman_ + +The Queen of Elphin, or Elfhame, is sometimes called the Devil, and it is +often impossible to distinguish between her and the Devil when the latter +appears as a woman. Whether she was the same as the French Reine du Sabbat +is equally difficult to determine. The greater part of the evidence +regarding the woman-devil is from Scotland. + +In 1576 Bessie Dunlop's evidence shows that Thom Reid, who was to her what +the Devil was to witches, was under the orders of the Queen of Elfhame: + + 'Interrogat, Gif sche neuir askit the questioun at him, Quhairfoir he + com to hir mair [than] ane vthir bodye? Ansuerit, Remembring hir, + quhen sche was lyand in child-bed-lair, with ane of her laiddis, that + ane stout woman com in to hir, and sat doun on the forme besyde hir, + and askit ane drink at her, and sche gaif hir; quha alsua tauld hir, + that that barne wald de, and that hir husband suld mend of his + seiknes. The said Bessie ansuerit, that sche remembrit wele thairof; + and Thom said, That was the Quene of Elfame his maistres, quha had + commandit him to wait vpoun hir, and to do hir gude. Confessit and + fylit.'[119] + +In 1588 Alison Peirson 'was conuict for hanting and repairing with the gude +nychtbouris and Quene of Elfame, thir diuers ʒeiris bypast, as scho had +confest be hir depositiounis, declaring that scho could nocht say reddelie +how lang scho wes with thame; and that scho had freindis in that court +quhilk wes of hir awin blude, quha had gude acquentence of the Quene of +Elphane. And that scho saw nocht the Quene thir seuin ʒeir.'[120] In 1597 +at Aberdeen Andro Man was accused that + + 'thriescoir yeris sensyne or thairby, the Devill, thy maister, come to + thy motheris hous, in the liknes and scheap of a woman, quhom thow + callis the Quene of Elphen, and was delyverit of a barne, as apperit + to the their, thow confessis that be the space of threttie two yeris + sensyn or thairby, thow begud to have carnall deall with that + devilische spreit, the Quene of Elphen, on quhom thow begat dyveris + bairnis, quhom thow hes sene sensyn.... Thow confessis that the + Devill, thy maister, quhom thow termes Christsonday, and supponis to + be ane engell, and Goddis godsone, albeit he hes a thraw by God, and + swyis [sways] to the Quene of Elphen, is rasit be the speaking of the + word _Benedicite_.... Siclyk, thow affermis that the Quene of Elphen + hes a grip of all the craft, bot Christsonday is the gudeman, and hes + all power vnder God.... Vpon the Ruidday in harvest, in this present + yeir, quhilk fell on a Wedinsday, thow confessis and affermis, thow + saw Christsonday cum out of the snaw in liknes of a staig, and that + the Quene of Elphen was their, and vtheris with hir, rydand on quhyt + haikneyes, and that thay com to the Binhill and the Binlocht, quhair + thay vse commonlie to convene, and that thay quha convenis with thame + kissis Christsonday and the Quene of Elphenis airss. Thow affermis + that the quene is verray plesand, and wilbe auld and young quhen scho + pleissis; scho mackis any kyng quhom scho pleisis, and lyis with any + scho lykis'.[121] + +Another Aberdeen witch, Marion Grant, was accused in the same year and +confessed, 'that the Devill, thy maister, quhome thow termes Christsonday, +causit the dans sindrie tymes with him and with Our Ladye, quha, as thow +sayes, was a fine woman, cled in a quhyt walicot'.[122] In Ayrshire in 1605 +Patrick Lowrie and Jonet Hunter were accused that they 'att Hallowevin +assemblit thame selffis vpon Lowdon-hill, quhair thair appeirit to thame +are devillische Spreit, in liknes of ane woman, and callit hir selff Helen +Mcbrune'.[123] In the Basses-Pyrénées in 1609, one could 'en chasque +village trouuer vne Royne du Sabbat, que Sathan tenoit en delices co[~m]e +vne espouse priuilegiée'.[124] At the witch-mass the worshippers 'luy +baisent la main gauche, tremblans auec mille angoisses, & luy offrent du +pain, des œufs, & de l'argent: & la Royne du Sabbat les reçoit, laquelle +est assise à son costé gauche, & en sa main gauche elle tient vne paix ou +platine, dans laquelle est grauée l'effigie de Lucifer, laquelle on ne +baise qu'après l'auoir premièrement baisée à elle'.[125] In 1613 the +Lancashire witch, Anne Chattox, made a confused statement as to the sex of +the so-called spirits; it is however quite possible that the confusion is +due to the recorder, who was accustomed to consider all demons as male: +'After their eating, the Deuill called Fancie, and the other Spirit +calling himselfe Tibbe, carried the remnant away: And she sayeth that at +their said Banquet, the said Spirits gaue them light to see what they did, +and that they were both shee Spirites and Diuels.'[126] In 1618 at +Leicester Joan Willimott 'saith, that shee hath a Spirit which shee calleth +Pretty, which was giuen vnto her by William Berry of Langholme in +Rutlandshire, whom she serued three yeares; and that her Master when he +gaue it vnto her, willed her to open her mouth, and hee would blow into her +a Fairy which should doe her good; and that shee opened her mouth, and he +did blow into her mouth; and that presently after his blowing, there came +out of her mouth a Spirit, which stood vpon the ground in the shape and +forme of a Woman, which Spirit did aske of her her Soule, which she then +promised vnto it, being willed thereunto by her Master.'[127] William +Barton was tried in Edinburgh about 1655: + + 'One day, says he, going from my own house in Kirkliston, to the + Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman, as to + appearance beautiful and comely. I drew near to her, but she shunned + my company, and when I insisted, she became angry and very nyce. Said + I, we are both going one way, be pleased to accept of a convoy. At + last after much entreaty she grew better natured, and at length came + to that Familiarity, that she suffered me to embrace her, and to do + that which Christian ears ought not to hear of. At this time I parted + with her very joyful. The next night, she appeared to him in that same + very place, and after that which should not be named, he became + sensible, that it was the Devil. Here he renounced his Baptism, and + gave up himself to her service, and she called him her beloved, and + gave him this new name of Iohn Baptist, and received the Mark.'[128] + +At Forfar in 1662 Marjorie Ritchie 'willingly and friely declared that the +divill appeired to her thrie severall tymes in the similitud of a womane, +the first tyme in on Jonet Barrie's house, the second tyme whyle she was +putting vp lint in the companie of the said Jonet, and that the divill did +take her by the hand at that tyme, and promised that she should never want +money; and therafter that the divill appeired to her in the moiss of +Neutoune of Airly, wher and when she did renunce her baptism'.[129] In 1670 +Jean Weir, sister of the notorious Major Weir, gave an account of how she +entered the service of the Devil; the ceremony began as follows: 'When she +keeped a school at Dalkeith, and teached childering, ane tall woman came to +the declarants hous when the childering were there; and that she had, as +appeared to her, ane chyld upon her back, and on or two at her foot; and +that the said woman desyred that the declarant should imploy her to spick +for her to the Queen of Farie, and strik and battle in her behalf with the +said Queen (which was her own words).'[130] Among the Salem witches in +1692, 'this Rampant Hag, Martha Carrier, was the person, of whom the +Confessions of the Witches, and of her own Children among the rest, agreed, +That the Devil had promised her, she should be Queen of Hell.[131] + + +3. _Identification_ + +As it is certain that the so-called 'Devil' was a human being, sometimes +disguised and sometimes not, the instances in which these persons can be +identified are worth investigating. In most cases these are usually men, +and the names are often given, but it is only in the case of the Devil of +North Berwick that the man in question is of any historic importance; the +others are simply private individuals of little or no note. + +Elizabeth Stile of Windsor, in 1579, gives a description of Father +Rosimond's changes of form, which points to his being the Chief of the +Windsor witches: 'She confesseth, her self often tymes to haue gon to +Father Rosimond house where she founde hym sittyng in a Wood, not farre +from thence, vnder the bodie of a Tree, sometymes in the shape of an Ape, +and otherwhiles like an Horse.'[132] In the reign of Elizabeth, 1584, there +is a list of eighty-seven suspected persons, among whom occur the names of +'Ould Birtles the great devil, Roger Birtles and his wife and Anne Birtles, +Darnally the sorcerer, the oulde witche of Ramsbury, Maud Twogood +Enchantress, Mother Gillian witch' and several other 'oulde witches'.[133] +The account by John Stearne the pricker, in 1645, indicates that one of the +magistrates of Fenny Drayton was the local Devil: 'Some will say, It is +strange they should know when they should be searched, if it be kept +private. I answer, Let it be kept never so private, it hath been common, +and as common as any other thing, as they themselves have confessed: for so +did they of Fenny-Drayton in Cambridge-shire, who made very large +Confessions, as, that the devil told them of our coming to town.'[134] One +of the clearest cases, however, is that of Marsh of Dunstable in 1649, +'whom Palmer confessed to be head of the whole Colledge of Witches, that +hee knows in the world: This Palmer hath been a witch these sixty years (by +his own confession) long enough to know and give in the totall summe of all +the conjuring conclave, and the Society of Witches in England.'[135] + +In Scotland a certain number of identifications are also possible. Alison +Peirson, tried in 1588, learnt all her charms and obtained all her +knowledge from the Devil, who came to her in the form of Mr. William +Sympson, her mother's brother's son, who was a great scholar and doctor of +medicine in Edinburgh.[136] Jonet Stewart in 1597 'learnt her charms from +umquhill Michaell Clark, smyth in Laswaid, and fra ane Italean strangear +callit Mr. John Damiet, ane notorious knawin Enchanter and Sorcerer'.[137] +In the trial of Marion Pardon of Hillswick in 1644 'it was given in +evidence that a man spoke of the devil as Marion Pardon's pobe, i.e. +nurse's husband or foster father'.[138] In a case tried at Lauder in 1649 +there is an indication that one of the magistrates was the Chief of the +witches; Robert Grieve accused a certain woman at a secret session of the +court, 'but the Devil came that same night unto her, and told her that Hob +Grieve had fyled her for a witch'.[139] Isobel Ramsay in 1661 was accused +that 'you had ane uther meiting wt the devill in yor awne hous in the +liknes of yor awne husband as you wes lying in yor bed at qch tyme you +engadged to be his servant and receaved a dollar from him'.[140] When a man +had special knowledge as to which women were witches, it is suggestive that +he might be himself the Devil; as in the case of the Rev. Allan Logan, who +'was particularly knowing in the detection of witches. At the +administration of the communion, he would cast his eye along, and say: "You +witch wife, get up from the table of the Lord", when some poor creature +would rise and depart.'[141] + +It seems probable that the infamous Abbé Guibourg was the head of the Paris +witches, for it was he who celebrated the 'black mass' and performed the +sacrifice of a child, both of which were the duties of the 'Devil'.[142] + +At Salem also the account given by the witches of the Rev. George Burroughs +points to his filling the office of 'Devil', for he was 'Head Actor at some +of their Hellish Randezvouses, and one who had the promise of being a King +in Satan's kingdom.—He was the person who had Seduc'd and Compell'd them +into the snares of Witchcraft'.[143] That Burroughs was a religious person +is no argument against his being also the 'Devil' of Salem. Apart from the +well-known psychological fact that a certain form of religious feeling can +exist at the same time as the propensity to and practice of sexual +indulgence, there is proof that many of the witches were outwardly +religious according to the tenets of Christianity. So many Christian +priests were also followers of the witch-religion that the Inquisitors of +the sixteenth century were greatly exercised in their minds as to how to +deal with the offenders. Antide Colas confessed that she attended the +midnight mass on Christmas Eve, then went to a witch meeting, and returned +to the church in time for the mass at dawn on Christmas morning.[144] At +Ipswich in 1645 'Mother Lakeland hath been a professour of Religion, a +constant hearer of the Word for these many years, and yet a witch (as she +confessed) for the space of near twenty years'.[145] The best-known case +of the kind is that of Major Weir in Edinburgh in 1670, whose outward +appearance tallies with the usual descriptions of the Devil, and whose +conduct is only explainable on the supposition that he actually was the +Chief of the witches: 'His garb was still a cloak, and somewhat dark, and +he never went without his staff. He was a tall black man, and ordinarily +looked down to the ground; a grim countenance, and a big nose.'[146] His +reputation for piety was so great that a woman, who had actually seen him +commit an offence against the criminal law, was flogged for mentioning the +fact and thus defaming a man of such extreme and well-established piety. He +was tried as a witch on his own unsolicited confession, and was burnt +together with his staff, dying 'impenitent' and renouncing all hope of a +Christian heaven. The most interesting case historically, however, is that +of the Devil of the North Berwick witches (1590). The number of people +involved was thirty-nine, i.e. three Covens; but though the names of all +were known, only four were tried. The records are given in considerable +detail, and the identification of the Chief is therefore possible. + +The character of the accused in this case is of great importance when +considering the evidence. Nothing more unlike the conventional idea of +witches can well be imagined than the man and women who were arraigned on +that occasion. Agnes Sampson, the wise wife of Keith, was 'a woman not of +the base and ignorant sort of Witches, but matron-like, grave and settled +in her answers, which were all to some purpose'. John Fian, or Cunynghame, +was a schoolmaster, therefore a man of education; Effie McCalyan, the +daughter of Lord Cliftonhall, was a woman of family and position; Barbara +Napier was also of good family. These were clearly the moving spirits of +the band, and they were all persons capable of understanding the meaning +and result of their actions.[147] + +The accusation against the witches was that they had met together to plot +the murder of the King and Queen by witchcraft. The trial therefore was on +a double charge, witchcraft and high treason, and both charges had to be +substantiated. Keeping in mind Lord Coke's definition of a witch as 'a +person who has conference with the Devil to take counsel or to do some +act', it is clear that the fact of the Devil's bodily presence at the +meetings had to be proved first, then the fact of the 'conference', and +finally the attempts at murder. The reports of the trial do not, however, +differentiate these points in any way, and the religious prepossession of +the recorders colours every account. It is therefore necessary to take the +facts without the construction put upon them by the natural bias of the +Christian judges and writers. The records give in some detail the account +of several meetings where the deaths of the King and Queen were discussed, +and instructions given and carried out to effect that purpose. At each +meeting certain ceremonies proper to the presence of the Grand Master were +performed, but the real object of the meeting was never forgotten or even +obscured. + +The actual evidence of the affair was given by Agnes Sampson (also called +Anny Simpson or Tompson), John Fian, Euphemia or Effie McCalyan, and +Barbara Napier. As it was a case of high treason, the two leaders, Sampson +and Fian, were tortured to force them to divulge the name of the prime +mover. Both these two and Effie McCalyan were condemned and executed; +Barbara Napier, equally guilty according to the evidence but more fortunate +in her jurors, was released; for which action the jurors themselves were +subsequently tried. + +Though the means used by the witches may seem ridiculous, the murderous +intention is very clear. First they performed incantations to raise a storm +to wreck the Queen's ship on her way to Scotland, and the storm which +actually arose very nearly effected their purpose. As it failed, however, +they betook themselves to the accredited method of melting a waxen image, +but they were also ready to use poisons, which were to their minds the most +virulent that could be prepared. + +I have arranged the evidence so as to make as far as possible a consecutive +narrative of the occurrences. + + _John Fian_, tried December 26, 1590. The first items relate to his + consulting with the Devil and working witchcraft. 7. Item, Fylit, for + the rasing of wyndis att the Kingis passing to Denmark, and for the + sending of ane letter to Marioun Linkup in Leyth, to that effect, + bidding hir to meit him and the rest, on the see, within fyve dayes; + quhair Satan delyuerit ane catt out of his hand to Robert Griersoune, + gevand the word to 'Cast the same in the see hola!': And thaireftir, + being mountit in a schip, and drank ilk ane to otheris, quhair Satane + said, 'ye shall sink the schip', lyke as thay thocht thay did. 8. + Item, Fylit, for assembling him selff with Sathane, att the Kingis + returning to Denmark; quhair Satan promeist to raise ane mist, and + cast the Kingis Majestie in Ingland. + + _Agnes Sampson_, tried January 27, 1591. The first part of the dittay + is entirely occupied with her conferences with the devil and her + healing the sick by his advice. 40. Item, fylit and convict, of the + delyuerie of ane letter, quhilk John Fiene, clerk, maid in George + Mutis bak[e] hous in the Pannis, accumpaneit with the gudwyff of the + hous, Gelie Duncan [and eight others], quha convenit thair for rasing + of storme, to stay the Quene's hame cuming to Scotland; eftir + consultatioun, quhether Gelie Duncan or Bessie Thomsoun wes meitest to + send the letter with; and concludit to send the said Gelie, quhilk + letter wes send to Marioun Lenchop in Leyth. The effect quhairoff is + this: Marioun Lenchop, ye sall warne the rest of the sisteris, to + raise the wind this day, att eleavin houris, to stay the Quenis cuming + in Scotland. Lyke as they that wer convenit at the Pannis sould do + their part be-eist; and to meit thame that wer in the Pannis; and att + thair meting, thay sould mak the storme vniversall thro the see. [Then + follows the method of doing this by casting in a cat.] + + [From _Newes from Scotland_.] The said Agnis Tompson (Sampson) + confessed, that the Divell, being then at North Barrick Kirke + attending their comming, in the habit or likenesse of a man ... and + having made his ungodly exhortations, wherein he did greatly inveigh + against the King of Scotland, he received their oathes for their good + and true service towards him, and departed; which done, they returned + to sea, and so home again. At which time, the witches demaunded of the + Divell, 'why he did beare such hatred to the Kinge?' who aunswered, + 'By reason the King is the greatest enemie hee hath in the world.' All + which their confessions and depositions are still extant upon record. + + _Barbara Napier_, tried May 8, 1591. Released. Assisors tried June 7, + and acquitted. The said Barbara was accusit, that scho gaif hir + presens, in the maist develisch and tressonabill Conventioune, haldin + be hir and hir complices in the Divellis name, vpoune Lambmes-ewin + last, att the New-heavin callit Aitchesounes-heavin, betuix + Musselburcht and Prestonpannis, sin his Majestie come furth of + Denmark; quhair war assemblit nyne principallis, to witt, Agnes + Sampsoune, Jonett Straittoun, Ewfame McCalyeane, hir selff, Johne + Fiene, Robert Griersoun, George Moitis wyffe in Prestoune, Margrett + Thomsoune, and Donald Robesoune; quhilk is nyne persounes, the Devill, + quha wes with thame in liknes of ane blak man, thocht maist meit to do + the turne for the quhilk thay wer convenit; and thairfore, he sett + thame nyne nerrest to him selff, in ane cumpany; and thay, togidder + with the wyffe of Saltoune myle and the rest of the inferiouris, to + the nowmer of threttie persounes, standand skairse the lenth of ane + buird frae the foirsaid nyne persounes in ane vthir cumpany;[148] + Agnes Sampsoune proponit the distructioune of his hienes persoune, + saying to the Dewill, 'We haif ane turne ado, and we would fain be att + itt gif we could, and thairfore help ws to itt'. The Dewill ansuerit, + he sould do quhat he could, bott it wald be lang to, because it wald + be thoirterit [thwarted], and he promeist to hir and thame ane pictour + of walx, and ordenit hir and thame to hing, roist, and drop ane taid, + and to lay the droppis of the taid [mixed with other supposedly + virulent poisons], in his hienes way, quhair his Maiestie wald gang + inowre or outowre, or in ony passage quhair itt mycht drop vpoun his + hienes heid or body, for his hienes distructioune, that ane vther + mycht haif rewlit in his Maiesties place, and the ward [government] + mycht haif gane to the Dewill. Att the quhilk conventioune, his hienes + name wes pronunceit in Latine; and Agnes Sampsoune wes appointit to + mak the pictour and to gif it to the Devill to be inchantit, quhilk + scho maid in deid, and gaif itt to him; and he promiseit to giff it to + the said Barbara and to Effie McCalyan, att the nixt meting to be + roistit. Margarett Thomsoun was appointit to dropp the taid. There wes + ane appointit to seik sum of his hienes linning claithes, to do the + turne with. + + _Agnes Sampson_, continued. Anny Sampsoun affirmed that sche, in + company with nyn vthers witches, being convenit in the nycht besyd + Prestounpannes, the deuell ther maister being present standing in the + midis of thame; ther a body of wax, schaipen and maid be the said Anny + Sampsoun, wrappit within a lynnyng claith, was fyrst delyuerit to the + deuell; quhilk efter he had pronuncit his verde, delyuerit the said + pictour to Anny Sampsoun, and sche to hir nyxt marrow, and sa euery + ane round about, saying, 'This is King James the sext, ordonit to be + consumed at the instance of a noble man Francis Erle Bodowell!' + Efterwart again, at ther meting be nycht at the kirk of Northberick, + wher the deuell, cled in a blak gown with a blak hat vpon his head, + preachit vnto a gret nomber of them out of the pulpit, having lyk + leicht candles rond about him. The effect of his language was till + knaw, what skaith they had done, whow many they had won to ther + oppinion sen their last meting, what succes the melting of the pictour + had tane, and sic vain toyes. And because ane auld sely pure plowman, + callit Grey Meill, chancit to say that 'nathing ailit the King yet, + God be thankit' the deuell gaif him a gret blaw. Then dyuers amang + them enterit in a raisonyng, maruelling that all ther deuellerie culd + do na harm to the King, as it did till others dyuers. The deuell + answerit, 'Il est vn home de Dieu'.[149] + + _Euphemia McCalyan_, tried June 9, 1591, executed (burnt alive) June + 25, 1591. Evidence was first given as to her practising witchcraft and + consorting with well-known witches. Item, indyttit and accusit, of the + conventicle had att North Berwick Kirk, tuentie dayes before + Michelmas, 1590; and thair inquyring for the Kings pictour, gewin by + Annie Sampsoun to the Dewill, to be inchantit, for the tressonabill + distructioun of the King. Item, indyttit and accusit, for being att + ane Conventioun haldin at the New Heaven callit the Fayrie-hoillis, + att Lambmes last wes, to the effect immediatlie aboue writtin. Item, + Indytit and accusit, for an Conventioun halden by yow and utheris + notorious Wichis, youre associattis, att the Brwme-hoillis, quhair yow + and thay tuik the sea, Robert Griersoun being your admerell and + Maister-manne. [Then comes the recital of the magical means used to + raise a tempest], quhairby the Quene wes putt back be storme. Item, + Indytit, for consulting with the said Annie Sampsoun, Robert + Griersoun, and diuers vtheris Wichis, for the tressonabill staying of + the Quene's hame-cuming, be storme and wind; and rasing of storme, to + that effect; or ellis to haif drownit hir Majestie and hir cumpany, be + coniuring of cattis and casting of thame in the sea, at Leith, at the + bak of Robert Griersounis hous. + + _Barbara Napier_, continued. And siclyke, the said Barbara was + accusit, that sche gaif hir bodelie presens vpoun Alhallowewin last + was, 1590 yeiris, to the frequent conuentioune haldin att the Kirk of + North-Berwick, quhair sche dancit endlang the Kirk-yaird, and Gelie + Duncan playit on ane trump, Johnne Fiene missellit [muffled] led the + ring; Agnes Sampsoun and hir dochteris and all the rest following the + said Barbara, to the nowmer of sevin scoir of persounes.... And the + Devill start vp in the pulpett, lyke ane mekill blak man, haifand ane + blak buik in his hand, callit on ewerie ane of thame, desyring thame + all to be guid serwandis to him, and he sould be ane guid maister to + thame. Robert Griersoun and Johne Fian stuid on his left hand; and the + said Robert ffand grit fault with the Dewill, and cryit out, that all + quhilkis wer besyd mycht heir, becaus his hienes pictour was nocht + gewin thame, as wes promesit; the said Effie McCalyan remembrand and + bid[d]and the said Robert Griersoun to speir for the pictour, meaning + his Maiesties pictour, quhilk sould have been roistit. Robert + Griersoun said thir wordis, 'Quhair is the thing ye promiseit?' + meaning the pictour of walx, dewysit for roisting and vndoing his + hienes persoune, quhilk Agnes Sampsoune gaif to him; and Robert cryit + to 'haif the turne done'; yit his hienes name was nocht nameit, quhill + thay that wer wemen nameit him; craifand in playne termes his hienes + pictour. Bot he ansuerit, 'It sould be gottin the nixt meitting; and + he wald hald the nixt assemblie for that caus the soner: It was nocht + reddie at that tyme.' Robert Griersoune ansuerit, 'Ye promiseit twyis + and begylit ws.' And four honest-like wemene wer very ernist and + instant to haif itt. And the said Barbara and Effie McCalyane gatt + than ane promeis of the Dewill, that his hienes pictour sould be + gottin to thame twa, and that rycht sone: And this mater of his hienes + pictour was the caus of that assemblie. + +This ends the evidence of the witches; the point to be proved now is the +identity of the man whom they believed in and obeyed as God incarnate. + +In all cases of murder or attempted murder it is necessary to find the +person who would benefit, for murder is differentiated from manslaughter by +the fact that it is deliberately planned and that it is done for a motive. +In the case of the witches of North Berwick, the man who instigated the +meetings, and to whom consequently suspicion points, was Francis Stewart +Earl of Bothwell. His position as regards both the King and the witches +must therefore be investigated. + +Francis, afterwards Earl of Bothwell, was the eldest son of John Stewart +and Jane Hepburn, sister of that Earl of Bothwell whom Mary Queen of Scots +married. Francis succeeded his maternal uncle in title and estates. His +father, Lord John Stewart, was an illegitimate son of James V. The Pope, +however, legitimized all the natural children of James V; and Mary, after +her accession, granted letters of legitimation[150] to her two +half-brothers, John Stewart, and James, afterwards the Regent Moray. John +was slightly the elder of the two, and had he been legitimate would have +been the heir to the exclusion of Mary. The Regent Moray left only +daughters, whereas John Stewart had several sons, of whom Francis was the +eldest. Francis might therefore claim to be the next heir male to the +throne of Scotland, and possibly of England, had James VI died without +children. James's own opinion of the matter is shown in his speech to his +Parliament in 1592, when he denounced Bothwell as an aspirant to the +throne, although he was 'but a bastard, and could claim no title to the +crown'. Bothwell, however, was himself no bastard, though his father was. +But the significance of the witches' attempt, as well as the identity of +the chief personage at their meeting, is given in Barbara Napier's evidence +as to the reason for the attempted murder of the King, 'that another might +have ruled in his Majesty's place, and the government might have gone to +the Devil'. By changing the title 'the Devil' by which he was known to the +witches, to the title 'Earl of Bothwell' by which he was known outside the +community, the man and the motive are manifest. This hypothesis is borne +out by the contemporary accounts. + +The trial of the witches created a great stir, and Bothwell's name was +freely coupled with the witches'. He denied all complicity; this was only +natural, as confession would have meant an acknowledgement of high treason. +But his followers might have betrayed him. The two leaders, Agnes Sampson +and John Fian, were tortured. Sampson admitted that the wax image was made +at the instance of Francis, Earl of Bothwell; an admission sufficiently +damning, but beyond that she would say nothing. The real danger to Bothwell +lay in Fian. Under torture he made admissions and signed a confession in +the presence of the King. He was then + + 'by the maister of the prison committed to ward, and appointed to a + chamber by himselfe; where, foresaking his wicked wayes, acknowledging + his most ungodly lyfe, shewing that he had too much folowed the + allurements and enticements of Sathan, and fondly practised his + conclusions, by conjuring, witchcraft, inchantment, sorcerie, and such + like, hee renounced the Devill and all his wicked workes, vowed to + lead the lyfe of a Christian, and seemed newly converted to God. The + morrow after, upon conference had with him, he granted that the Devill + had appeared unto him in the night before, appareled all in blacke, + with a white wande in his hande; and that the Devill demaunded of him, + "If hee woulde continue his faithfull service, according to his first + oath and promise made to that effect": Whome (as hee then saide) he + utterly renounced to his face, and said unto him in this manner, + "Avoide! Sathan, avoide! for I have listned too much unto thee, and by + the same thou hast undone me; in respect whereof I utterly forsake + thee". To whome the Devill answered, that "once ere thou die thou + shalt bee mine". And with that (as he sayd) the Devill brake the white + wand, and immediately vanished foorth of his sight. Thus, all the + daie, this Doctor Fian continued verie solitarie, and seemed to have a + care of his owne soule, and would call uppon God, showing himselfe + penitent for his wicked life; neverthelesse, the same night, hee found + such meanes that he stole the key of the prison doore and chamber in + which he was, which in the night hee opened and fled awaie to the + Saltpans, where hee was alwayes resident, and first apprehended. Of + whose sodaine departure, when the Kings Majestie had intelligence, hee + presently commanded diligent inquirie to bee made for his + apprehension; and for the better effecting thereof hee sent publike + proclamations into all partes of his lande to the same effect. By + means of whose hot and harde pursuite he was agayn taken, and brought + to prison; and then, being called before the Kings Highnes, hee was + reexamined, as well touching his departure, as also touching all that + had before happened. But this Doctor, notwithstanding that his owne + confession appeareth, remaining in recorde under his owne hande + writting, and the same thereunto fixed in the presence of the Kings + Majestie and sundrie of his Councell, yet did hee utterly denie the + same. Whereupon the Kings Majestie, perceiving his stubborne + wilfulnesse, conceived and imagined, that in the time of his absence, + hee had entered into newe conference and league with the Devill his + maister'. [Fian was then subjected to the most horrible tortures that + could be devised.] 'And notwithstanding all these grievous paines and + cruel torments, hee would not confess anie thinges; so deeply had the + Devill entered into his heart, that hee utterly denied all that which + he before avouched; and would saie nothing thereunto, but this, that + what hee had done and sayde before, was onely done and sayde, for fear + of paynes which he had endured'.[151] + +He continued steadfast and was executed at the Castle Hill. + +The character of Fian is perfectly consistent. Under torture he signed a +confession, which confession might have implicated Bothwell. That night +Bothwell himself, or one of his emissaries, obtained access to the prisoner +and arranged for his escape. The wretched Fian was faced with death either +way; if he retracted his confession, he would die as a criminal by the +hands of the law; if he held to it, he would die as a traitor by the hands +of his comrades. There was no alternative. All that day he 'continued verie +solitarie', calling upon God, but by night he had made his choice and fled. +He apparently escaped without difficulty. The story of his stealing the +keys of his own cell and of the prison door is absurd; the escape was +obviously effected by connivance just as later on Bothwell's own escape was +effected. Fian went back to his own home, where, according to James's +surmise, he had an interview with the Devil (i.e. Bothwell), and there he +tamely waited till the officers of the law came and recaptured him. This +tameness is not in keeping with the rest of his character. A man with +sufficient courage and resource to get out of a strongly guarded prison +would have made good his escape; an easy enough matter in those turbulent +times. Fian then must have been retaken because he wished to be retaken. +For fear of torture and in hope of pardon he signed the first confession, +implicating Bothwell,[152] yet later he endured agonies of torture with the +certainty of death rather than acknowledge one word which might lead to the +discovery that James was bent upon. James's surmise was perhaps more than a +mere guess; it was prompted by his knowledge of the facts. Fian had had an +interview with his Master, whom he believed to be God Incarnate, and like +many a Christian martyr he atoned for the first betrayal by steadfast +courage through cruel torment even to death. + +Reading the accounts in the light of this supposition, it is seen that +every one, including James, suspected Bothwell. Even if they did not +acknowledge his divinity, they feared the magical powers which, as Chief of +the Witches, he was supposed to wield. It is impossible to study the +details of this period without realizing the extraordinary fear which James +had of his cousin; it was fear with an underlying horror, totally different +from his feeling towards his other turbulent subjects. When Bothwell, +seeking pardon, was introduced into Holyrood Palace by Lady Athol in the +early morning of July 24, 1593, he entered the King's chamber. James, +always undignified, was caught in the middle of his morning toilet; he +tried to run into the Queen's room, but the way was barred by Bothwell's +friends and the door was locked. 'The king, seeing no other refuge, asked +what they meant. Came they to seek his life? let them take it—they would +not get his soul.'[153] This remark, made in the urgency and excitement of +the moment, is highly significant. Had Bothwell been, like many of James's +other enemies, merely an assassin, James would not have spoken of his soul. +But Bothwell as the Devil of the witches had the right to demand the +yielding of the soul, and James was aware of the fact. + +The birth of James's children removed Bothwell's hopes of succession; the +power of the witch organization, of which he was the Chief, was broken by +the death of its leaders. He had made a strong bid for power, he failed, +fled the country, and finally died in poverty at Naples. There George +Sandys the traveller heard of him: 'Here a certaine _Calabrian_ hearing +that I was an _English_ man, came to me, and would needs perswade me that I +had insight in magicke: for that Earle _Bothel_ was my countryman, who +liues at _Naples_, and is in those parts famous for suspected +negromancie.'[154] + +The Devil being actually a human being, the letter of introduction to him, +given by a man-witch to a would-be proselyte, becomes quite credible. It is +worth quoting verbatim: + + 'Monseigneur, d'autant qu'il me faut retirer de la Religion des + Chrestiens, afin que ie multiplie vostre party, duquel estant, il est + raisonnable que ie vous glorifie et assemble tant de gens que ie + pourray, ie vous enuoye ce porteur pour estre du nombre: c'est + pourquoy ie vous prie de l'aider en ses amours.' + +Satan's reply to the novice shows a distinctly human trace of temper: + + 'Vous autres Chrestiens vous estes perfides et obstinez: Quand vous + auez quelque violent desir, vous vous departez de vostre maistre, et + auez recours à moy: mais quand vostre desir est accompli, vous me + tournez le dos comme à vn ennemi, et vous en retournez à vostre Dieu, + lequel estant benin et clement, vous pardonne et reçoit volontiers. + Mais fay moy vne promesse escrite et signee de ta main, par laquelle + tu renonces volontairement ton Christ et ton Baptesme, et me promets + que tu adhereras et seras auec moy iusqu'au iour du iugement; et apres + iceluy tu te delecteras encore auec moy de souffrir les peines + eternelles, et i'accompliray ton desir.'[155] + + +4. _As an Animal_ + +[Illustration] + +In many religions the disguising of the principal personage—whether god or +priest—as an animal is well known. The custom is very ancient—such +disguised human beings are found even among the palaeolithic drawings in +France; and on a slate palette belonging to the late pre-dynastic period of +Egypt there is a representation of a man disguised as a jackal and playing +on a pipe.[156] The ritual disguise as an animal is condemned, with great +particularity, as devilish, in the _Liber Poenitentialis_ of Theodore of +the seventh century (see _supra_, p. 21), showing that it continued in +force after the conversion of England to an outward appearance of +Christianity. From the analogy of other religions in which the custom +occurs, it would appear that it is a ritual for the promotion of fertility; +the animal represented being either the sacred animal of the tribe or the +creature most used for food. + +The suggestion that the Devil was a man, wearing either an animal's skin or +a mask in the form of an animal's head as a ritual disguise, accounts as +nothing else can for the witches' evidence as to his appearance and his +changes of form. A confusion, however, exists from the fact that the +witches, and therefore the recorders, usually spoke of the familiars as the +Devil; but in almost every case the disguised man can, on examination of +the evidence, be distinguished from the animal familiar. + +The animal forms in which the Devil most commonly appeared were bull, cat, +dog, goat, horse, and sheep. A few curious facts come to light on +tabulating these forms; i.e. the Devil appears as a goat or a sheep in +France only; he is never found in any country as a hare, though this was +the traditional form for a witch to assume; nor is he found as a toad, +though this was a common form for the familiar; the fox and the ass also +are unknown forms; and in Western Europe the pig is an animal almost +entirely absent from all the rites and ceremonies as well as from the +disguises of the Devil. + +The witches never admitted in so many words that the Devil was a man +disguised, but their evidence points strongly to the fact. In some cases +the whole body was disguised, in others a mask was worn, usually over the +face. The wearing of the mask is indicated partly by descriptions of its +appearance, and partly by the description of the Devil's voice. The +Lorraine witches in 1589 said that the Devils 'können nimmermehr die +Menschliche Stimme so aussdrücklich nachreden, dass man nicht leicht daran +mercke, dass es eine gemachte falsche Stimme sey. Nicolaea Ganatia, und +fast alle andere sagen, dass sie eine Stimme von sich geben, gleich denen, +so den Kopff in ein Fass oder zerbrochenen Hafen stecken und daraus reden. +Auch geben sie etwann eine kleine leise Stimme von sich.'[157] The North +Berwick Devil in 1590 was purposely disguised out of all recognition: 'The +Devil start up in the pulpit, like a mickle black man, with a black beard +sticking out like a goat's beard; and a high ribbed nose, falling down +sharp like the beak of a hawk; with a long rumpill' [tail].[158] This was +Barbara Napier's account; Agnes Sampson describes the same personage, 'The +deuell caused all the company to com and kiss his ers, quhilk they said was +cauld like yce; his body was hard lyk yrn, as they thocht that handled him; +his faice was terrible, his noise lyk the bek of an egle, gret bournyng +eyn: his handis and legis wer herry, with clawis vpon his handis and feit +lyk the griffon, and spak with a how voice.'[159] Boguet states that 'on +demanda à George Gandillon, si lors qu'il fut sollicité par Satã de se +bailler à luy, Satan parloit distinctement. Il respondit que non, & qu'à +peine pouuoit il comprendre ce qu'il disoit.'[160] The evidence of the +witches in the Basses-Pyrénées makes it clear that a disguise was worn, and +that a mask was placed on the back either of the head or of the person; +this also explains part of Agnes Sampson's evidence given above. The effect +of the mask at the back of the head was to make the man appear two-faced, +'comme le dieu Janus'. In the other case 'le diable estoit en forme de +bouc, ayant vne queue, & au-dessoubs vn visage d'homme noir ... & n'a +parole par ce visage de derriere.—Vne grande queüe au derriere, & vne +forme de visage au dessoubs: duquel visage il ne profere aucune parole, +ains luy sert pour donner à baiser à ceux qui bon luy semble.—Marie +d'Aspilecute dit qu'elle le baisa à ce visage de derriere au dessoubs d'vne +grande queuë; qu'elle l'y a baisé par trois fois, & qu'il auoit ce visage +faict comme le museau d'vn bouc.—Bertrand de Handuch, aagee de dix ans, +confessa que le cul du grãd maistre auoit vn visage derriere, & c'estoit le +visage de derriere qu'on baisoit, & non le cul.'[161] The Devil of the +Basses-Pyrénées evidently wore a mask over the face, for he had 'la voix +effroyable & sans ton, quand il parle on diroit que cest vn mullet qui se +met à braire, il a la voix casse, la parole malarticulee, & peu +intelligible, parcequ'il a tousiours la voix triste & enroüee'. On +occasions also 'il quitoit la forme de Bouc, & prenoit celle d'homme'.[162] +In 1614 at Orleans Silvain Nevillon said 'qu'il vit à la cheminée vn homme +noir duquel on ne voyoit pas la teste. Vit aussi vn grand homme noir à +l'opposite de celuy de la cheminée, & que ledit ho[~m]e noir parloit comme +si la voix fut sortie d'vn poinson. Dit: Que le Diable dit le Sermõ au +Sabbat, mais qu'on n'entend ce qu'il dit, parce qu'il parle co[~m]e en +grõdant.'[163] The devil who appeared to Joan Wallis, the Huntingdonshire +witch, in 1649, was in the shape of a man dressed in black, but he 'was not +as her husband, which speaks to her like a man, but he as he had been some +distance from her when he was with her'.[164] Thomazine Ratcliffe, a +Suffolk witch, said that the Devil 'spoke with a hollow, shrill +voyce'.[165] According to Mary Green (1665) the Somerset Devil, who was a +little man, 'put his hand to his Hat, saying, How do ye? speaking low but +big'.[166] In the same year Abre Grinset, another Suffolk witch, confessed +that she met the Devil, who was in the form of 'a Pretty handsom Young Man, +and spake to her with a hollow Solemn Voice'.[167] John Stuart at Paisley +(1678) said the Devil came to him as a black man, 'and that the black man's +Apparel was black; and that the black man's Voice was hough and +goustie'.[168] + +The coldness of the devil's entire person, which is vouched for by several +witches, suggests that the ritual disguise was not merely a mask over the +face, but included a covering, possibly of leather or some other hard and +cold substance, over the whole body and even the hands. Such a disguise was +apparently not always worn, for in the great majority of cases there is no +record of the Devil's temperature except in the sexual rites, and even then +the witch could not always say whether the touch of the Devil was warm or +not. In 1565 the Belgian witch, Digna Robert, said the devil 'était froid +dans tous ses membres'.[169] In 1590, at North Berwick, 'he caused all the +company to com and kiss his ers, quhilk they said was cauld lyk yce; his +body was hard lyk yrn, as they thocht that handled him'.[170] In 1598 +Pierre Burgot, whose statement is quoted by several authors, 'a confessé, +que le Diable luy donna à baiser sa main senestre, qui estoit noire, comme +morte, & toute froide'.[171] In 1609, in the Basses-Pyrénées, Isaac de +Queyran, aged 25, said that he and others 'le baiserent à vne fesse qui +estoit blanche & rouge, & auoit la forme d'vne grande cuisse d'vn homme, & +estoit velue'.[172] This shows the ritual disguise of the person and +suggests the use of an animal's hide with the hair still attached. In 1645 +the Essex witch Rebecca West said 'he kissed her, but was as cold as +clay'.[173] At Salisbury in 1653, when the witch Anne Bodenham persuaded +Anne Styles to join the community, 'then appeared two Spirits in the +likenesse of great Boyes, with long shagged black hair, and stood by her +looking over her shoulder, and the Witch took the Maids forefinger of her +right hand, and pricked it with a pin, and squeezed out the blood and put +it into a Pen, and put the Pen in the Maids hand, and held her hand to +write in a great book, and one of the Spirits laid his hand or Claw upon +the Witches whilest the Maid wrote; and the Spirits hand did feel cold to +the Maid as it touched her hand, when the witches hand and hers were +together writing'.[174] At Forfar in 1661 three of the witches agreed as to +the coldness of the Devil; 'Elspet Alexander confesses that the divill +kissed hir selfe that night and that it was ane cold kisse; Katheren Porter +confesseth that the divill tooke hir by the hand, that his hand was cold; +Isobell Smith confessed that he kissed hir and his mouth and breath were +cold.'[175] In 1662 the Crook of Devon witches were also in accord. Isabel +Rutherford 'confesst that ye was at ane meeting at Turfhills, where Sathan +took you by the hand and said "welcome, Isabel", and said that his hand was +cold.—Margaret Litster confessed that Sathan took you be the hand and +stayed the space of half an hour, Sathan having grey clothes and his hand +cold.—Janet Paton confessed that Sathan asked you gif ye would be his +servant, whilk ye did, and Sathan took you be the hand, and ye said that +his hand was cold.' On the other hand Agnes Murie 'knew not whether his +body was hot or cold'.[176] According to Isobel Gowdie at Auldearne in +1662, 'he was a meikle blak roch man, werie cold';[177] at Torryburn, +Lilias Adie found his skin was cold;[178] and the Crighton witches in 1678 +said, 'he was cold, and his breath was like a damp air'.[179] In 1697 +little Thomas Lindsay declared that 'Jean Fulton his Grand-mother awaked +him one Night out of his Bed, and caused him take a Black Grimm Gentleman +(as she called him) by the Hand; which he felt to be cold'.[180] + +The evidence as to the forms assumed by the Devil is tabulated here under +each animal, each section being arranged in chronological order. + +1. _Bull._—In 1593 at Angers 'Michel des Rousseaux, agé de 50 ans, dict +que ledict homme noir appellé Iupin se transforma aussitost en Bouc ... et +apres leur auoir baillé des boüetes de poudre, il se trãsforma en +Bouuard'.[181] At Aberdeen in 1597 Marion Grant confessed that 'the Devill +apperit to the, sumtyme in the scheap of a beist, and sumtyme in the scheap +of a man'. Jonet Lucas of the same Coven said that the Devil was with them, +'beand in likenes of ane beist'. Agnes Wobster, also of the same Coven, +acknowledged that 'thaireftir Satan apperit to the in the likenes of a +calff, and spak to the in manner forsaid, and baid the be a gude servand to +him'.[182] In 1608 Gabriel Pellé confessed that he went with a friend to +the Sabbath, where 'le Diable estoit en vache noire, & que cette vache +noire luy fit renoncer Dieu'.[183] De Lancre says that at Tournelle the +Devil appeared 'parfois comme vn grand Bœuf d'airain couché à terre, +comme vn Bœuf naturel qui se repose'.[184] At Lille in 1661 the witches +'adored a beast with which they committed infamous things'.[185] According +to Isobel Gowdie in 1662, the Devil of Auldearne changed his form, or +disguise, continually, 'somtym he vold be lyk a stirk, a bull, a deir, a +rae, or a dowg'.[186] [In the above, I have taken the word 'beast' in its +usual meaning as an animal of the cattle tribe, but it is quite possible +that the Lille beast, _beste_ in the original, may have been a goat and not +a bull. This seems likely from the fact that the sacrifice was by fire as +in the other places where the Devil used the goat-disguise.] + +2. _Cat._—The earliest example of the cat-disguise is in the trial of the +Guernsey witches in 1563, when Martin Tulouff confessed: + + '[*q] il y a viron ung quartier d'an passez [*q] il soy trouva + auvec[*q]s la Vieillesse aultremẽt dit Collenette Gascoing, en la + rue de la fosse au Coully, là ou l y avoet chinq ou vi chatz, d'ou il + y en avoet ung qui estoet noir, qui menoit la dance, et danssoient et + luy dyst lad^te Collenette, [*q] il besait led^t Chat et d^t [*q] il + estoet sur ses pieds plat, et que ladite Collenette le besa [*p] de + derriere, et luy [*p] la crysse, et [*q] frãcoize Lenouff sa mère y + estoet et Collette Salmon fae de Collas du port, laqlle alloet devãt + et s'agenouillerent to^s devãt le Chat et l'adorerẽt en luy baillãt + le^r foy, et luy dist ladite Vieillesse [*q] ledit Chat estoet le + diable.'[187] + +Françoise Secretain, in 1598, saw the Devil 'tantost en forme de chat'. +Rolande de Vernois said, 'Le Diable se presenta pour lors au Sabbat en +forme d'vn groz chat noir.'[188] In 1652 another French witch confessed +that 'il entra dans sa chambre en forme d'ung chat et se changea en la +posture d'un home vestu de rouge', who took her to the Sabbath.[189] Both +the Devonshire witches, Mary Trembles and Susanna Edwards, in 1682, stated +that they saw him as a lion, by which they possibly meant a large cat.[190] +In this connexion it is worth noting that in Lapland as late as 1767 the +devil appeared 'in the likeness of a cat, handling them from their feet to +their mouth, and counting their teeth'.[191] + +3. _Dog._—At Chelmsford in 1556 Joan Waterhouse 'dydde as she had seene +her mother doe, callynge Sathan, whiche came to her (as she sayd) in the +lykenes of a great dogge'.[192] In 1616 Barthélemy Minguet of Brécy was +tried for witchcraft. 'Enquis, comme il a aduis quand le Sabbat se doit +tenir. Respond, que c'est le Diable qui luy vient dire estant en forme de +chien noir, faict comme vn barbet, parle à luy en ceste forme. Enquis, en +quelle forme se met le Diable estant au Sabbat. Respond, qu'il ne l'a +iamais veu autrement qu'en forme de barbet noir. Enquis, quelles ceremonies +ils obseruent estant au Sabbat. Respond, que le Diable estant en forme de +barbet noir (comme dessus est dit) se met tout droit sur les pattes de +derriere, les preche'.[193] etc. In Guernsey in 1617 Isabel Becquet went to +Rocquaine Castle, 'the usual place where the Devil kept his Sabbath; no +sooner had she arrived there than the Devil came to her in the form of a +dog, with two great horns sticking up: and with one of his paws (which +seemed to her like hands) took her by the hand: and calling her by her name +told her that she was welcome: then immediately the Devil made her kneel +down: while he himself stood up on his hind legs; he then made her express +detestation of the Eternal in these words: _I renounce God the Father, God +the Son, and God the Holy Ghost_; and then caused her to worship and invoke +himself.'[194] Barton's wife, about 1655, stated that 'one Night going to a +dancing upon Pentland-hills, he went before us in the likeness of a rough +tanny-Dog, playing on a pair of Pipes, and his tail played ey wig wag wig +wag'.[195] In 1658 an Alloa witch named Jonet Blak declared that he +appeared to her first as 'a dog with a sowis head'.[196] In 1661 Jonet +Watson of Dalkeith said that 'the Deivill apeired vnto her, in the liknes +of ane prettie boy, in grein clothes, and went away from her in the liknes +of ane blak doug'.[197] According to Marie Lamont of Innerkip in 1662, 'the +devill in the likeness of a brown dog' helped to raise a storm.[198] +Margaret Hamilton, widow of James Pullwart of Borrowstowness in 1679, was +accused that she met 'the devil in the likeness of a man, but he removed +from you in the likeness of an black dog'.[199] The Highland witches in +the eighteenth century saw the devil as a dog; he was 'a large black ugly +tyke', to whom the witches made obeisance; the dog acknowledged the homage +'by bowing, grinning, and clapping his paws'.[200] In the case of the +dog-disguise, there is again a similarity with Lapp beliefs and customs, +the appearance of the Devil as a dog being not uncommon in Lapland.[201] + +4. _Goat._—An interesting point as regards this form of disguise is that +it does not occur in Great Britain, nor have I found it so far in Belgium. +It prevailed chiefly in France, from which all my examples are taken. At +Poictiers in 1574 'trois Sorciers & vne Sorciere declarent qu'ils estoyent +trois fois l'an, à l'assemblée generale, où plusieurs Sorciers se +trouuoyent prés d'vne croix d'vn carrefour, qui seruoit d'enseigne. Et là +se trouuoit vn grand bouc noir, qui parloit comme vne personne aux +assistans, & dansoyent à l'entour du bouc.'[202] At Avignon in 1581 'when +hee comes to be adored, he appeareth not in a humane forme, but as the +Witches themselues haue deposed, as soone as they are agreed of the time +that he is to mount vpon the altar (which is some rock or great stone in +the fields) there to bee worshipped by them, hee instantly turneth himselfe +into the forme of a great black Goate, although in all other occasions hee +vseth to appeare in the shape of a man.[203] In Lorraine in 1589 the Devil +'sich in einen zottelichten Bock verwandelt hat, und viel stärker reucht +und übeler stinckt als immer ein Bock im Anfang des Frühlings thun +mag'.[204] In Puy de Dôme in 1594 Jane Bosdeau's lover took her to a +meeting, and 'there appeared a great Black Goat with a Candle between his +Horns'.[205] In 1598 'Satan apres auoir prins la figure d'vn Bouc, se +consume en feu'.[206] In the Basses-Pyrénées in 1609: + + 'le Diable estoit en forme de bouc, ayant vne queue, & au-dessoubs vn + visage d'homme noir, & n'a parole par ce visage de derriere.—Marie + d'Aguerre dit qu'il y a vne grande cruche au milieu du Sabbat, d'où + sort le Diable en forme de bouc.—D'autres disent qu'il est comme vn + grand bouc, ayant deux cornes devant & deux en derriere; que celles de + devant se rebrassent en haut comme la perruque d'vne femme. Mais le + commun est qu'il a seulement trois cornes, & qu'il a quelque espece de + lumiere en celle du milieu. On luy voit aussi quelque espece de bonet + ou chapeau au dessus de ces cornes. On a obserué de tout temps que + lorsqu'il veut receuoir quelcun à faire pacte auec luy, il se presente + tousiours en homme, pour ne l'effaroucher ou effraier: car faire pacte + auec vn Bouc ouuertement, tiendroit plus de la beste que de la + creature raisonnable. Mais le pacte faict, lors qu'il veut receuoir + quelqu'vn à l'adoration, communemẽt il se represente en Bouc.'[207] + +Silvain Nevillon confessed at Orleans in 1614 'qu'il a veu le Diable en +plusieurs façons, tantost comme vn bouc, ayant vn visage deuant & vn autre +derriere'.[208] + +5. _Horse._—I give here only the references to the Devil when actually +disguised as a horse, but there are a very great number of cases where he +appeared riding on a horse. These cases are so numerous as to suggest that +the horse was part of the ritual, especially as the riding Devil usually +occurs in places where an animal disguise was not used, e.g. in 1598, in +Aberdeen, where Andro Man 'confessis that Crystsunday rydis all the tyme +that he is in thair cumpanie'.[209] The actual disguise as a horse is not +common. Elizabeth Stile of Windsor in 1579 'confesseth, her self often +tymes to haue gon to Father Rosimond house where she found hym sittyng in a +Wood, not farre from thence, vnder the bodie of a Tree, sometymes in the +shape of an Ape, and otherwhiles like an Horse'.[210] Helen Guthrie in 1661 +stated that when the Forfar witches were trying to sink a ship, 'the divell +wes there present with them all, in the shape of ane great horse. They +returned all in the same liknes as of befor, except that the divell wes in +the shape of a man.'[211] Mary Lacey of Salem in 1692 said that he +appeared in the shape of a horse. 'I was in bed and the devil came to me +and bid me obey him.'[212] + +6. _Sheep._—The sheep-disguise, which is perhaps a form of the goat, is +usually found in France only. In 1453 'Guillaume Edeline, docteur en +théologie, prieur de S. Germain en Laye, et auparavant Augustin, et +religieux de certaines aultres ordres ... confessa, de sa bonne et franche +voulonté, avoir fait hommage audit ennemy en l'espèce et semblance d'ung +mouton'.[213] Iaquema Paget and Antoine Gandillon in 1598 said that 'il +prenoit la figure d'vn mouton noir, portant des cornes'.[214] In 1614 at +Orleans Silvain Nevillon was induced to reveal all he knew; 'dit qu'il a +veu le Diable en plusieurs façons, tantost comme vn bouc, ores comme vn +gros mouton'.[215] + +The rarer animal disguises are the deer and the bear. Of these the deer is +found at Aberdeen in 1597, Andro Man 'confessis and affermis, thow saw +Christsonday cum owt of the snaw in liknes of a staig';[216] at Auldearne +in 1662, 'somtym he vold be lyk a stirk, a bull, a deir, a rae, or a +dowg';[217] at Hartford, Connecticut, 1662, Rebecca Greensmith said that +'the devil first appeared to her in the form of a deer or fawn'.[218] The +bear is still rarer, as I have found it only twice—once in Lorraine, and +once in Lancashire. In 1589 'es haben die Geister auch etwann Lust sich in +Gestalt eines Bären zu erzeigen'.[219] In 1613 Anne Chattox declared that +the Devil 'came vpon this Examinate in the night time: and at diuerse and +sundry times in the likenesse of a Beare, gaping as though he would haue +wearied [worried] this Examinate. And the last time of all shee, this +Examinate, saw him, was vpon Thursday last yeare but one, next before +Midsummer day, in the euening, like a Beare, and this Examinate would not +then speake vnto him, for the which the said Deuill pulled this Examinate +downe.'[220] + +FOOTNOTES: + +[Footnote 27: Danaeus, E 1, ch. iv.] + +[Footnote 28: Gaule, p. 62.] + +[Footnote 29: Cannaert, p. 45.] + +[Footnote 30: _Spalding Club Miscellany_, i, pp. 171, 172.] + +[Footnote 31: De Lancre, _Tableau_, pp. 398, 399.] + +[Footnote 32: Id., _L'Incredulité_, p. 801.] + +[Footnote 33: Baines, i, p. 607 note. For the name Mamillion see Layamon's +_Brut_, p. 155, Everyman Library.] + +[Footnote 34: Bourignon, _Vie_, p. 222.—Hale, p. 37.] + +[Footnote 35: Pitcairn, iii, pp. 605, 607, 613.] + +[Footnote 36: Hale, p. 58.] + +[Footnote 37: _Surtees Soc._, xl, pp. 191, 193.] + +[Footnote 38: Fountainhall, i. 15.] + +[Footnote 39: Howell, vi, 660.—J. Hutchinson, ii, p. 31.] + +[Footnote 40: _Alse Gooderidge_, pp. 9, 10.] + +[Footnote 41: Boguet, p. 54.] + +[Footnote 42: _Wonderfull Discouerie of Elizabeth Sawyer_, C 4, rev.] + +[Footnote 43: _County Folklore_, iii, Orkney, pp. 103, 107-8.] + +[Footnote 44: Stearne, pp. 28, 38] + +[Footnote 45: _Highland Papers_, iii, pp. 16, 17.] + +[Footnote 46: It is possible that the shoe was cleft like the modern +'hygienic' shoe. Such a shoe is described in the ballad of the _Cobler of +Canterbury_, date 1608, as part of a woman's costume: + + 'Her sleevës blue, her traine behind, + With silver hookes was tucked, I find; + Her shoës broad, and forked before.' +] + +[Footnote 47: Danaeus, ch. iv.] + +[Footnote 48: De Lancre, _Tableau_, p. 69.] + +[Footnote 49: Cooper, _Pleasant Treatise_, p. 2.] + +[Footnote 50: Burns Begg, p. 217.] + +[Footnote 51: _Examination of John Walsh._] + +[Footnote 52: Potts, D 3, B 2.] + +[Footnote 53: Baines, i, p. 607 note.] + +[Footnote 54: Hale, p. 46.] + +[Footnote 55: Howell, iv, 833, 836, 840, 854-5.] + +[Footnote 56: Stearne, p. 13.—Davenport, p. 13.] + +[Footnote 57: Stearne, pp. 22, 29, 30.] + +[Footnote 58: Glanvil, pt. ii, pp. 136, 137, 147, 149, 156, 161-5.] + +[Footnote 59: Hale, p. 58.] + +[Footnote 60: Petto, p. 18.] + +[Footnote 61: Denham Tracts, ii, p. 301.] + +[Footnote 62: Howell, viii, 1035.] + +[Footnote 63: _Elinor Shaw and Mary Phillips_, p. 6.] + +[Footnote 64: Pitcairn, i, pt. ii, pp. 51-6.] + +[Footnote 65: Id., i, pt. ii, p. 162.] + +[Footnote 66: Id., i, pt. ii, pp. 245-6, 239. Spelling modernized.] + +[Footnote 67: Melville, pp. 395-6.] + +[Footnote 68: Pitcairn, i, pt. ii, p. 210.] + +[Footnote 69: _Spalding Club Miscellany_, i, pp. 124, 127, 164, 172.] + +[Footnote 70: Pitcairn, ii, p. 537.] + +[Footnote 71: _County Folklore_, iii, p. 103. Orkney.] + +[Footnote 72: From the record of the trial in the Justiciary Court, +Edinburgh.] + +[Footnote 73: _Spottiswode Miscellany_, ii, p. 65.] + +[Footnote 74: Pitcairn, iii, p. 599.] + +[Footnote 75: Sinclair, p. 122.] + +[Footnote 76: Id., p. 47.] + +[Footnote 77: Arnot, p. 358.] + +[Footnote 78: _Scottish Antiquary_, ix, pp. 50, 51.] + +[Footnote 79: Kinloch, pp. 114, 128, 132.] + +[Footnote 80: Pitcairn, iii, p. 601.] + +[Footnote 81: From the records in the Justiciary Court, Edinburgh.] + +[Footnote 82: Pitcairn, iii, p. 603.] + +[Footnote 83: Burns Begg, pp. 221-39.] + +[Footnote 84: Sharpe, pp. 131, 134.] + +[Footnote 85: _Hogers_, a coarse stocking without the foot.] + +[Footnote 86: Glanvil, pt. ii, pp. 291-5, 297.] + +[Footnote 87: _Scots Magazine_, 1814, p. 200.] + +[Footnote 88: _Narrative of the Sufferings of a Young Girle_, pp. +xxxix-xli—_Sadd. Debell._, pp. 38-40.] + +[Footnote 89: _A true and full Relation of the Witches of Pittenweem_, p. +10.—Sinclair, p. lxxxix.] + +[Footnote 90: Sharpe, p. 191.] + +[Footnote 91: _Camden Society_, Lady Alice Kyteler, p. 3.] + +[Footnote 92: _Journal d'un bourgeois de Paris_, p. 687.] + +[Footnote 93: De Lancre, _Tableau_, p. 123.] + +[Footnote 94: Bodin, p. 226.] + +[Footnote 95: Boguet, pp. 8, 96.] + +[Footnote 96: De Lancre, _Tableau_, p. 130.] + +[Footnote 97: Id., _L'Incredulité_, pp. 799, 800. The second Devil is +called Tramesabot on p. 802.] + +[Footnote 98: Van Elven, _La Tradition_, v (1891), p. 215. Neither the +witches' names nor the place are given.] + +[Footnote 99: Cannaert, pp. 44, 53-4, 60.] + +[Footnote 100: Fountainhall, i, p. 14.] + +[Footnote 101: Horneck, pt. ii, p. 316.] + +[Footnote 102: Taylor, pp. 81, 118.] + +[Footnote 103: Green, pp. 9, 14.] + +[Footnote 104: Howell, vi, 660, 664; J. Hutchinson, ii, pp. 31, 37.] + +[Footnote 105: Pitcairn, i, pt. ii, p. 51.] + +[Footnote 106: Melville, p. 395.] + +[Footnote 107: Pitcairn, i, pt. ii, p. 246. Spelling modernized.] + +[Footnote 108: _Spalding Club Misc._, i, p. 127.] + +[Footnote 109: De Lancre, _Tableau_, p. 68.] + +[Footnote 110: _Scottish Antiquary_, ix, pp. 50, 51.] + +[Footnote 111: Pitcairn, iii, p. 601.] + +[Footnote 112: Burns Begg, pp. 221, 223, 234, 235, 239.] + +[Footnote 113: Taylor, p. 81.] + +[Footnote 114: Cannaert, p. 60.] + +[Footnote 115: Glanvil, pt. ii, p. 164.] + +[Footnote 116: Chambers, iii, p. 298.] + +[Footnote 117: Glanvil, pt. ii, p. 316.] + +[Footnote 118: Sinclair, p. lxxxix.] + +[Footnote 119: Pitcairn, i, pt. ii, p. 56.] + +[Footnote 120: Id., i, pt. ii, p. 163.] + +[Footnote 121: _Spalding Club Misc._, pp. 119-21.] + +[Footnote 122: Id., i, p. 171.] + +[Footnote 123: Pitcairn, ii, p. 478.] + +[Footnote 124: De Lancre, _L'Incredulité_, p. 36.] + +[Footnote 125: Id., _Tableau_, p. 401.] + +[Footnote 126: Potts, B 4.] + +[Footnote 127: _Wonderful Discovery of Margaret and Phillip Flower_, p. +117.] + +[Footnote 128: Sinclair, p. 160.] + +[Footnote 129: Kinloch, p. 144.] + +[Footnote 130: Law, p. 27 note.] + +[Footnote 131: Cotton Mather, p. 159.] + +[Footnote 132: _Rehearsall both straung and true_, par. 24.] + +[Footnote 133: _Calendar of State Papers._ Domestic, 1584, p. 220.] + +[Footnote 134: Stearne, p. 45.] + +[Footnote 135: Gerish, _The Divel's Delusions_, p. 11.] + +[Footnote 136: Pitcairn, i, pt. ii, pp. 161-4.] + +[Footnote 137: Id., ii, pp. 26-7.] + +[Footnote 138: Hibbert, p. 578.] + +[Footnote 139: Sinclair, p. 48.] + +[Footnote 140: From the record in the Justiciary Office, Edinburgh.] + +[Footnote 141: Chambers, iii, p. 299.] + +[Footnote 142: Ravaisson, 1679, pp. 334-6.] + +[Footnote 143: Mather, pp. 120, 125; J. Hutchinson, _History_, ii, pp. 37 +seq.] + +[Footnote 144: Boguet, p. 125.] + +[Footnote 145: _Lawes against Witches and Conivration_, p. 7.] + +[Footnote 146: Wilson, ii, p. 158.] + +[Footnote 147: The trials are published by Pitcairn, i, pt. ii.] + +[Footnote 148: There were present on this occasion thirty-nine persons, or +three Covens. See chap. vii on the Organization.] + +[Footnote 149: _Bannatyne Club_, Melville, _Memoirs_, p. 395. The +sycophantic Melville adds; 'And certanly he is a man of God, and dois na +wrang wittingly, bot is inclynit to all godlynes, justice and virtu; +therfore God hes preserued him in the midis of many dangers.'] + +[Footnote 150: _Reg. Mag. Sig. Scot._, No. 565, Feb. 7, 1550/1.] + +[Footnote 151: _Newes from Scotland._ Quoted in Pitcairn, i, pt. ii, pp. +213-23.] + +[Footnote 152: It is perhaps significant that the confession of John Fian, +and the trials of both Barbara Napier and of Bothwell himself for +witchcraft, have disappeared from the Justiciary Records.] + +[Footnote 153: Burton, v, p. 283.] + +[Footnote 154: Sandys, p. 250.] + +[Footnote 155: De Lancre, _Tableau_, pp. 176, 177.] + +[Footnote 156: Quibell, pl. xxviii. The palette itself is now in the +Ashmolean Museum, Oxford.] + +[Footnote 157: Remigius, pt. i, p. 38.] + +[Footnote 158: Pitcairn, i, pt. ii, p. 246. Spelling modernized.] + +[Footnote 159: Melville, p. 395.] + +[Footnote 160: Boguet, p. 56.] + +[Footnote 161: De Lancre, _Tableau_, pp. 68, 73, 126.] + +[Footnote 162: De Lancre, _Tableau_, pp. 225, 398.] + +[Footnote 163: Id., _L'Incredulité_, pp. 799-801.] + +[Footnote 164: Stearne, p. 13.] + +[Footnote 165: Id., p. 22.] + +[Footnote 166: Glanvil, pt. ii, p. 164.] + +[Footnote 167: Petto, p. 18.] + +[Footnote 168: Glanvil, pt. ii, pp. 294-5.] + +[Footnote 169: Cannaert, p. 54.] + +[Footnote 170: Melville, _Memoirs_, p. 395.] + +[Footnote 171: Boguet, pp. 53-4.] + +[Footnote 172: De Lancre, _Tableau_, p. 148.] + +[Footnote 173: Howell, iv, 842.] + +[Footnote 174: More, pp. 196-7.] + +[Footnote 175: Kinloch, pp. 115, 129, 132.] + +[Footnote 176: Burns Begg, pp. 219, 221, 228, 230.] + +[Footnote 177: Pitcairn, iii, p. 603.] + +[Footnote 178: Chambers, iii, 298.] + +[Footnote 179: Fountainhall, i, p. 14.] + +[Footnote 180: _Narrative of the Sufferings of a Young Girle_, p. xli; +_Sadd. Debell._, p. 40.] + +[Footnote 181: De Lancre, _L'Incredulité_, p. 769.] + +[Footnote 182: _Spalding Club Misc._, i, p. 129.] + +[Footnote 183: De Lancre, _L'Incredulité_, p. 794.] + +[Footnote 184: Id., _Tableau_, p. 68.] + +[Footnote 185: Bourignon, _Parole_, p. 87; Hale, p. 26.] + +[Footnote 186: Pitcairn, iii, p. 613.] + +[Footnote 187: From a trial in the Guernsey Greffe.] + +[Footnote 188: Boguet, pp. 8, 70, 411.] + +[Footnote 189: _La Tradition_, v (1891), p. 215.] + +[Footnote 190: Howell, viii, 1034, 1036.] + +[Footnote 191: Pinkerton, i, p. 473.] + +[Footnote 192: _Witches of Chelmsford_, p. 34; Philobiblon Soc., viii.] + +[Footnote 193: De Lancre, _L'Incredulité_, p. 805.] + +[Footnote 194: Goldsmid, p. 12.] + +[Footnote 195: Sinclair, p. 163.] + +[Footnote 196: _Scottish Antiquary_, ix, 51.] + +[Footnote 197: Pitcairn, iii, p. 601.] + +[Footnote 198: Sharpe, p. 132.] + +[Footnote 199: _Scots Magazine_, 1814, p. 201. Spelling modernized.] + +[Footnote 200: Stewart, p. 175. The whole account is marred by the would-be +comic style adopted by the author.] + +[Footnote 201: Pinkerton, i, p. 473.] + +[Footnote 202: Bodin, p. 187.] + +[Footnote 203: Michaelis, _Discourse_, p. 148.] + +[Footnote 204: Remigius, pt. i, p. 90.] + +[Footnote 205: F. Hutchinson, _Historical Essay_, p. 42.] + +[Footnote 206: Boguet, p. 141.] + +[Footnote 207: De Lancre, _Tableau_, pp. 67, 68, 69, 126.] + +[Footnote 208: Id., _L'Incredulité_, p. 800.] + +[Footnote 209: _Spalding Club Misc._, i, p. 125. Cp. Elworthy on the +Hobby-horse as the Devil, _Horns of Honour_, p. 140.] + +[Footnote 210: _Rehearsall both Straung and True_, par. 24.] + +[Footnote 211: Kinloch, pp. 122-3.] + +[Footnote 212: Howell, vi, 663-4; J. Hutchinson, ii, pp. 36-7.] + +[Footnote 213: Chartier, iii, 44-5.] + +[Footnote 214: Boguet, p. 70.] + +[Footnote 215: De Lancre, _L'Incredulité_, p. 800.] + +[Footnote 216: _Spalding Club Misc._, i, p. 121.] + +[Footnote 217: Pitcairn, iii, p. 613.] + +[Footnote 218: Taylor, p. 98.] + +[Footnote 219: Remigius, p. 98.] + +[Footnote 220: Potts, E 3.] + + + + +III. ADMISSION CEREMONIES + + +1. _General_ + +In the ceremonies for admission, as in all the other ceremonies of the +cult, the essentials are the same in every community and country, though +the details differ. The two points which are the essence of the ceremony +are invariable: the first, that the candidates must join of their own free +will and without compulsion; the second, that they devote themselves, body +and soul, to the Master and his service. + +The ceremonies of admission differed also according to whether the +candidate were a child or an adult. The most complete record of the +admission of children comes from the Basses-Pyrénées in 1609: + + 'Les Sorcieres luy offrẽt des petits enfans le genoüil en terre, + lui disant auec vne soubmission, _Grand seigneur, lequel i'adore, ie + vous ameine ce nouueau seruiteur, lequel veut estre perpetuellement + vostre esclaue_: Et le Diable en signe de remerciement & gratification + leur respond, _Approchez vous de moy_: à quoy obeissant, elles en se + trainant à genouil, le luy presentent, & luy receuant l'enfant entre + ses bras, le rend à la Sorciere, la remercie, & puis luy recommande + d'en auoir soing, leur disant par ce moyen sa troupe s'augmentera. Que + si les enfans ayans attainct l'aage de neuf ans, par malheur se voüent + au Diable sans estre forcez ny violentez d'aucun Sorcier, ils se + prosternent par terre deuant Satan: lequel iettant du feu par les + yeux, leur dit, Que demandez vous, voulez vous estre à moy? ils + respondent qu'ouy, il leur dict, Venez vous de vostre bonne volonté? + ils respondent qu'ouy, Faictes donc ce que ie veux, & ce que ie fay. + Et alors la grande maistresse & Royne du Sabbat qui leur sert de + pedagogue, dict à ce nouueau qui se presente, qu'il die à haute voix, + _Ie renie Dieu premierement, puis Iesus Christ son Fils, le S. Esprit, + la vierge, les Saincts, la Saincte Croix, le Chresme, le Baptesme, & + la Foy que ie tiens, mes Parrain & Marraine, & me remets de tout + poinct en ton pouuoir & entre tes mains, ne recognois autre Dieu: si + bien que tu es mon Dieu & ie suis ton esclaue_. Aprés on luy baille vn + crapaud habillé auec son capot ou manteau, puis il commande qu'on + l'adore; si bien qu'obeyssans & estants mis à genouil, ils baisent le + Diable auprés de l'œil gauche, à la poitrine, à la fesse, à la + cuisse, & aux parties honteuses, puis leuant la queue ils luy baisent + le derriere.'[221] + +The novice was then marked by a scratch from a sharp instrument, but was +not admitted to the 'high mysteries' till about the age of twenty.[222] As +no further ceremonies are mentioned, it may be concluded that the +initiation into these mysteries was performed by degrees and without any +special rites. + +At Lille, about the middle of the seventeenth century, Madame Bourignon +founded a home for girls of the lowest classes, 'pauvres et mal-originées, +la plus part si ignorantes au fait de leur salut qu'elles vivoient comme +des bêtes'.[223] After a few years, in 1661, she discovered that thirty-two +of these girls were worshippers of the Devil, and in the habit of going to +the Witches' Sabbaths. They 'had all contracted this Mischief before they +came into the House'.[224] One of these girls named Bellot, aged fifteen, +said 'that her Mother had taken her with her when she was very Young, and +had even carried her in her Arms to the Witches Sabbaths'.[225] Another +girl of twelve had been in the habit of going to the Sabbath since she also +was 'very Young'. As the girls seem to have been genuinely fond of Madame +Bourignon, she obtained a considerable amount of information from them. +They told her that all worshippers of the Devil 'are constrained to offer +him their Children. When a child thus offered to the Devil by its Parents, +comes to the use of Reason, the Devil then demands its Soul, and makes it +deny God and renounce Baptism, and all relating to the Faith, promising +Homage and Fealty to the Devil in manner of a Marriage, and instead of a +Ring, the Devil gives them a Mark with an iron awl [aleine de fer] in some +part of the Body.'[226] + +It is also clear that Marguerite Montvoisin[227] in Paris had been +instructed in witchcraft from an early age; but as the trial in which she +figures was for the attempted poisoning of the king and not for witchcraft, +no ceremonies of initiation or admission are recorded. + +In Great Britain the ceremonies for the reception of children are not given +in any detail, though it was generally acknowledged that the witches +dedicated their children to the Devil as soon as born; and from the +evidence it appears that in many cases the witches had belonged to that +religion all their lives. It was sometimes sufficient evidence against a +woman that her mother had been a witch,[228] as it presupposed that she had +been brought up as a worshipper of the Devil. + +The Anderson children in Renfrewshire were all admitted to the society at +an early age.[229] Elizabeth Anderson was only seven when she was first +asked to swear fealty to the 'black grim Man.' James Lindsay was under +fourteen, and his little brother Thomas was still 'below pupillarity' at +the time of the trial, where he declared that he had been bribed, by the +promise of a red coat, to serve 'the Gentleman, whom he knew thereafter to +be the Devil'.[230] At Forfar in 1661, Jonet Howat was so young that when +Isabel Syrie 'presented hir to the divell, the divell said, What shall I do +with such a little bairn as she?' He accepted her, however, and she was +evidently the pet of the community, the Devil calling her 'his bonny +bird'.[231] At Paisley, Annabil Stuart was fourteen when, at her mother's +persuasion, she took the vows of fidelity to the Devil.[232] + +Elizabeth Frances at Chelmsford (tried in 1556) was about twelve years old +when her grandmother first taught her the art of witchcraft.[233] Elizabeth +Demdike, the famous Lancashire witch, 'brought vp her owne Children, +instructed her Graund-children, and tooke great care and paines to bring +them to be Witches'.[234] One of her granddaughters, Jennet Device, was +aged nine at the time of the trial. + +In Sweden the children were taken regularly to the assemblies,[235] and in +America[236] also a child-witch is recorded in the person of Sarah Carrier, +aged eight, who had made her vows two years before at her mother's +instigation. + +The ceremony for the admission of adults who were converts to the witch +religion from Christianity follow certain main lines. These are (1) the +free consent of the candidate, (2) the explicit denial and rejection of a +previous religion, (3) the absolute and entire dedication of body and soul +to the service and commands of the new Master and God. + +The ceremonies being more startling and dramatic for adults than for +children, they are recorded in Great Britain with the same careful detail +as in France, and it is possible to trace the local variations; although in +England, as is usual, the ceremonies had lost their significance to a far +greater extent than in Scotland, and are described more shortly, probably +because they were more curtailed. + +The legal aspect of the admission ceremonies is well expressed by Sir +George Mackenzie, writing in 1699 on the Scotch laws relating to witchcraft +in the seventeenth century: + + 'As to the relevancy of this Crime, the first Article useth to be + _paction_ to serve the Devil, which is certainly relevant, _per se_, + without any addition.... Paction with the Devil is divided by Lawyers, + in _expressum_, _& tacitum_, an express and tacit Paction. Express + Paction is performed either by a formal Promise given to the Devil + then present, or by presenting a Supplication to him, or by giving the + promise to a Proxie or Commissioner impowered by the Devil for that + effect, which is used by some who dare not see himself. The _Formula_ + set down by _Delrio_, is, _I deny God Creator of Heaven and Earth, and + I adhere to thee, and believe in thee_. But by the Journal Books it + appears, that the ordinary Form of express Paction confest by our + Witness, is a simple Promise to serve him. Tacit Paction is either + when a person who hath made no express Paction, useth the Words or + Signs which Sorcerers use, knowing them to be such.... Renouncing of + Baptism is by _Delrio_ made an effect of Paction, yet with us it is + relevant, _per se_ ... and the Solemnity confest by our Witches, is + the putting one hand to the crown of the Head, and another to the + sole of the Foot, renouncing their Baptism in that posture. _Delrio_ + tells us, that the Devil useth to Baptize them of new, and to wipe off + their Brow the old Baptism: And our Witches confess always the giving + them new Names.... The Devil's Mark useth to be a great Article with + us, but it is not _per se_ found relevant, except it be confest by + them, that they got that Mark with their own consent; _quo casu_, it + is equivalent to a Paction. This Mark is given them, as is alledg'd, + by a Nip in any part of the body, and it is blew.'[237] + +Reginald Scot,[238] writing considerably earlier, gives a somewhat similar +account of the English witches, though couched in less legal phraseology: + + 'The order of their bargaine or profession is double; the one solemne + and publike; the other secret and priuate. That which is called + solemne or publike, is where witches come togither at certeine + assemblies, at the times prefixed, and doo not onelie see the diuell + in visible forme; but confer and talke familiarlie with him. In which + conference the diuell exhorteth them to obserue their fidelitie vnto + him, promising them long life and prosperitie. Then the witches + assembled, commend a new disciple (whom they call a nouice) vnto him: + and if the diuell find that yoong witch apt and forward in + renunciation of christian faith, in despising anie of the seuen + sacraments, in treading upon crosses, in spetting at the time of + eleuation, in breaking their fast on fasting daies, and fasting on + sundaies; then the diuell giueth foorth his hand, and the nouice + joining hand in hand with him, promiseth to obserue and keepe all the + diuell's commandements. This done, the diuell beginneth to be more + bold with hir, telling hir plainlie that all this will not serue his + turne; and therefore requireth homage at hir hands: yea, he also + telleth hir, that she must grant him both hir bodie and soule to be + tormented in euerlasting fire: which she yeeldeth vnto. Then he + chargeth hir, to procure as manie men, women, and children also, as + she can, to enter into this societie.... Sometimes their homage with + their oth and bargaine is receiued for a certeine terme of yeares; + sometimes for euer. Sometimes it consisteth in the deniall of the + whole faith, sometimes in part. The first is, when the soule is + absolutelie yeelded to the diuell and hell-fier: the other is, when + they haue but bargained not to obserue certeine ceremonies and + statutes of the church; as to conceale faults at shrift, to fast on + sundaies, etc. And this is doone either by oth, protestation of words, + or by obligation in writing, sometimes sealed with wax, sometimes + signed with bloud.' + +Forbes says that + + 'an express Covenant is entred into betwixt a Witch, and the Devil + appearing in some visible Shape. Whereby the former renounceth God and + his Baptism, engages to serve the Devil, and do all the Mischief he + can as Occasion offers, and leaves Soul and Body to his Disposal after + Death. The Devil on his part articles with such Proselytes, concerning + the Shape he is to appear to them in, the Services they are to expect + from him, upon the Performance of certain Charms or ceremonious Rites. + This League is made verbally, if the Party cannot write. And such as + can write, sign a written Covenant with their Blood.'[239] + +The general order of the ceremony of admission can be gathered from the +evidence given at the trials, though no one trial gives the order in its +entirety. The ceremony might take place privately, at a local meeting, or +in full Sabbath; it was the same for either sex, except that the men were +not usually introduced, the women were sometimes introduced, sometimes not. +If there were any sort of introduction, it was by some one who was +acquainted with the candidate; usually the person who had induced her to +join. She was brought before the Devil, who asked her if she would be his +faithful servant, and if she would renounce her previous religion, and +dedicate herself to his service, taking him as her God. After the +renunciation and vows, the Devil baptized her in his own great name, and +among the Scotch witches gave her a new name by which she was known +afterwards at the Sabbaths and other meetings. The ceremony concluded by +giving the witch a mark or 'flesh-brand' on some part of the body. + + +2. _The Introduction_ + +It is not clear whether the introduction of a candidate by a member of the +society was an early or a late detail. It is quite possible that it was +early, the introducer standing in the same relation to the candidate as the +Christian sponsors stand to a candidate for baptism. On the other hand, it +is quite comprehensible that, when the witch religion became an object of +persecution, no new member could be admitted unless vouched for by some +trustworthy person. In the cases where the first meetings with the Devil +are recorded, both systems are apparently in vogue. Occasionally, however, +the accounts show a confusion on the part of the recorder. Thus Anne +Chattox said that Mother Demdike introduced her to the Devil in Mother +Demdike's own house, and that she there yielded her soul to him; and in +another place she is reported as saying that 'a thing like a Christian man, +for foure yeares togeather, did sundry times come to this Examinate, and +requested this Examinate to giue him her Soule: And in the end, this +Examinate was contented to giue him her sayd Soule, shee being then in her +owne house, in the Forrest of Pendle.'[240] The two statements are not +inconsistent if we conclude that in her own house she consented to join the +society, and in Mother Demdike's presence she took the vows. As a rule the +men seem to have joined at the direct invitation of the Devil himself, +especially when they came of witch families. + + +3. _The Renunciation and Vows_ + +The renunciation of previous errors of faith and the vows of fidelity to +the new belief are part of the ceremony of admission of any convert to a +new religion. The renunciation by the witches was explicit, but the records +are apt to pass it over in a few words, e.g. 'I denied my baptism,' 'I +forsook God and Christ,' 'Ils renient Dieu, la Vierge, et le reste,' 'Vne +renonciation expresse à Iesu-Christ & à la foy'; but occasionally the words +are given in full. Mackenzie, quoting from Del Rio, gives the formula thus: +'I deny God Creator of Heaven and Earth, and I adhere to thee, and believe +in thee.'[241] The actual formula is still extant in the case of the priest +Louis Gaufredy, tried before the Parliament of Aix in 1611: + + 'Ie Louys Gaufredy renonce à tous les biens tant spirituels que + corporels qui me pourroyent estre conferez de la part de Dieu, de la + vierge Marie & de tous les Saincts de Paradis, pareillement de mon + patron S. Iean Baptiste, S. Pierre, S. Paul, & S. François, & de me + donner de corps & d'ame à Lucifer icy present auec tous les biens que + ie feray à iamais: excepté la valeur du Sacrement pour le regard de + ceux qui le recevront: Et ainsi le signe et atteste.'[242] + +Jeannette d'Abadie, aged sixteen, said that she was made to 'renoncer & +renier son Createur, la saincte Vierge, les Saincts, le Baptesme, pere, +mere, parens, le ciel, la terre & tout ce qui est au monde'.[243] The +irrevocability of this renunciation was impressed upon the Swedish witches +in a very dramatic manner: 'The Devil gave them a Purse, wherein there were +shavings of Clocks with a Stone tied to it, which they threw into the +water, and then were forced to speak these words: _As these Shavings of the +Clock do never return to the Clock from which they are taken, so may my +Soul never return to Heaven._'[244] + +The vows to the new God were as explicit as the renunciation of the old. +Danaeus says, 'He commaundeth them to forswere God theyr creator and all +his power, promising perpetually to obey and worship him, who there +standeth in their presence.'[245] The English witches merely took the vow +of fealty and obedience, devoting themselves body and soul to him; +sometimes only the soul, however, is mentioned: but the Scotch witches of +both sexes laid one hand on the crown of the head, the other on the sole of +the foot, and dedicated all that was between the two hands to the service +of the Master.[246] There is a slight variation of this ceremony at +Dalkeith in 1661, where the Devil laid his hand upon Jonet Watson's head, +'and bad her "give all ower to him that was vnder his hand", and shoe did +so'.[247] + +In Southern France the candidates, after renouncing their old faith, +'prennent Satan pour leur pere et protecteur, & la Diablesse pour leur +mere'.[248] At Lille the children called the ceremony the Dedication,[249] +showing that the same rite obtained there. + + +4. _The Covenant_ + +The signing of a covenant does not occur in every case and was probably a +late introduction. Forbes, as quoted above, gives the contract between the +Devil and his follower, with the part which each engages to perform. In +Somerset the witches signed whether they could write or not, those who +could not write putting a cross or circle as their mark.[250] + +The free consent of the candidate is a point always insisted on, and by the +confessions of the witches themselves the consent was often not merely +freely but actually willingly given. Isobel Crawford of the Irvine Coven in +1618 was accused that the devil 'come to hir awin dur in similitud of ane +blak man, and prommeist, gif sche wold be his servand, sche sould have geir +aneuch, and sould not want. Quhairunto sche was ever reddy to accord.'[251] +Little Jonet Howat said that the Devil 'bade her renounce her God, and she +answered, Marry, shall I'.[252] In the dittay against Christian Grieve, it +is stated that 'Sathan desired you to be his servant whilk ye willingly +granted to be.... And sicklike the minister posing you upon the foresaid +particulars especially anent the renunciation of your Baptism, ye answered +that Sathan speired at you if ye would do it and ye answered "I warrand did +I."'[253] Bessie Henderson and Janet Brugh, of the same Coven, acknowledged +the same. To the former 'the Devil appeared and asked you gif you would be +his servant whilk ye freely and instantly accepted and granted +thereto'.[254] Janet Brugh was rather more emphatic: 'Sathan desired you to +be his servant whilk ye willingly promised to be and likeways desired you +to renounce your baptism whilk ye willingly did.'[255] + +The written contract appealed very strongly to the legal minds of the +judges and magistrates, and it is therefore often mentioned, but in Great +Britain there is no record of the actual wording of any individual +covenant; the Devil seems to have kept the parchment, paper, or book in his +own custody. In France, however, such contracts occasionally fell into the +hands of the authorities; the earliest case being in 1453, when Guillaume +Edeline, Prior of St. Germain-en-Laye, signed a compact with the Devil, +which compact was afterwards found upon his person.[256] The witch +Stevenote de Audebert, who was burnt in January 1619, showed de Lancre 'le +pacte & conuention qu'elle auoit faict auec le Diable, escrite en sang de +menstruës, & si horrible qu'on auoit horreur de la regarder'.[257] + +The contract was said to be signed always in the blood of the witch, and +here we come to a confusion between the mark made _on_ the person and the +mark made _by_ the person. It seems clear that part of the ceremony of +initiation was the cutting of the skin of the candidate to the effusion of +blood. This is the early rite, and it seems probable that when the written +contract came into vogue the blood was found to be a convenient +writing-fluid, or was offered to the Devil in the form of a signature. This +signing of a book plays a great part in the New England trials. + +The contract was usually for the term of the witch's life, but sometimes it +was for a term of years, the number of which varies considerably. As Scot +says, 'Sometimes their homage with their oth and bargaine is receiued for a +certeine terme of yeares; sometimes for ever.'[258] Popular belief assigns +seven years as the length of time, at the end of which period the Devil was +supposed to kill his votary. The tradition seems to be founded on fact, but +there is also a certain amount of evidence that the witch was at liberty to +discontinue or renew the contract at the end of the allotted term. Such a +renewal seems also to have been made on the appointment of a new Chief. In +France, England, and New England the term of years is mentioned; in +Scotland it is mentioned by the legal authorities, but from the fact that +it occurs seldom, if ever, in the trials it would seem that the contract of +the Scotch witches was for life. + +Magdalene de la Croix, Abbess of a religious house in Cordova in 1545, made +a contract 'for the space of thirty years', she being then a girl of +twelve.[259] In Paris in 1571 'il y eut vn aduocat lequel confessa qu'il +auoit passé l'obligation au Diable renonceant à Dieu, & icelle signee de +son propre sang. Encores s'est il verifié par plusieurs procez, que +l'obligation reciproque entre le diable, & le sorcier, contient +quelquesfois le terme d'vn an, deux ans, ou autre temps.'[260] At Faversham +in 1645 Joan Williford said 'that the Devil promised to be her servant +about twenty yeeres, and that the time is now almost expired'.[261] In +Huntingdonshire in 1646 Elizabeth Weed of Great Catworth confessed that +'the Devill then offer'd her, that hee would doe what mischiefe she should +require him; and said she must covenant with him that he must have her +soule at the end of one and twenty years, which she granted'.[262] In 1652 +Giles Fenderlin of Leaven Heath was tried for that when he was a soldier at +Bell in Flanders he made a five-years' covenant with a Jesuit; 'after the +said five years was expired, in 1643 he renew'd the said Covenant with the +Jesuit for 14 years longer: whereupon he drew a Covenant for him with the +Devil, pricking the two fore-fingers of his right hand with an needle, and +drew bloud, wherewith he writ his name with his own bloud, and then +covenanted with the Devil, That if he should be safely protected during the +space of 14 years aforesaid, while such time as it expired, that then he +was to take away both body and soul as his own right and interest.'[263] At +Lille in 1661 Madame Bourignon's girls indicate the renewal of the +contract: 'The Devil gives them a Mark, which Marks they renew as often as +those Persons have any desire to quit him. The Devil reproves them then +more severely and obligeth them to new Promises, making them also new Marks +for assurance or pledge, that those Persons should continue faithful to +him.'[264] In Somerset in 1664 Elizabeth Style said that the Devil +'promised her Mony, and that she should live gallantly, and have the +pleasure of the World for Twelve years, if she would with her Blood sign +his Paper, which was to give her Soul to him'.[265] At Groton in New +England in 1671, according to Elizabeth Knap, 'the terme of time agreed +upon with him was for 7 yeers; one yeere shee was to be faithfull in his +service, and then ye other six hee would serve her, and make her a +witch'.[266] At Newcastle-on-Tyne in 1673 Ann Armstrong 'deposeth that Ann +Drydon had a lease for fifty yeares of the divill, whereof ten ar expired. +Ann Forster had a lease of her life for 47 yeares, whereof seaven are yet +to come. Lucy Thompson had a lease of two and forty, whereof two are yet to +come, and, her lease being near out, they would have perswaded this +informer to have taken a lease of three score yeares or upwards.'[267] In +New England some of the 'afflicted' said of Goodwife C. that 'she had +Covenanted with the _Devil_ for ten Years, six of them were gone, and four +more to come'.[268] In modern France the belief in the contract for a term +of years is recorded, but nothing is said of the renewal of the contract or +of the fate of the witch who refuses such a contract. In the department of +Entre-Sambre-et-Meuse the full method of entering on such a contract is +known: 'Si vous voulez venir au bois avec moi, vous verrez un homme venir à +vous. C'est le chef. Il vous demandera si vous voulez vous engager dans la +société. Si vous acceptez, le terme d'engagement est de _sept_ ans et vous +gagnerez une _plaquette_ par jour.'[269] Among the Walloons the neophyte +takes with him a black hen, which the Devil buys, and then ratifies the +contract, 'le pacte est fait pour une durée de sept ans.'[270] + + +5. _The Baptism_ + +Records of the baptism of candidates are rare, the rite being possibly +copied from the Christian ceremony and therefore of later date. It does not +seem to occur in England and hardly at all in Scotland. The earliest +mention is in the Basses-Pyrénées (1609), where Jeannette d'Abadie stated +'qu'elle a veu souuent baptiser des enfans au sabbat, qu'elle nous expliqua +estre des enfans des sorcieres & non autres, lesquelles ont accoutume faire +plustost baptiser leurs enfans au sabbat qu'en l'Eglise'.[271] The rite, +however, was practised in Bute in 1662: Margret NcLevine confessed— + + 'that being in a litle chamber in Balichtarach the devill came to her + in the lyknes of a man and deseired hir to goe with him, and that she + refusing he said I will not [blank] and she gave him [blank] she never + saw afterward and that she knew it was the devill and after he went + that he came bak and asked hir to give him hir hand quhich she + refusing to doe he took hir by the midle finger of the rycht hand + quhich he had almost cutt off hir and therwith left hir. Her finger + was so sorely pained for the space of a moneth ther after that ther + was no pain comparable to it, as also took her by the right leg quhich + was sorly pained likewayes as also be the devill. Item he came to her + againe as she was shaking straw in the barne of Ardroscidell in a very + ugly shape and that there he desired hir to goe with him and she + refusing he said to her I will either have thy self or then thy heart. + Item that he healed her sore foot and finger quhich finger is yet be + nummed. Item that before he haled her that she made a covenant with + him and promised to doe him any service that he wold imploy hir in. + Item that he asked quhat was her name. She answered him Margret the + name that God gave me, and he said to her I baptise the Jonet.'[272] + +Isobell NcNicoll 'confessed that as she was in her owne house her alone +drawing acquavittie the devill came to her in the lyknes of a young man and +desyred her to goe with him and confesses that she made a covenant with him +quhairin he promised that she should not want meanes enough and she +promised to be his servand. Item that he baptised her and gave her a new +name and called her Caterine. Item that about a moneth therafter in the +night as she went out of her own back dore she met with the devill and spok +with him.'[273]—Jonet McNicoll 'confesses with remorse that about +hallowday as she was in Mary Moore's house that there appeared to her two +men the on a gross copperfaced man and the other a wele favored young man +and that the copperfaced man quhom she knew to be ane evil spirit bade her +goe with him. Item confesses that she made a covenant with him, and he +promised that she wold not want meines eneugh and she promised to serve him +and that he gave her a new name saying I baptise the Mary.'[274]—Jonet +Morisoune 'traysted with the divill at the Knockanrioch, being the second +tyme of her meeting with him, that shee made covenant with the devill ... +quairin she promised to be his servant etc. that shee asked quhat was his +name his answer was my name is Klareanough and he asked quhat was her name +and she answered Jonet Morisoun, the name that God gave me, and he said +belive not in Christ bot belive in me. I baptise the Margarat.'[275] The +Swedish witches (1669) were also baptized; 'they added, that he caused them +to be baptized too by such Priests as he had there, and made them confirm +their Baptism with dreadful Oaths and Imprecations.'[276] Curiously enough +the most detailed account comes from New England (1692). Mary Osgood, wife +of Captain Osgood, went 'to five mile pond, where she was baptized by the +devil, who dipped her face in the water, and made her renounce her former +baptism, and told her she must be his, soul and body for ever, and that she +must serve him, which she promised to do. She says, the renouncing her +first baptism was after her dipping.'[277] The account of Goody Lacey's +experience is given in the form of question and answer: + + '_Q._ Goody Lacey! how many years since they were baptized? _A._ Three + or four years ago, I suppose. _Q._ Who baptized them? _A._ The old + serpent. _Q._ How did he do it? _A._ He dipped their heads in the + water, saying, that they were his and that he had power over them. + _Q._ Where was this? _A._ At Fall's River. _Q._ How many were baptized + that day? _A._ Some of the chief; I think they were six baptized. _Q._ + Name them. _A._ I think they were of the higher powers.'[278] + +A near approach to the ceremony of baptism is the blood-rite at Auldearne, +described by Isobel Gowdie and Janet Breadheid. The Devil marked Isobel on +the shoulder, 'and suked owt my blood at that mark, and spowted it in his +hand, and, sprinkling it on my head, said, "I baptise the, Janet, in my +awin name."' The Devil marked Janet Breadheid in the same way on the +shoulder, 'and suked out my blood with his mowth, at that place; he +spowted it in his hand, and sprinkled it on my head. He baptised me +thairvith in his awin nam, "Christian."'[279] + +Though baptism is rare, the giving of a new name on admission is peculiar +to Scotland. The names seem to have been usually nicknames derived from +various sources; personal peculiarities such as 'Weill dancing Janet', or +'Able and stout'; contractions of the proper name, as 'Naip' for Barbara +Napier; or a title such as 'Rob the Rowar', for Robert Grierson, who kept +the rows or rolls. Most of the other names appear to have been ordinary +Christian names arbitrarily bestowed. There is nothing to throw any light +on the reason for the change. In 1590 at North Berwick the witch-name was +considered of the highest importance. + + 'Robert Griersoune being namit, thay ran all hirdie-girdie and wer + angrie; for it wes promesit, that he sould be callit "Ro^t the + Comptroller alias Rob the Rowar" for expreming of his name.—Effie + McCalzane, Robert Griersoune, and the said Barbara, hapnit to be + nameit thair; quhilk offendit all the cumpany: And that they sould + nocht haif bene nameit with thair awin names; Robert Griersoun, to + haif bene callit _Rob the rowar_; Effie to be callit _Cane_; and the + said Barbara, to be callit _Naip_.'[280] + +Later, the change of name was of so little value that at Crook of Devon +several of the witches could not remember what they had been called; Bessie +Henderson appears to have recollected the name after a time, for it is +inserted towards the end of the confession; Robert Wilson could remember +the Devil's name but not his own: Agnes Brugh and Christian Grieve could +remember neither the Devil's nor their own.[281] + +The so-called 'christening', i.e. naming, of animals, comes rather under +the head of 'sacrifice' than of baptism, for the ceremony appears to have +been purificatory. + + +6. _The Mark_ + +The Witches' Mark, or Devil's Mark, as it is indifferently called, is one +of the most important points in the identification of a witch, as the +infliction of it was often the final rite in the admission ceremonies. The +fact that any person bore such a mark was taken as incontrovertible proof +that the bearer was a witch. + +There were two kinds of marks, which should be carefully differentiated, +one of which was clearly natural, the other probably artificial. Both were +said to be insensible to pain and not to bleed when pricked or pierced. +Local anaesthesia is vouched for in much of the evidence, which suggests +that there is a substratum of truth in the statements, but I can at present +offer no solution of this problem. + +The writers on witchcraft, particularly the legal authorities, recognize +the value of the Mark as proof of witchcraft, and some differentiate +between the two forms; the witches themselves made a distinction between +the two, the natural being considered inferior to the artificial. + +Reginald Scot in 1584 summarizes the evidence in a few words: 'The Diuell +giveth to euerie nouice a marke, either with his teeth or with his +clawes.'[282] The _Lawes against Witches and Conivration_, published 'by +authority' in 1645, state that 'their said Familiar hath some big or little +Teat upon their body, wher he sucketh them: and besides their sucking, the +Devil leaveth other markes upon their bodies, sometimes like a Blew-spot, +or Red-spot like a flea-biting'. Sir George Mackenzie, the famous Scotch +lawyer, describing in 1699 what did and did not legally constitute a witch, +says: + + 'The Devils Mark useth to be a great Article with us, but it is not + _per se_ found relevant, except it be confest by them, that they got + that Mark with their own consent; _quo casu_, it is equivalent to a + Paction. This Mark is given to them, as is alledg'd, by a Nip in any + part of the Body, and it is blew. Delrio calls it _Stigma_, or + Character, and alledges that it is sometimes like the impression of a + Hare's foot, or the Foot of a Rat or Spider.'[283] + +Forbes, writing in 1730, says: + + 'On the meaner Proselytes the Devil fixes in some secret Part of their + Bodies a Mark, as his Seal to know his own by; which is like a Flea + Bite or blew Spot, or sometimes resembles a little Teat, and the Part + so stamped doth ever after remain insensible, and doth not bleed, tho' + never so much nipped or pricked by thrusting a Pin, Awl or Bodkin into + it; but if the Covenanter be of better Rank, the Devil only draws + Blood of the Party, or touches him or her in some Part of the Body + without any visible Mark remaining.'[284] + +The Mark proper appears to have been the coloured spot or design which +followed the infliction of a prick or nip by the claws or teeth of the +Devil on the person of the neophyte. The red mark is described as being +like a flea-bite, i.e. small and circular; the blue mark seems to have been +larger and more elaborate, apparently in some kind of design. From the +evidence five facts are clear: (1) that the mark was coloured, (2) that it +was permanent, (3) that it was caused by the pricking or tearing of the +skin, (4) that the operator passed his hand or fingers over the place, (5) +that the pain could be severe and might last a considerable time. Put +together in this way, the facts suggest tattooing. + +Among the Aberdeen witches in 1597 Andro Man was accused that 'Christsunday +[the Devil] bit a mark in the third finger of thy right hand, whilk thou +has yet to show'; and Christen Mitchell also was accused that 'the Devil +gave thee a nip on the back of thy right hand, for a mark that thou was one +of his number'.[285] According to Boguet, writing in 1598, the witches of +Eastern France were usually marked on the left shoulder, and the mark was +in the shape of the foot or footprint of a hare, but he also gives some +exceptional cases: + + 'L'epaule gauche est l'endroit, où plus ordinairement il marque les + Sorciers. La marque des Sorciers est tantost come vne piste ou pied de + lieure, & tantost d'autre façon. On en a veu vne, qui auoit vne figure + rapportant en grandeur à vn petit denier, du centre de laquelle + s'estendoient plusieurs filamens vers la circonference. La marque de + la Belcuenotte, qui a esté brulée à Besançon, estoit au dessus de sa + nature, vn peu plus bas que le nombril. Celle, dont Guillauma Proby + d'Anchay se trouua marquée au col du costé droit, estoit de mesme de + la grandeur d'vn petit denier, tirant sur le brun. Iean de Vaux auoit + la sieñe au doz, & ressembloit à vn petit chien noir.'[286] + +De Lancre in 1609 says that in the Basses-Pyrénées 'comme le Diable faict +sa marque, on sent vn peu de chaleur, qui penetre plus ou moins +profondement la chair, que plus ou moins il pince le lieu qu'il touche'. As +regards the position of the mark he says: + + 'Il les egratigne tous auec le bras gauche, & les ongles de la main + senestre. Et tout aussi tost prenant vne espingle d'or faux, il les + marque le plus souuent dans le blãc de l'œil gauche, & leur imprime + vne marque qui semble vn petit crapaud' [elsewhere he says 'vne patte + de crapaud']; 'par fois dans l'epaule & costé gauche, ou dans la + cuisse, leur rompant & dechirant la peau & la chair iusques à effusiõ + de sang; si bien que pendant trois mois ils ont de tres grandes + douleurs.'[287] + +Isobel Crawford of Irvine in 1618 had 'the devill's mark, quhilk was lyk +ane braid dyn spott, in the inner syd of hir left thie, about ane handbraid +under her lisk'.[288] The Lancashire witch, Margaret Johnson, in 1633, +'saith, that such Witches as have sharpe bones given them by the devill to +pricke them, have no papps nor duggs, but their devil receiveth blood from +the place, pricked with the bone, which witches are more grand witches than +any that have marks'.[289] The Yarmouth witch, tried in 1644, saw a tall +black man standing in the moonlight at her door: 'he told her, he must +first see her Hand; and then taking out something like a Pen-knife, he gave +it _a little Scratch_, so that Blood followed, and the _Mark_ remained to +that time.'[290] Rebecca Jones, an Essex witch tried in 1645, confessed +that 'there came one morning one to the doore and knocked, and that this +examinant going to the dore, shee saw there a very handsome young man, as +shee then thought but now shee thinkes it was the devill; who asked this +examinant how shee did, and desired to see her left wrist, which shee +shewed unto him: and he then tooke a pin from this examinant's owne sleeve, +and pricked her wrist twice, and there came out a drop of bloud, which he +took off with the top of his finger, and so departed'.[291] The +child-witch, Jonet Howat of Forfar, tried in 1661, said that 'the devil +kist hir and niped hir vpon one of hir shoulders, so as shoe hade great +paine for some tyme therafter'; later he came to her, and 'calling hir his +bony bird did kisse hir, and straiked her shoulder (quhich was niped) with +his hand, and that presently after that shoe was eased of hir former +paine'. Elspet Alexander, of the same Coven, was also marked on the +shoulder; four weeks later 'the divill straiked hir shoulder with his +fingers, and after that shoe hade ease in the place formerly niped by the +devill'.[292] The witch girls at Lille in 1661 stated that 'le Diable leur +fait quelque marque comme avec une aleine de fer en quelque partie du +corps'.[293] Marie Lamont of Innerkip in 1662 confessed voluntarily that +'the devill nipit her upon the right syd, qlk was very painful for a tym, +but yairefter he straikit it with his hand, and healed it; this she +confesses to be his mark'.[294] In Bute in 1662 'Margaret NcWilliam was +tryed for the merk there was 3 merks fund, one up her left leg, next hard +be the shine bone, another betwixt her shoulders a 3º ane uthyr up her +hensh, blew.... Kat Moore was tried, and it was found undernethe her richt +shoulder a little whyt unsensible spott'.[295] The Somerset witches, in +1664, were marked on the fingers; it was stated of Elizabeth Style that the +Devil 'prickt the fourth Finger of hir right hand, between the middle and +upper joynt (where the sign at the Examination remained)'; of Alice Duke, +that 'the Devil prickt the fourth finger of her right hand between the +middle and upper joynt (where the mark is yet to be seen)'; and of +Christian Green, that 'the Man in black prickt the fourth finger of her +Right-hand between the middle and upper joints, where the sign yet +remains'.[296] At Paisley in 1678 Annabil Stuart confessed 'that the Devil +took her by the Hand and nipped her Arm, which continued to be sore for +half an hour'.[297] At Borrowstowness the Devil took Margaret Pringle 'by +the right hand, whereby it was for eight days grievowslie pained; bot +having it twitched of new againe, it imediatelie becam haill'.[298] Of the +Renfrewshire Coven in 1696 little Thomas Lindsay received 'a Nip on the +Neck which continued sore for Ten days'; and John Reid had 'a Bite or Nipp +in his Loyn, which he found painfull for a Fortnight'.[299] At Pittenweem +in 1704 the 'young lass', Isobel Adams, confessed that the Devil 'put his +mark in her flesh which was very painful'.[300] + +The other form of the Devil's Mark was the 'little Teat'. It occurred on +various parts of the body; was said to secrete milk and to give suck to the +familiars, both human and animal; and was sometimes cut off by the witch +before being searched. The descriptions of the 'teat' point to its being +that natural phenomenon, the supernumerary nipple. Cases of polymastia or +supernumerary breasts, and of polythelia or supernumerary nipples, are +constantly recorded by modern medical observers. 'These accessory +structures are usually situated on the chest wall, the upper part of the +abdominal wall, or in the axillae, but they have been met with on the +shoulder, the buttock, the thigh, and other extraordinary positions. As a +rule they are functionless.'[301] Polythelia occurs in both sexes; +according to Bruce, 'of 315 individuals taken indiscriminately and in +succession, 7.619 per cent. presented supernumerary nipple; 9.11 per cent. +of 207 men examined in succession presented supernumerary nipple; and 4.807 +per cent. of 104 women.' He concludes that, 'according to present +observations at least, supernumerary nipples occur much more frequently in +the male than in the female.'[302] Cameron tabulates the positions of the +supernumerary nipple in 105 cases: '96 were situated in thorax, 5 in +axilla, 2 in back, 1 on shoulder, 1 outside of thigh.'[303] All writers on +the subject agree that the phenomenon is of more common occurrence than is +usually supposed, but that many cases pass unnoticed unless well marked +when in men or causing discomfort by functioning when in women. This view +is supported by the fact that, during the recent unparalleled opportunity +for the physical examination of large numbers of men, many cases have been +published in the _British Medical Journal_ for 1917 as occurring among +recruits for the army. The supernumerary nipple is usually very much +smaller than the normal; like the normal, it is a modification of cutaneous +tissue and is not attached to muscular tissue; its removal is a simple +operation, in fact it would be quite possible for an unskilled operator to +cut it off with a sharp knife. In women the supernumerary nipple is +observed to increase at the time of the periods; in some cases during +lactation so much milk is secreted as to make it a matter of indifference +whether the child is suckled at the normal nipples or at the supernumerary +one. In cases of polymastia the nipple is not always formed; the milk, when +secreted, issuing from a small opening. Though the nipple is congenital, +the supernumerary breast may develop, or at any rate become noticeable, +later; the theory being that the ducts carrying the secretion from the +supernumerary to the normal breast become blocked in some way, and that the +milk is thus exuded through the pore in the supernumerary breast. The +change in the case quoted by Cameron, as well as in the case of the witch +Rose Cullender, seems to have been caused by a strain. + +Making allowance for the unscientific language of the recorders of the +witch trials, it will be seen that the descriptions of the 'witch-pap' or +'little Teat' exactly coincide with these anatomical facts. I give the +evidence below, the trials being in chronological order. It will be +observed that the cases are from England and New England only; if the +phenomena of polymastia and polythelia occurred in France and Scotland, +there are no records of the fact in the witch-trials of those countries. + +Alice Gooderidge and her mother, Elizabeth Wright, of Stapenhill near +Burton-on-Trent, were tried in 1597: + + 'The old woman they stript, and found behind her right sholder a thing + much like the vdder of an ewe that giueth sucke with two teates, like + vnto two great wartes, the one behinde vnder her armehole, the other + a hand off towardes the top of her shoulder. Being demanded how long + she had those teates, she aunswered she was borne so. Then did they + search Alice Gooderige, and found vpon her belly, a hole of the + bignesse of two pence, fresh and bloudy, as though some great wart had + beene cut off the place.'[304] + +The witch of Edmonton, tried in 1621: + + 'The Bench commanded three women to search the body of Elizabeth + Sawyer. They all three said, that they a little aboue the Fundiment of + Elizabeth Sawyer found a thing like a Teate the bignesse of the little + finger, and the length of half a finger, which was branched at the top + like a teate, and seemed as though one had suckt it, and that the + bottome thereof was blew, and the top of it was redde.'[305] + +The greatest number of cases recorded in one place is in Essex during the +trials before Sir Matthew Hale in 1645: + + Anne Leech said 'that her imps did usually suck those teats which were + found about the privie parts of her body. [Two women searched Mary + Greenleife], and found that the said Mary had bigges or teates in her + secret parts, not like emerods, nor in those places where women use to + be troubled with them. The examinant, being asked how she came by + those teats which were discovered in her secret parts, she saith she + knows not unlesse she was born with them: but she never knew she had + any such untill this time. [A woman searched Margaret Moone], she + found three long teates or bigges in her secret parts, which seemed to + have been lately sucked; and that they were not like pyles, for this + informant knows well what they are, having been troubled with them + herself. Upon the searching of her daughters, this informant found + that two of them had biggs in their privy parts as the said Margaret + their mother had. [Several women] were required to search Sarah + Hating, the wife of William Hating; Elizabeth Harvy widow, and Marian + Hocket widow, and upon her said search (being a midwife) found such + marks or bigges, that she never saw in other women: for Sarah Hating + had foure teats or bigges in those parts, almost an inch long, and as + bigge as this informant's little finger: That the said Elizabeth Harvy + had three such biggs, and about the same scantling: And that the said + Marian Hocket had no such bigges; but was found in the same parts not + like other honest women. Sarah Barton, the sister of the said Marian + Hocket (also suspected of being a witch) said the said Marian had cut + off her bigs, whereby she might have been suspected to have been a + witch, and laid plaisters to those places.'[306] 'Another Evidence + deposed that she once heard the said Margaret [Landish] say, that her + Imps did usually suck two Teats near the privy parts.'[307] + +In Huntingdonshire in 1646 John Clarke junior, a labourer, was tried for +witchcraft; John Browne, a tailor, deposed that he met Clarke on the road, +Clarke 'said he was in haste; for his Father and Mother were accused for +Witches, and that hee himselfe had beene searched: and this Informant +answered, and so have I. Then Clarke asked this Informant, whether any +thing were found about him, or not? he (this Informant) answered, that they +said there were marks: Clarke said againe, had you no more wit but to have +your marks found? I cut off mine three dayes before I was searched.'[308] +John Palmer of St. Albans (1649) confessed that 'upon his compact with the +Divel, hee received a flesh brand, or mark, upon his side, which gave suck +to two familiars'.[309] There were several cases in Yorkshire: In 1649 +'they searched the body of the saide Mary Sikes, and founde upon the side +of her seate a redd lumpe about the biggnes of a nutt, being wett, and +that, when they wrung it with theire fingers, moisture came out of it like +lee. And they founde upon her left side neare her arme a litle lumpe like a +wart, and being puld out it stretcht about halfe an inch. And they further +say that they never sawe the like upon anie other weomen.'[310] In 1650 +Frances Ward 'saith that she was one of the fower that searched Margaret +Morton, and found upon her two black spotts between her thigh and her body; +they were like a wart, but it was none. And the other was black on both +sides, an inch bread, and blew in the middest.'[311] At Scarborough in 1651 + + 'Margery Ffish, widdow, beinge commanded to searche the bodye of Anne + Hunnam otherwise Marchant, who was accused for witchcraft; she, this + informante, and Elizabeth Jackson, and Eliz. Dale, did accordingly + searche the body of the saide Anne Hunnam, otherwise Marchant, and did + finde a little blue spott upon her left side, into which spott this + informant did thrust a pinne att which the sd. Ann Hunnam never moved + or seemed to feel it, which spott grows, out of her ffleshe or skin at + her waste of a great bignesse. Elizabeth Dale informeth upon oath, + that she did, together with Margery Ffish, searche Ann Hunnam, + otherwise Marchant, her bodye and saith that their was found on her + left buttock a blue spott growing out of her fleshe or skin like a + greate warte.[312] + +The Kentish witch, Mary Read of Lenham, in 1652, 'had a visible Teat, under +her tongue, and did show it to many, and it was likewise seen by this +Observator.'[313] In the case of the Salisbury witch, Anne Bodenham, in +1652, 'Women searched the Witch in the Gaol, and they delivered on their +oaths at the Assises, that they found on her shoulder a certain mark or +Teat, about the length and bignesse of the Niple of a Womans breast, and +hollow and soft as a Niple, with a hole on the top of it: And searching +further, they likewise found in her secret place another Teat, soft, and +like the former on her shoulder.'[314] In Yorkshire again, in 1654, +Katherine Earle was accused, 'and the said Katherine hathe beene searched, +and a marke founde upon her in the likenesse of a papp'.[315] At St. +Albans, about 1660, there was a man-witch, who 'had like a Breast on his +side'.[316] In the same year at Kidderminster a widow, her two daughters, +and a man were brought to trial; 'the man had five teats, the mother three, +and the eldest daughter one. When they went to search the woman, none were +visible; one advised to lay them on their backs, and keep open their +mouths, and they would appear; and so they presently appeared in +sight.'[317] Alice Huson, of Burton Agnes, Yorks, in 1664, stated that 'I +have, I confess, a Witch-pap, which is sucked by the Unclean Spirit'.[318] +Abre Grinset, of Dunwich, Suffolk, in 1665, said, 'The Devil did appear in +the form of a Pretty handsom Young Man first, and since Appeareth to her in +the form of a blackish Gray Cat or Kitling, that it sucketh of a Tett +(which Searchers since saw in the place She mentioned).'[319] In the same +year, also in Suffolk, Rose Cullender was tried for witchcraft: + + 'The searchers [six women] began at her head, and so stript her naked, + and in the lower part of her belly they found a thing like a teat of + an inch long, they questioned her about it, and she said, that she had + got a strain by carrying of water which caused that excrescence. But + upon narrower search, they found in her privy parts three more + excrescencies or teats, but smaller than the former: this deponent + farther saith, that in the long teat at the end thereof there was a + little hole, and it appeared unto them as if it had been lately + sucked, and upon the straining of it there issued out white milky + matter.'[320] + +Temperance Lloyd, a Devon witch, was tried in 1682: 'Upon search of her +body this informant did find in her secret parts, two teats hanging nigh +together like unto a piece of flesh that a child had suckt. And each of the +said teats was about an inch in length.'[321] Bridget Bishop, one of the +New England witches, was tried in 1692: 'A Jury of Women found a +preternatural Teat upon her Body; But upon a second search, within 3 or 4 +hours, there was no such thing to be seen.'[322] Elizabeth Horner, another +Devon witch, tried in 1696, 'had something like a Nipple on her Shoulder, +which the Children [who gave evidence] said was sucked by a Toad'.[323] +Widow Coman, an Essex witch, died a natural death in 1699: 'Upon her death +I requested Becke the midwife to search her body in the presence of some +sober women, which she did and assured me she never saw the like in her +life that her fundament was open like a mouse-hole and that in it were two +long bigges out of which being pressed issued blood that they were neither +piles nor emrods for she knew both but excrescencies like to biggs with +nipples which seemed as if they had been frequently sucked.'[324] Elinor +Shaw and Mary Phillips were executed in Northampton in 1704 for witchcraft: +'The Infernal Imps did Nightly Suck each of them a large Teat, or pieces of +red Flesh in their Privy Parts.'[325] + +The positions of the marks are worth noting. Of the coloured mark it will +be seen from the evidence given above that there were certain well-defined +positions, which is in itself a strong suggestion of the artificial +character of this mark. In France the usual position was the left shoulder; +in the Basses-Pyrénées the left eye, the left side, and the thigh were also +commonly marked; the variations given by Boguet are the abdomen, the back, +and the right side of the neck. In England it seems that only the hand and +wrist were marked; in Somerset the exact position was between the upper and +middle joints of the fourth finger of the right hand, probably the +'ring-finger', but whether on the outer or inner surface is not recorded. +In Scotland the position is very varied, the right hand, the right side, +the shoulder, the back, the neck, and the loin; at Aberdeen the position on +the right hand is still further defined as being on the back and on the +third finger, i.e. the 'ring-finger'. + +Reginald Scot does not distinguish between the two kinds of marks, when he +says that if the witch 'have anie privie marke under hir arme pokes, under +hir haire, under hir lip, or in her buttocke, or in her privities; it is a +presumption sufficient for the judge to proceed to give sentence of death +upon her'.[326] But from the positions in which supernumerary nipples are +known to occur, it would seem that he is speaking of the 'little Teat' and +not of the coloured mark. In six out of the thirty-two cases of +supernumerary nipple cited above, the number of nipples is not given; +though from the context it would appear that more than one was often found +on each of the accused. If, therefore, we allow two apiece for those cases +not definitely specified, there were sixty-three such nipples, an average +roughly of two to each person; the number varying, however, from one to +five (this last being a man). The position of the nipple on the body is +given in forty-five out of the sixty-three cases: abdomen 2, axilla 1, +buttock 1, fundament 3, groin 2, pudenda 30, shoulder 3, side 3, under +tongue 1. In writing of supernumerary nipples and _mammae erraticae_ +Williams quotes cases recorded by modern observers, in which the accessory +organ occurred on the abdomen, axilla, inguinal region, outer side of +thigh, shoulder, and face.[327] + +FOOTNOTES: + +[Footnote 221: De Lancre, _Tableau_, p. 398.] + +[Footnote 222: Id. ib., p. 145.] + +[Footnote 223: Bourignon, _Vie_, p. 201.] + +[Footnote 224: Id., _Parole_, p. 85; Hale, p. 26.] + +[Footnote 225: Id., _Vie_, p. 211; Hale, p. 29.] + +[Footnote 226: Id. ib., p. 223; Hale, p. 37.] + +[Footnote 227: Ravaisson (the years 1679-81).] + +[Footnote 228: Reg. Scot., Bk. II, p. 36 (quoting from _C. Agrippa_).] + +[Footnote 229: _Narrative of the Sufferings of a Young Girle_, p. xxxix.] + +[Footnote 230: Ib., pp. xl, xli.] + +[Footnote 231: Kinloch, pp. 124, 125.] + +[Footnote 232: Glanvil, ii, p. 291.] + +[Footnote 233: Philobiblon Society, viii, p. 24.] + +[Footnote 234: Potts, B 2.] + +[Footnote 235: Horneck, pt. ii., pp. 317-20.] + +[Footnote 236: Howell, vi, 669; J. Hutchinson, _Hist. of Massachusetts_, +ii, p. 44.] + +[Footnote 237: Mackenzie, Title x, pp. 47, 48.] + +[Footnote 238: Reginald Scot, Bk. III, pp. 40-2.] + +[Footnote 239: W. Forbes, ii, 33, ed. 1730.] + +[Footnote 240: Potts, B 4, D 3.] + +[Footnote 241: Mackenzie, p. 47, ed. 1699.] + +[Footnote 242: De Lancre, _Tableau_, p. 182.] + +[Footnote 243: Id. ib., p. 131.] + +[Footnote 244: Horneck, pt. ii, p. 322.] + +[Footnote 245: Danaeus, ch. ii, E 1.] + +[Footnote 246: Lord Fountainhall mentions a case where a pregnant woman +excepted the unborn child, at which the devil was very angry. _Decisions_, +i, p. 14.] + +[Footnote 247: Pitcairn, iii, p. 601.] + +[Footnote 248: De Lancre, _Tableau_, p. 123.] + +[Footnote 249: Bourignon, _Vie_, p. 214; Hale, p. 31.] + +[Footnote 250: Glanvil, ii, pp. 136, 148.] + +[Footnote 251: _Isobel Inch_, p. 16.] + +[Footnote 252: Kinloch, p. 125. Spelling modernized.] + +[Footnote 253: Burns Begg, p. 239.] + +[Footnote 254: Id., pp. 223-4.] + +[Footnote 255: Id., p. 237.] + +[Footnote 256: Lea, iii, p. 536.] + +[Footnote 257: De Lancre, _L'Incredulité_, p. 38.] + +[Footnote 258: Reg. Scot, Bk. III, p. 41.] + +[Footnote 259: _Pleasant Treatise_, p. 88.] + +[Footnote 260: Bodin, _Fléau_, p. 172.] + +[Footnote 261: _Examination of Joan Williford_, p. 4.] + +[Footnote 262: Davenport, p. 1.] + +[Footnote 263: _Mrs. Joan Peterson_, p. 4.] + +[Footnote 264: Bourignon, _Vie_, p. 223; Hale, p. 37.] + +[Footnote 265: Glanvil, pt. ii, p. 136.] + +[Footnote 266: Green, p. 14.] + +[Footnote 267: _Surtees Soc._, xl, p. 196.] + +[Footnote 268: Increase Mather, p. 205.] + +[Footnote 269: Lemoine, _La Tradition_, vi (1892), p. 106.] + +[Footnote 270: Monseur, p. 84.] + +[Footnote 271: De Lancre, _Tableau_, p. 131.] + +[Footnote 272: _Highland Papers_, vol. iii, p. 6.] + +[Footnote 273: Ib., vol. iii, p. 12.] + +[Footnote 274: Ib., vol. iii, p. 13.] + +[Footnote 275: _Highland Papers_, vol. iii, p. 22.] + +[Footnote 276: Horneck, pt. ii, p. 321.] + +[Footnote 277: Howell, vi, 660; J. Hutchinson, ii, p. 31.] + +[Footnote 278: J. Hutchinson, ii, p. 36.] + +[Footnote 279: Pitcairn, iii, pp. 603, 617.] + +[Footnote 280: Id., i, pt. ii, pp. 239, 246.] + +[Footnote 281: Burns Begg, x, pp. 224, 227, 232, 239.] + +[Footnote 282: Scot, Bk. III, p. 43; see also Danaeus, ch. iii.] + +[Footnote 283: Mackenzie, title x, p. 48.] + +[Footnote 284: Forbes, ii, p. 33.] + +[Footnote 285: _Spalding Club Misc._, i, pp. 120, 165. Spelling +modernized.] + +[Footnote 286: Boguet, pp. 315, 316, 317.] + +[Footnote 287: De Lancre, _Tableau_, pp. 195, 399.] + +[Footnote 288: _Isobel Inch_, p. 16.] + +[Footnote 289: Whitaker, p. 216.] + +[Footnote 290: Hale, p. 46.] + +[Footnote 291: Howell, iv, 854-5.] + +[Footnote 292: Kinloch, pp. 124-6.] + +[Footnote 293: Bourignon, _Vie_, p. 223.] + +[Footnote 294: Sharpe, p. 132.] + +[Footnote 295: _Highland Papers_, iii, p. 17.] + +[Footnote 296: Glanvil, pt. ii, pp. 136, 148, 156.] + +[Footnote 297: Glanvil, pt. ii, p. 291.] + +[Footnote 298: _Scots Magazine_, 1814, p. 200.] + +[Footnote 299: _Narrative of the Sufferings_, pp. xli, xliv.] + +[Footnote 300: Sinclair, p. 259.] + +[Footnote 301: Thompson and Miles, ii, p. 341.] + +[Footnote 302: _Journal of Anatomy_, xiii, pp. 438, 447.] + +[Footnote 303: Id., xiii, p. 153.] + +[Footnote 304: _Alse Gooderidge_, pp. 8, 9.] + +[Footnote 305: _Elisabeth Sawyer_, B 3, obv. and rev.] + +[Footnote 306: Howell, iv, 838, 843, 848, 849, 850, 851.] + +[Footnote 307: _Four Notorious Witches at Worcester_, p. 4. The place is +wrongly given: it should be Essex, not Worcester.] + +[Footnote 308: Davenport, p. 15.] + +[Footnote 309: Gerish, _The Divel's Delusions_, p. 12.] + +[Footnote 310: _Surtees Soc._, xl, p. 30.] + +[Footnote 311: Id., xl, p. 38.] + +[Footnote 312: _County Folklore_, ii, p. 139.] + +[Footnote 313: _Prod. and Trag. Hist._, p. 6.] + +[Footnote 314: Bower, p. 28.] + +[Footnote 315: _Surtees Soc._, xl, p. 69.] + +[Footnote 316: Gerish, _Relation of Mary Hall_, p. 24.] + +[Footnote 317: Howell, iv, 827 note.] + +[Footnote 318: Hale, p. 58.] + +[Footnote 319: Petto, p. 18.] + +[Footnote 320: Howell, vi, 696.] + +[Footnote 321: Id., viii, 1022.] + +[Footnote 322: Mather, p. 137.] + +[Footnote 323: F. Hutchinson, _Historical Essay_, p. 62.] + +[Footnote 324: Gilbert, p. 6.] + +[Footnote 325: _Witches of Northamptonshire_, p. 6.] + +[Footnote 326: R. Scot, Bk. II, ch. 5.] + +[Footnote 327: _Journal of Anatomy_, xxv, 225 seq.] + + + + +IV. THE ASSEMBLIES + + +There were two kinds of assemblies; the one, known as the Sabbath, was the +General Meeting of all the members of the religion; the other, to which I +give—on the authority of Estebène de Cambrue—the name of Esbat, was only +for the special and limited number who carried out the rites and practices +of the cult, and was not for the general public. + +The derivation of the word Sabbath in this connexion is quite unknown. It +has clearly nothing to do with the number seven, and equally clearly it is +not connected with the Jewish ceremonial. It is possibly a derivative of +_s'esbattre_, 'to frolic'; a very suitable description of the joyous gaiety +of the meetings. + + +1. _Sabbath_ + +_Locomotion._—The method of going to the meetings varied according to the +distance to be traversed. In an immense majority of cases the means of +locomotion are not even mentioned, presumably therefore the witches went on +foot, as would naturally be the case in going to the local meeting or +Esbat, which was attended only by those who lived near. There are, however, +a few instances where it was thought worth while to mention that the +worshippers walked to the meeting. Boguet (1598), who yields to none in his +accounts of magical means of going to the Sabbath, says, 'les Sorciers +neãtmoins vont quelquefois de pied au Sabbat, ce qui leur aduient +principalement, lors que le lieu, où ils font leur assemblée, n'est pas +guieres eslongné de leur habitation', and cites in confirmation the +evidence of George and Antoinette Gandillon and their father Pierre, Clauda +Ianprost, Clauda Ianguillaume, Iaquema Paget, Gros Iaques, the two brothers +Claude and Claude Charloz, Pierre Willermoz, l'Aranthon, Pernette Molard, +Ianne Platet, and Clauda Paget.[328] Iaquema Paget's account of how she and +Antoine Tornier went to a meeting on their way home from the harvest field +(see p. 121), proves that they were on foot. The Lang-Niddry witches (1608) +clearly walked, they 'convenit thame selffis at Deane-fute of Lang-Niddry +... thaireftir thay past altogidder to the said Beigis hous in Lang-Nydry +[where they drank]; and thaireftir come with all thair speid to +Seaton-thorne be-north the zet; quhair the Devill callit for the said +Christiane Tod, and past to Robert Smartis house, and brocht hir out.... +And thay thaireftir past altogidder, with the Devill, to the irne zet of +Seatoun.... And thaireftir come all bak agane to the Deane-fute, quhair +first thai convenit.'[329] The distance from Lang Niddry to Seaton Castle +is under a mile. Isaac de Queyran (1609), a young fellow of twenty-five, +told de Lancre that those living at a distance flew home through the air, +the near ones returned on foot.[330] Barthélemy Minguet of Brécy was tried +in 1616: 'Enquis, de quelle façon sa femme fut au Sabbat la premiere fois. +Respond, qu'elle y fut transportée par le Diable, lequel la rapporta apres +le Sabbat, & que la seconde fois qu'elle y a esté, elle y fut de son pied +avec luy, & s'en retourna de son pied, & qu'elle n'y a iamais esté que ces +deux fois.'[331] Helen Guthrie of Forfar (1661) said that 'herselfe, +Isobell Shyrie, and Elspet Alexander, did meit togither at ane aile house +near to Barrie, a litle befor sunsett, efter they hade stayed in the said +house about the spaice of ane houre drinking of thrie pintis of ale +togidder, they went foorth to the sandis, and ther thrie other women met +them, and the divell wes there present with them all ... and they parted so +late that night that she could get no lodging, but wes forced to lye at ane +dyk syde all night.'[332] Christian Grieve, of Crook of Devon (1662), +acknowledged 'that ye came to the foresaid meeting immediately after your +goodman and the rest went to bed, and that ye locked the door and put the +key under the same, and that ye and the said Margaret Young your neighbor +came foot for foot to the foresaid meeting and that ye stayed at the +foresaid meeting about the space of two hours and came back again on your +foot, and the foresaid Margaret Young with you, and found the key of the +door in that same place where you left it, and declared that neither your +husband nor any other in the house was waking at your return'.[333] At +Lille (1661) the girl Bellot, then aged fifteen, said that 'her Mother had +taken her with her when she was very Young, and had even carried her in her +Arms to the Witches Sabbaths or Assemblies'.[334] At Strathdown (eighteenth +century) the witches went along the side of the river Avon to +Craic-pol-nain, fording the river on foot.[335] + +In the cases cited above there is nothing in the least bizarre or +extraordinary, but there are other methods recorded of reaching the distant +meetings. Sometimes the obvious means was by riding on a horse; sometimes +the witches were accused, or claimed the power, of flying through the air, +of riding in the air on a stick, of riding on animals or human beings, +which latter were sometimes in their own natural form and sometimes +enchanted into the form of animals. + +The following instances are of those who rode to or from the meetings on +horseback. Agnes Sampson of North Berwick (1590) said that 'the Devil in +mans likeness met her going out in the fields from her own house at +_Keith_, betwixt five and six at even, being her alone and commanded her to +be at _North-Berwick_ Kirk the next night: And she passed there on +horse-back, conveyed by her Good-son, called Iohn Couper'.[336] Boguet +(1608) mentions, in passing, the fact that the witches sometimes rode on +horses.[337] The Lancashire witches (1613), after the meeting at Malking +Tower, 'went out of the said House in their owne shapes and likenesses. And +they all, by that they were forth of the dores, gotten on Horseback, like +vnto foals, some of one colour, some of another.'[338] This was the usual +mode of locomotion among the Lancashire witches, for Margaret Johnson +(1633) said that at the meeting at Hoarstones 'there was, at y^t tyme, +between 30 and 40 witches, who did all ride to the said meetinge'.[339] +Isobell Gowdie (1662) said, 'I haid a little horse, and wold say, "Horse +and Hattock, in the Divellis name!"'[340] The most detailed account is from +Sweden (1669): + + 'Another Boy confessed too, that one day he was carried away by his + Mistriss, and to perform the Journey he took his own Father's Horse + out of the Meadow where it was, and upon his return she let the Horse + go in her own ground. The next morning the Boys Father sought for his + Horse, and not finding it, gave it over for lost; but the Boy told him + the whole story, and so his Father fetcht the Horse back again.'[341] + +We now come to the marvellous and magical means of locomotion. The belief +in the power of witches to ride in the air is very ancient and universal in +Europe. They flew either unsupported, being carried by the Devil, or were +supported on a stick; sometimes, however, an animal which they rode passed +through the air. The flying was usually preceded by an anointing of the +whole or part of the body with a magical ointment. + +The earliest example of unsupported flying is from Paul Grilland (1537), +who gives an account of an Italian witch in 1526, who flew in the air with +the help of a magic ointment.[342] + +Reginald Scot (1584) says that the ointment 'whereby they ride in the aire' +was made of the flesh of unbaptized children, and gives two recipes: + + [1] 'The fat of yoong children, and seeth it with water in a brasen + vessell, reseruing the thickest of that which remaineth boiled in the + bottome, which they laie up and keepe, untill occasion serueth to use + it. They put hereunto Eleoselinum, Aconitum, Frondes populeas, and + Soote.' [2] 'Sium, acarum vulgare, pentaphyllon, the blood of a + flitter mouse, solanum somniferum, and oleum. They stampe all these + togither, and then they rubbe all parts of their bodys exceedinglie, + till they looke red, and be verie hot, so as the pores may be opened, + and their flesh soluble and loose. They ioine herewithall either fat, + or oil in steed thereof, that the force of the ointment maie the + rather pearse inwardly, and so be more effectuall. By this means in a + moonlight night they seeme to be carried in the aire.'[343] + +So far this is only hearsay evidence, but there is also a certain amount of +first-hand testimony, the witches declaring that they actually passed +through the air above ground, or had seen others do so. + + In 1598 'Thieuenne Paget racontoit, que le Diable s'apparut à elle la + premiere fois en plein midy, en forme d'vn grand homme noir, & que + comme elle se fut baillée à luy, il l'embrassa & l'esleva en l'air, & + la transporta en la maison du prel de Longchamois ... & puis la + rapporta au lieu mesme, où il l'auoit prise. Antide Colas disoit, que + le soir, que Satan s'apparut à elle en forme d'vn homme de grande + stature, ayant sa barbe & ses habillemens noirs, il la transporta au + Sabbat, & qu'aux autres fois, il la venoit prendre dans son lict, & + l'emportoit comme si c'eust esté vn vent froid, l'empoignant par la + teste.'[344] + +Isaac de Queyran (1609), whose evidence has already been quoted, said that +the witches living at a distance flew home through the air.[345] In France +(1652) 'lors qu'elle vouloit aller aux danses, elle se oindoit d'ung onguen +qui lui estoit donné par vn sorcier envoyé par le diable. Que lors elle +s'en alloit comme ung vent aux dictes danses avecque les aultres.'[346] At +Crook of Devon (1661) Bessie Henderson confessed 'that ye was taken out of +your bed to that meeting in an flight'.[347] The most detail comes from an +English source: the Somerset witches (1664) claimed that they habitually +flew through the air by means of a magical oil and magical words. Elizabeth +Style said: + + 'Before they are carried to their meetings, they anoint their + Foreheads, and Hand-wrists with an Oyl the Spirit brings them (which + smells raw) and then they are carried in a very short time, using + these words as they pass, _Thout, tout a tout, tout, throughout and + about_. And when they go off from their Meetings, they say, _Rentum, + Tormentum_ ... all are carried to their several homes in a short + space.' Alice Duke gave the same testimony, noting besides that the + oil was greenish in colour. Anne Bishop, the Officer of the Somerset + covens, confessed that 'her Forehead being first anointed with a + Feather dipt in Oyl, she hath been suddenly carried to the place of + their meeting.... After all was ended, the Man in black vanished. The + rest were on a sudden conveighed to their homes.'[348] + +The belief that the witches actually rode in the air seated on some +concrete object, such as an animal, a human being, or a stick, is both +ancient and universal, and is reflected in the ecclesiastical and civil +laws, of which the earliest is the decree of the ninth century, attributed +to the Council of Ancyra. 'Certeine wicked women following sathans +prouocations, being seduced by the illusion of diuels, beleeve and +professe, that in the night times they ride abroad with _Diana_, the +goddesse of the _Pagans_, or else with _Herodias_, with an innumerable +multitude, vpon certeine beasts ... and doo whatsoeuer those fairies or +ladies command.'[349] The laws of Lorraine (1329-46) decree that 'celui qui +fera magie, sortilège, billets de sort, pronostic d'oiseau ou se vanteroit +d'avoir chevauché la nuit avec Diane ou telle autre vielle qui se dit +magicienne, sera banni et payera dix livres tournois'.[350] + +The witches themselves confirmed the statements about riding on animals to +the Sabbath. Rolande du Vernier (1598) confessed 'que lors qu'elle y fut, +elle y alla sur vn gros mouton noir, qui la portoit si viste en l'air, +qu'elle ne se pouuoit recognoistre'.[351] De Lancre says that the witches +'se font porter iusqu'audit lieu, sur vne beste, qui semble parfois vn +cheual, & parfoys vn homme'.[352] Margaret Johnson (1633) 'saith, if they +desyre to be in any place upon a sodaine, theire devill or spirit will, +upon a rodde, dogge, or any thinge els, presently convey them +thither'.[353] One of Madame Bourignon's girls, then aged twelve (1661), +declared that 'her said Lover came upon a little Horse, and took her by the +Hand, asking her if she would be his Mistress, and she saying Ay, she was +catched up into the Air with him and the other Girls, and they flew all +together to a great Castle'.[354] The Swedish witches (1669) said: + + 'He set us on a Beast which he had there ready, and carried us over + Churches and high walls ... he gives us a horn with a Salve in it, + wherewith we do anoint our selves; and then he gives us a Saddle, with + a Hammer and a wooden nail, thereby to fix the Saddle; whereupon we + call upon the Devil, and away we go.... For their journey they said + they made use of all sorts of Instruments, of Beasts, of Men, of Spits + and Posts. What the manner of their Journey is, God alone knows.... + Blockula is scituated in a delicate large Meadow whereof you can see + no end. They went into a little Meadow distinct from the other, where + the Beasts went that they used to ride on: But the Men whom they made + use of in their Journey, stood in the House by the Gate in a + slumbering posture, sleeping against the wall.'[355] + +Human beings were also said to be ridden upon in other places besides +Sweden. Agnes Spark of Forfar (1661) said she 'hard people ther present did +speake of Isabell Shirie, and say that shoe was the devill's horse, and +that the divill did allwayes ryde upon hir, and that shoe was shoad lyke +ane mare, or ane horse'.[356] Ann Armstrong, of a Northumbrian Coven +(1673)— + + 'saith, that since she gave information against severall persons who + ridd her to severall places where they had conversation with the + divell, she hath beene severall times lately ridden by Anne Driden and + Anne Forster, and was last night ridden by them to the rideing house + in the close on the common.... Whilst she was lying in that condition + [i.e. "a fitt"], which happened one night a little before Christmas, + about the change of the moone, the informant see the said Anne Forster + come with a bridle, and bridled her and ridd upon her crosse-leggd, + till they come to (the) rest of her companions at Rideing millne + bridg-end, where they usually mett. And when she light of her back, + pulld the bridle of this informer's head, now in the likenesse of a + horse; but, when the bridle was taken of, she stood up in her own + shape.... And when they had done, bridled this informer, and the rest + of the horses, and rid home.... Upon Collupp Munday last, being the + tenth of February, the said persons met at Allensford, where this + informant was ridden upon by an inchanted bridle by Michael Aynsley + and Margaret his wife. Which inchanted bridle, when they tooke it from + her head, she stood upp in her owne proper person.... On Monday last + at night, she, being in her father's house, see one Jane Baites, of + Corbridge, come in the forme of a gray catt with a bridle hanging on + her foote, and breath'd upon her and struck her dead, and bridled her, + and rid upon her in the name of the devill southward, but the name of + the place she does not now remember. And the said Jane allighted and + pulld the bridle of her head.'[357] + +The method of locomotion which has most impressed the popular imagination +and has become proverbial was riding on a stick, generally said to be a +broomstick. It must, however, be remembered that one of the earliest cases +on record of stick-riding does not definitely state that the witch flew +through the air. This was the case of the Lady Alice Kyteler in 1324, when +'in rifleing the closet of the ladie, they found a Pipe of oyntment, +wherewith she greased a staffe, upon the which she ambled and galloped +through thick and thin, when and in what maner she listed'.[358] Though +Holinshed is not always a reliable authority, it is worth while to compare +this account with the stick-riding of the Arab witches and the tree-riding +of the Aberdeen Covens (see pp. 110, 134). + +The number of cases vouched for by the persons who actually performed or +saw the feat of riding on a stick through the air are disappointingly few. +Guillaume Edeline, prior of St. Germain-en-Laye (1453), 'se mit en telle +servitude de l'ennemy, qu'il luy convenoit estre en certain lieu toutes +fois qu'il estoit par ledit ennemy évocqué: ouquel lieu ilz avoient +accoustumé faire leur consistoire, et ne luy falloit que monter sur ung +balay, qu'aussi-tost il estoit prestement transporté là où ledit +consistoire se faisoit'.[359] The Guernsey witch, Martin Tulouff (1563), +confessed '[*q] il soy est trouvé avecq la dite viellesse ou elle +chevaucha ung genest et luy ung aultre, et [*q] lad^te viellesse monta a +mont la chemynee et [*q] il en perdyt la veue et [*q] elle disoet devãt +[*q] monter "Va au nom du diable et luciffer dess[~q=] roches et espyñes" +et [*q] po^r luy il ne pouvoet ainsy faire, et d^t [*q] sa mere a +chevauche le genest [*p] IV ou V foys et [*q] il l'a veue monter a mont la +cheminee'.[360] Danaeus (1575) sums up the evidence of the witches +themselves: 'He promiseth that himself will conuay them thither, that are +so weak that they cannot trauaile of themselues: which many tymes he doth +by meanes of a staffe or rod, which he deliuereth vnto thẽ, or promiseth +to doo it by force of a certen oyntment, which he will geue them: and +sometimes he offreth them an horse to ride vpon.'[361] Boguet's experience +(1598) is more dramatic than that of Danaeus: 'Les autres y vont, tantost +sur vn Bouc, tantost sur vn cheual, & tantost sur vn ballet, ou ramasse, +sortans ces derniers de leurs maisons le plus souuent par la cheminee.... +Les vns encor se frottent auparauant de certaine graisse, & oignement: les +autres ne se frottent en aucune façon.'[362] He also records the actual +evidence of individual witches: Françoise Secretain said 'qu'elle avoit +esté vne infinité de fois au Sabbat & assemblee des Sorciers ... & qu'elle +y alloit sur vn baston blanc, qu'elle mettoit entre ses +iambes.[363]—Claudine Boban, ieune fille confessa, qu'elle, & sa mere +montoient sur vne ramasse,[364] & que sortans le contremont de la cheminée +elles alloient par l'air en ceste façon au Sabbat.'[365] In Belgium Claire +Goessen (1603) confessed 'qu'elle s'est trouvée à diverses assemblées +nocturnes tenues par lui, dans lesquelles elle s'est laissée transporter au +moyen d'un bâton enduit d'onguent'.[366] Isobell Gowdie (1662) was fully +reported as regards the methods of locomotion used by the witches, though +in other places her evidence is unfortunately cut short: + + 'I haid a little horse, and wold say, "Horse and Hattock, in the + Divellis name!" And than ve void flie away, quhair ve vold, be ewin as + strawes wold flie wpon an hie-way. We will flie lyk strawes quhan we + pleas; wild-strawes and corne-strawes wilbe horses to ws, an ve put + thaim betwixt our foot, and say, "Horse and Hattok, in the Divellis + name!" ... Quhan we wold ryd, we tak windle-strawes, or been-stakes + [bean-stalks], and put them betwixt owr foot, and say thryse, + + Horse and Hattok, horse and goe, + Horse and pellattis, ho! ho! + + and immediatlie we flie away whair euir we wold.... All the Coeven did + fflie lyk cattis, bot Barbara Ronald, in Brightmanney, and I, still + [always] read on an horse, quhich ve vold mak of a straw or + beein-stalk.'[367] + +Julian Cox (1664) said that 'one evening she walkt out about a Mile from +her own House, and there came riding towards her three persons upon three +Broom-staves, born up about a yard and an half from the ground. Two of them +she formerly knew, which was a Witch and a Wizzard.... The third person she +knew not. He came in the shape of a black Man.'[368] Two of the New England +witches (1692) confessed to riding on a pole; Mary Osgood, wife of Capt. +Osgood of Andover, 'was carried through the air to five-mile pond ... she +was transported back again through the air, in company with the forenamed +persons, in the same manner as she went, and believes they were carried +upon a pole'.[369] Goody Foster's evidence was reported by two authors: +'One Foster confessed that the Devil carry'd them on a pole, to a +Witch-meeting; but the pole broke, and she hanging about [Martha] Carrier's +neck, they both fell down, and she then received an hurt by the Fall, +whereof she was not at this very time recovered.'[370] The second account +is substantially the same: 'In particular Goody F. said (_Inter alia_) that +she with two others (one of whom acknowledged the same) Rode from Andover +to the same Village Witch meeting upon a stick above ground, and that in +the way the stick brake, and gave the said F. a fall: whereupon, said she, +I got a fall and hurt of which I am still sore.'[371] + +_Site._—The Sabbath seems to have been originally held on a fixed site. So +much so was this the case that de Lancre is able to say, 'communement ils +l'appellent Aquelarre, qui signifie Lane de Bouc, comme qui diroit la lane +ou lãde, où le Bouc conuoque ses assemblees. Et de faict les Sorciers qui +confessent, nommẽt le lieu pour la chose, & la chose ou Assemblee pour +le lieu: tellement qu'encore que proprement Lane de Bouc, soit le Sabbat +qui se tient és landes, si est-ce qu'ils appellent aussi bien Lane de Bouc, +le Sabbat qui se tient és Eglises, & és places des villages, paroisses, +maisons, & autres lieux.'[372] The confusion of the original _Lane de +Bouc_, i.e. the Sabbath or Great Assembly, with local meetings is thus +shown to be due to the inaccuracy of the witches themselves; and therefore +it is not surprising that de Lancre and other authors should also fail to +distinguish between the two. Still, in many of the records there are +certain indications by which it is possible to recognize the localities +where the real Sabbath, the true _Lane de Bouc_, was held. + +De Lancre himself notes that the Sabbath must be held near a lake, stream, +or water of some kind.[373] Bodin, however, gives a better clue, 'Les lieux +des assemblees des Sorciers sont notables, & signalez de quelques arbres, +ou croix.'[374] The _croix_ is clearly the Christian form of the standing +stone which is a marked feature in many descriptions of the Sabbath; and +Bodin's statement recalls one of the laws of Cnut in the eleventh century, +'We earnestly forbid every heathenism: heathenism is, that men worship +idols; that is that they worship heathen gods, or stones, or forest trees +of any kind.' + +Estebène de Cambrue (1567) said, 'Le lieu de ceste grande conuocation +s'appelle generalement par tout le pays la Lanne de Bouc. Où ils se mettent +à dancer à l'entour d'vne pierre, qui est plantée audit lieu, sur laquelle +est assis vn grand homme noir.'[375] At Poictiers in 1574 four witches, one +woman and three men, said that they went 'trois fois l'an, à l'assemblee +generale, où plusieurs Sorciers se trouuoyẽt prés d'vne croix d'vn +carrefour, qui seruoit d'enseigne'.[376] At Aberdeen in 1596 the witches +acknowledged that they danced round the market cross and the 'fische croce' +on All-Hallow-eve; and also round 'ane gray stane' at the foot of the hill +at Craigleauch.[377] Margaret Johnson (1633) said 'shee was not at the +greate meetinge at Hoarestones at the Forest of Pendle upon All Saints +day'.[378] Though no stone is actually mentioned the name suggests that +there had been, or still were, one or more stones standing in that place. +The Swedish witches (1669) seem to have used the same site for both kinds +of meetings; _Blockula_ seems to have been a building of some kind, set in +a meadow which was entered by a painted gate; within the building were +rooms and some kind of chapel for the religious service.[379] The New +England recorders (1692) did not enter into much detail, but even among +them the fact is mentioned that there was 'a General Meeting of the +Witches, in a Field at _Salem_-Village'.[380] + +In modern times the identification of stones or of certain places with the +Devil or with witch meetings is very noticeable. Out of innumerable +instances I will mention only a few. In Guernsey the Catioroc is always +identified as the site of the Sabbath. In Belgium 'à Godarville (Hainaut) +se trouve un _tunnel_ hanté par les sorcières; elles y tiennent leur +sabbat'.[381] + + 'Un bloc de pierre isolé et d'aspect extraordinaire est généralement + appelé _pierre du diable_. Exemples: A) le dolmen détruit près de + Namur; B) la grande pierre en forme de table à demi encastrée dans la + route qui conduit du village de Sény à celui d'Ellemelle (Candroz); C) + _le fais du diable_, bloc de grès d'environ 800 mètres cubes, isolé + dans la bruyère entre Wanne et Grand-Halleux près de Stavelot; D) les + _murs du diable_ à Pepinster, &c.—Dans plusieurs cantons, il y a un + terrain que l'on appèle _tchan dè makral_, "champ des sorciers". C'est + le cas près de Remouchamps, près de Tongres, près de la Gileppe et + près de Grand-Halleux.'[382] + +It is also noticeable how many of our own stone circles, such as the Nine +Maidens, the Dancing Maidens, and so on, are connected by tradition with +women who danced there on the Sabbath. + +_Date._—It appears from the evidence that certain changes took place in +course of time in the religion; and, as might be expected, this is shown +very markedly in the festivals. The ancient festivals remained all through, +and to them were added the festivals of the succeeding religions. The +original celebrations belonged to the May-November year, a division of time +which follows neither the solstices nor the agricultural seasons; I have +shown below (pp. 130, 178) that there is reason to believe these festivals +were connected with the breeding seasons of the flocks and herds. The chief +festivals were: in the spring, May Eve (April 30), called Roodmas or Rood +Day in Britain and Walpurgis-Nacht in Germany; in the autumn, November Eve +(October 31), called in Britain Allhallow Eve. Between these two came: in +the winter, Candlemas (February 2); and in the summer, the Gule of August +(August 1), called Lammas in Britain. To these were added the festivals of +the solstitial invaders, Beltane at midsummer and Yule at midwinter; the +movable festival of Easter was also added, but the equinoxes were never +observed in Britain. On the advent of Christianity the names of the +festivals were changed, and the date of one—Roodmas—was slightly altered +so as to fall on May 3; otherwise the dates were observed as before, but +with ceremonies of the new religion. Therefore Boguet is justified in +saying that the witches kept all the Christian festivals. But the Great +Assemblies were always held on the four original days, and it is this fact +which makes it possible to distinguish with certainty between the Sabbath +and the Esbat whenever dates are mentioned. + +De Lancre, generalizing from the evidence before him, says, 'Quelquefois il +y a des Sabbats & assemblees generales qui se font ordinairement les quatre +festes annuelles';[383] and he also gives the words of a witch, tried in +1567: 'Estebène de Cambrue dit que les Sorcieres n'alloient en la grande +assemblee & au grand Sabbat que quatre fois l'année.'[384] The four actual +days are given in only one trial, that of Issobell Smyth at Forfar in 1661, +'By these meitings shee mett with him every quarter at Candlemas, Rud-day, +Lambemas, and Hallomas',[385] but it is very clear that these were the +regular days, from the mention of them individually in both England and +Scotland. At North Berwick 'Barbara Napier was accused of being present at +the convention on Lammas Eve at the New haven' [three Covens, i.e. +thirty-nine persons, were assembled]. 'And the said Barbara was accused +that she gave her bodily presence upon All Hallow even last was, 1590 +years, to the frequent convention holden at the Kirk of North-Berwick, +where she danced endlong the Kirk-yard, and Gelie Duncan played on a trump, +John Fian, missellit, led the ring; Agnes Sampson and her daughters and all +the rest following the said Barbara, to the number of seven score +persons.'[386] The dittays against the witches of Aberdeen in 1596 show +that 'wpoun Hallowewin last bypast, att tuelff houris at ewin or thairby, +thow the said Thomas Leyis ... withe ane gryit number of vtheris witchis, +come to the mercatt and fische croce of Aberdene, wnder the conduct and +gyding of the Dewill present withe you, all in company, playing befoir yow +on his kynd of instrumentis. Ye all dansit about baythe the saidis croces, +and the meill mercatt, ane lang space of tyme.'[387] Christen Michell and +Bessie Thom had been not only at the Allhallow Eve meeting with Thomas +Leyis but also at another before that. 'Thow confessis that, thrie yeris +sensyn, vpon the Ruidday, airlie in the morning,' [Bessie Thom: 'befoir +sone rysing'] 'thow, accumpaniet with ... certan vtheris witchis, thy +devilische adherentis, convenit vpon Sainct Katherines Hill ... and thair, +vnder the conduct of Sathan, present with yow, playing befoir yow, efter +his forme, ye all dansit a devilische danse, rydand on treis, be a lang +space.'[388] In 1597 Issobell Richie, Margrat Og, Helene Rogie, Jonet +Lucas, Jonet Dauidsone, Issobell Oige, and Beatrice Robbie were accused of +a meeting at Craigleauche, near Aberdeen: 'Thow art indyttit for the being +at the twa devylische dances betuixt Lumfannand and Cragleauche, with +vmquhile Margerat Bane, vpon Alhalowewin last, quhair thow conferrit with +the Dewill.'[389] In Ayrshire in 1604 Patrik Lowrie and his +companion-witches were accused that they 'att Hallowevin in the yeir of God +foirsaid, assemblit thame selffis vpon Lowdon-hill, quhair thair appeirit +to thame ane devillische Spreit'.[390] Margaret Johnson, of the second +generation of Lancashire witches, in 1633 said 'shee was not at the greate +meetinge at Hartford in the Forrest of Pendle on All Saintes day'.[391] +Isobel Gowdie (Auldearne, 1662) does not enter into her usual detail, but +merely states that 'a Grand Meitting vold be about the end of ilk +Quarter'.[392] + +Of the festivals belonging to later religions several mentions are made. De +Lancre, when giving a general account of the ceremonies, says that the +witches of the Basses-Pyrénées went to their assemblies at Easter and other +solemn festivals, and that their chief night was that of St. John the +Baptist.[393] Jane Bosdeau, from the Puy-de-Dôme district (1594), bears +this out, for she went to a meeting with the Devil 'at Midnight on the Eve +of St. John'.[394] Antide Colas (1598) 'auoit esté au Sabbat à vn chacun +bon iour de l'an, comme à Noel, à Pasques, à la feste de Dieu'.[395] Both +generations of Lancashire witches (1613 and 1633) kept Good Friday.[396] +Jonet Watson of Dalkeith (1661) was at a meeting 'about the tyme of the +last Baille-ffyre night'.[397] The Crook of Devon witches (1662) met on St. +Andrew's Day, at Yule.[398] In Connecticut (1662) the 'high frolic' was to +be held at Christmas.[399] + +_Hour._—The actual hour at which the Sabbath was held is specified in very +few cases; it appears to have been a nocturnal assembly, beginning about +midnight and lasting till early dawn or cockcrow. 'Le coq s'oyt par fois és +sabbats sonnãt la retraicte aux Sorciers.'[400] + +In the Vosges in 1408 the meeting was held 'en la minuit et la deuxieme +heure'.[401] In Lorraine in 1589 'Johannes a Villa und Agathina des +Schneiders Francisci Weib, sagt, eine oder zwey Stunde vor Mitternacht were +die bequemste Zeit darzu'.[402] At North Berwick, in 1590, Agnes Sampson +arrived at the appointed place 'about eleven hours at even'.[403] The +Aberdeen witches in 1597 held their dance 'wpon Hallowewin last bypast, at +tuelff houris at ewin or thairby' (or more particularly) 'betuixt tuell & +ane houris at nycht'.[404] In 1598 the Lyons witch Françoise Secretain +'adioustoit qu'elle alloit tousiours au Sabbat enuiron la minuit, & +beaucoup d'autres sorciers, que i'ay eu en main, ont dit le mesme'. Antide +Colas, another Lyonnaise, went to the meeting on Christmas Eve between the +midnight mass and the mass at dawn.[405] + +The only daylight meeting which can be identified as a Sabbath occurred at +Aberdeen, and may have been peculiar either to the locality or to the +May-Day festival; or it may have been simply the continuation of the +festival till the sun rose. Christen Michell and Bessie Thom were each +accused that 'vpon the Ruidday, thrie yeris sensyn bygane, airlie in the +morning, befoir sone rysing, thow convenit vpon Sanct Katherines Hill, +accumpaniet with a numer of thy devilische factioun and band, the Devill +your maister in cumpanie with yow'.[406] + + +2. _The Esbat_ + +_Business._—The Esbat differed from the Sabbath by being primarily for +business, whereas the Sabbath was purely religious. In both, feasting and +dancing brought the proceedings to a close. The business carried on at the +Esbat was usually the practice of magic for the benefit of a client or for +the harming of an enemy. Sometimes the Devil appears to have ordered his +followers to perform some action by which to impress the imagination of +those who believed in his power though they did not worship him. Very often +also the Esbat was for sheer enjoyment only, without any ulterior object, +as the following quotations show: + +Estebène de Cambrue (1567), who is the authority for the name Esbat as +applied to local meetings, says that 'les petites assemblées qui se font +pres des villes ou parroisses, où il n'y va que ceux du lieu, ils les +appellent les esbats: & se font ores en vn lieu de ladicte paroisse, ores +en vn autre, où on ne faict que sauter & folastrer, le Diable n'y estant +auec tout son grand arroy comme aux grandes assemblees'.[407] Alesoun +Peirsoun (1588) was taken by a party of men and women, under the leadership +of a man in green, 'fordir nor scho could tell; and saw with thame pypeing +and mirrynes and gude scheir, and wes careit to Lowtheane, and saw wyne +punchounis with tassis with them'.[408] Jonet Barker (1643) said that 'scho +and ye said Margaret Lauder being w^{t}hin ye said Jonet Cranstones house +tua pyntis of beir war drukkin be thame thre togidder in ye said house at +quhilk ye devill appeirit to thame in ye liknes of ane tryme gentill man +and drank w^t thame all thre and that he Imbracet the said margaret lauder +in his armes at ye drinking of ye beir and put his arme about hir +waist'.[409] Isobel Bairdie (1649) was accused of meeting the Devil and +drinking with him, 'the devil drank to her, and she pledging him, drank +back again to him, and he pledged her, saying, _Grammercie, you are very +welcome_.'[410] Janet Brown (1649) 'was charged with having held a meeting +with the Devil appearing as a man, at the back of Broomhills, who was _at a +wanton play_ with Isobel Gairdner the elder, and Janet Thomson'.[411] In +Forfar Helen Guthrie (1661) confessed that she went to several meetings; at +one in the churchyard 'they daunced togither, and the ground under them wes +all fyre flauchter, and Andrew Watson hade his vsuale staff in his hand, +altho he be a blind man yet he daunced alse nimblie as any of the companye, +and made also great miriement by singing his old ballads, and that Isobell +Shyrrie did sing her song called Tinkletum Tankletum; and that the divill +kist every one of the women'. At another meeting 'they all daunced togither +a whyle, and then went to Mary Rynd's house and sat doune together at the +table ... and made them selfes mirrie; and the divell made much of them +all, but especiallie of Mary Rynd, and he kist them all'.[412] Elspet Bruce +of the same Coven, 'by turning the sive and sheires, reased the divell, who +being werry hard to be laid againe, ther wes a meiting of witches for +laying of him ... and at this meiting they had pipe-music and +dauncing'.[413] Isobell Gowdie (1662) gives an account of one of these +joyous assemblies: 'We killed an ox, in Burgie, abowt the dawing of the +day, and we browght the ox with ws hom to Aulderne, and did eat all amongst +ws, in an hows in Aulderne, and feasted on it.'[414] Marie Lamont (1662) +also enjoyed her meetings; the first at which she was present was held in +Kettie Scott's house, where the devil 'sung to them, and they dancit; he +gave them wyn to drink, and wheat bread to eat, and they warr all very +mirrie. She confesses, at that meiting the said Kettie Scott made her first +acquaintance with the devill, and caused her to drink to him, and shak +hands with him.—Shee was with Katie Scot and others at a meitting at +Kempoch, wher they danced, and the devil kissed them when they went +away.'[415] Annaple Thomson and the other witches of Borrowstowness +(1679)— + + 'wis at several mettings with the devill in the linkes of + Borrowstonenes, and in the howsse of you Bessie Vickar, and ye did + eatt and drink with the devill, and with on another, and with witches + in hir howss in the night tyme; and the devill and the said Wm Craw + browght the ale which ye drank, extending to about sevin gallons, from + the howss of Elizabeth Hamilton; and yow the said Annaple had ane + other metting abowt fyve wekes ago, when yow wis goeing to the + coalhill of Grange, and he inveitted you to go alongst, and drink with + him.... And yow the said Margret Hamilton has bein the devill's + servant these eight or nyne yeeres bygane; and he appered and + conversed with yow at the town-well at Borrowstownes, and several + tymes in yowr awin howss, and drank severall choppens of ale with + you.'[416] + +The magical ceremonies performed by the witches with the help of the Devil +were usually for the destruction of, or for doing harm to, an enemy. +Sometimes, however, the spells were originally for the promotion of +fertility, but were misunderstood by the recorders and probably by the +witches themselves. Alexia Violaea (1589) said that 'nachdem sie were mit +ihren Gespielen umb und umb gelauffen eine ziemliche gut Weile, habe sie +pflegen in die Höhe über sich zu werffen ein reines subtiles Pulverlein, +welches ihr der Teuffel darzu gegeben habe, darvon Raupen, Käffern, +Heuschrecken, und dergleichen andere Beschädigung mehr, so Hauffenweise +wüchsen, dass die Acker darmit in einem Augenblick überall beschmeist +würden'.[417] Isobel Gowdie's magical charm (1662) seems to come under this +category: + + 'We went be-east Kinlosse, and ther we yoaked an plewghe of paddokis. + The Devill held the plewgh, and Johne Yownge in Mebestowne, our + Officer, did drywe the plewghe. Paddokis did draw the plewgh, as oxen; + qwickens wer sowmes, a riglen's horne wes a cowter, and an piece of an + riglen's horne wes an sok. We went two seuerall tymes abowt; and all + we of the Coven went still wp and downe with the plewghe, prayeing to + the Divell for the fruit of that land.'[418] + +The greater number of meetings were occupied with business of a magical +character with the intention of harming certain specified persons; though +any other kind of business was also transacted. The North Berwick witches +opened the graves which the Devil indicated in order to obtain the means of +making charms with dead men's bones; on another occasion they attempted to +wreck a ship by magic.[419] The Lang Niddry witches (1608) went to the +house of Beigis Tod, where they drank, and there christened a cat.[420] The +Lancashire witches (1613) met at Malking Tower for two purposes; the first +was to give a name to the familiar of Alison Device, which could not be +done as she was not present, being then in prison; the second was to +arrange a scheme or plot for the release of Mother Demdike, the principal +witch of the community, then a prisoner in Lancaster Castle; the plot +involved the killing of the gaoler and governor, and the blowing up of the +castle.[421] In 1630 Alexander Hamilton was tried in Edinburgh, + + 'the said Alexr Hamiltoun haifing concaivet ane deidlie haitrent + agains umqle Elizabeth Lausone Lady Ormestoun younger becaus the said + Alexr being at her zet asking for almous she choisit him therfra + saying to him "away custroun carle ye will get nothing heir". The said + Alexr therupon in revenge therof accompaneit wt tua wemen mentionet in + his depostiones come to Saltoun woid quhair he raisit the devill and + quha appeirit to him and his associattis in the likenes of ane man + cled in gray and the said Alexr and his associattis haifing schawin to + him the caus of thair coming desyring him to schaw to thame be quhat + meanes thay micht be revendget upon the said Lady.'[422] + +Margaret Johnson (1633) deposed that she was not at the great witch-meeting +on All Saints' Day, but was at a smaller meeting the Sunday after, 'where +there was, at yt tyme, between 30 and 40 witches, who did all ride to the +said meetinge, and the end of theire said meeting was to consult for the +killinge and hurtinge of men and beasts.'[423] The Forfar witches (1661) +claimed to have wrecked a ship.[424] Isobel Gowdie (1662) is as usual very +dramatic in her account; on one occasion the witches met to make a charm +against the minister of Auldearne, Mr. Harie Forbes: 'Satan wes with ws and +learned ws the wordis to say thryse ower. Quhan we haid learned all thes +wordis from the Divell, we fell all down wpon owr kneis, with owr hear down +ower owr showlderis and eyes, and owr handis lifted wp, and owr eyes +stedfastlie fixed wpon the Divell; and said the forsaidis wordis thryse +ower to the Divell, striktlie, against Maister Harie Forbes his recowering +from the said seiknes.' When making an image only a few of the witches were +present with the Devil.[425] Marie Lamont (1662) claimed that her Coven +raised storms on two occasions; and on a third, they in the likeness of +'kats', and the Devil as a man with cloven feet, made a charm with 'wyt +sand' against Blackhall younger and Mr. John Hamilton.[426] Amongst the +most detailed accounts of the wax or clay images, and of the ritual for +killing the person whom the image represented, are those of the Somerset +witches[427] (1664). The baptism of the figure is an interesting point. The +Paisley witches (1678) had a meeting to make a clay figure in order to kill +an enemy of the witch in whose house the meeting was held.[428] At +Borrowstowness part of the accusation was that 'ye and ilk ane of yow was +at ane metting with the devill and other witches at the croce of Murestane, +upon the threttein of October last, where you all danced and the devill +acted the pyiper, and where yow indewored to have destroyed Andrew +Mitchell.'[429] In New England the witches accused George Burroughs 'that +he brought Poppets to them, and Thorns to stick into those Poppets'.[430] + +At the Esbats it is also evident that the Devil wished to maintain an +appearance of miraculous power not only before the world at large, but in +the eyes of the witches as well. This will account for the meetings on the +sea-shore in raging storms when vessels were liable to be wrecked, and +there are also many indications that the destruction of an enemy was +effected by means more certain than the making and pricking of a wax or +clay figure, means which were used after the figure had been made. Some of +the methods of maintaining this prestige are of the simplest, others are +noted without any explanation: 'Satan faict en ce lieu [le Sabbat] tant de +choses estrãges & nouuelles que leur simplicité & abus prend cela pour +quelques miracles.'[431] At Forfar (1661) the means of obtaining the result +are apparent; during a great storm the Devil and the witches destroyed the +bridge of Cortaquhie, and the destruction was so arranged as to appear to +have been effected by magical power; but Helen Guthrie confessed that 'they +went to the bridge of Cortaquhie with intentione to pull it doune, and that +for this end shee her selfe, Jonnet Stout, and others of them, did thrust +ther shoulderis againest the bridge, and that the divell wes bussie among +them acting his pairt'. Issobell Smyth, who also assisted on the occasion, +said, 'Wee all rewed that meitting, for wee hurt our selves lifting.'[432] +Still more simple was the method of destroying the harvest of a field at +Crook of Devon, where Bessie Henderson 'confessed and declared that Janet +Paton was with you at ane meeting when they trampit down Thos. White's rie +in the beginning of harvest, 1661, and that she had broad soales and +trampit down more nor any of the rest'.[433] The Devil of Mohra in Sweden +cared only to impress his followers; when the wall which they were building +fell down 'some of the Witches are commonly hurt, which makes him laugh, +but presently he cures them again'.[434] + +_Site._—In some places the Esbat was held at a fixed site, in others the +site varied from week to week. In both cases, the locality was always in +the near neighbourhood of the village whose inhabitants attended the +meeting. + + 'Pour le lieu ordinaire c'est és carrefours, co[~m]e disoit Isaac de + Queyran, qui deposoit y auoir esté au carrefour du Palays Galienne, + près la ville de Bourdeaux; ou aux places des paroisses au deuant des + Eglises, & le plus souuent au droict de la grand' porte, si l'Eglise + est plantée au milieu de la place comme elle est souuent, afin que le + Diable plante sa chaire tout vis à vis du grand autel où on met le + Sainct sacrement: comme il est en la place d'Ascain, où tous les + tesmoins du lieu, nous ont dict que le Sabbat se faisoit. Il a aussi + accoustumé les tenir en quelque lieu desert, & sauuage, comme au + milieu d'vne lande; & encore en lieu du tout hors de passage, de + voisinage, d'habitation, & de rencontre: Et communement ils + s'appellent Aquelarre[435] qui signifie Lane de Bouc, comme qui diroit + la lane ou lãde, où le Bouc conuoque ses assemblées.'[436] + +Danaeus emphasizes the variation of both site and date: 'They meete +togither in certen apointed places, not al of them togither, nor at once, +but certen of them whom he pleaseth to call, so that he apointeth where +they shall meete, and at what houre of the day, or of the nighte.'[437] The +Windsor witches, however, 'did accustome to meete within the backeside of +Maister Dodges in the Pittes there'.[438] Boguet's evidence also points to +there being a settled site for the Esbat in each village: + + 'Les Sorciers du costé de Longchamois s'assembloient en vn pré, qui + est sur le grand chemin tirant à S. Claude, où l'on voit les ruines + d'vne maison. Ceux du costé de Coirieres tenoient leur Sabbat, sous le + village de Coirieres proche l'eau, en vn lieu appellé és Combes, qui + est du tout sans chemin. [Autres] se retrouuoient en vn lieu dict és + Fontenelles, sous le village de Nezan, qui est vn lieu assez + descouuert ... le Sabbat des Sorciers de la Moüille se tenoit en la + Cour du Prioré du mesme lieu.'[439] + +Jane Bosdeau (1594) went twice a week regularly to 'a Rendezvous of above +Sixty Witches at Puy de dome'.[440] And the Swedish witches went so +uniformly to one place that there was a special building for their rites: + + 'They unanimously confessed that _Blockula_ is scituated in a delicate + large Meadow whereof you can see no end. The place or house they met + at, had before it a Gate painted with divers colours; through this + Gate they went into a little Meadow distinct from the other.... In a + huge large Room of this House, they said, there stood a very long + Table, at which the Witches did sit down: And that hard by this Room + was another Chamber where there were very lovely and delicate + Beds.'[441] + +On the whole, the weight of evidence in England and Scotland is in favour +of Danaeus's statement that there was no fixed site, though this should be +taken as referring to the local meetings only, not to the Great Assemblies. +The Forfar witch-trials give much information: Helen Guthrie + + 'wes at a meitting in the church yeard of Forfar in the Holfe + therof.... Betwixt the oatseid and the bearseid [barleysowing], she + wes at ane other meitting at the Pavilione hollis.... This same year, + betwixt the oatseid and bearseid, she was at a thrid meiting in the + church yeard of Forfar in the holfe thereof, about the same tyme of + the night as at the [former] meitings, viz. at midnight.—About the + beginning of the last oat seid tyme, Isabell Syrie did cary hir + [Jonet Howat] to the Insch within the loch of Forfar, shoe saw at this + tyme, about threteen witches with the divill, and they daunced + togither.... About four wiekes after the forsaid meiting in the Insch, + the said Isabell Syrie caried hir to ane other meiting at + Muryknowes.—About three and a halfe yeares since, she [Elspet + Alexander] was at a meiting with the divill at Peterden, midway + betwixt Forfar and Dondie.... About four wiekes after this mieting at + Petterden, shoe was at ane second mieting at the Muryknowes ... shoe + was present at ane thrid mieting near Kerymure.'[442] + +Isobel Gowdie's evidence is detailed as usual: 'The last tyme that owr +Coven met, we, and an vther Coven, wer dauncing at the Hill of Earlseat; +and befor that, betwixt Moynes and Bowgholl; and befor that we ves beyond +the Meikleburne; and the vther Coven being at the Downie-hillis we went +from beyond the Meikle-burne, and went besyd them, to the howssis at the +Wood-end of Inshoch.... Befor Candlemas, we went be-east Kinlosse.'[443] +The same facts were elicited from the Kinross-shire witches; Robert Wilson +'confessed ye had ane meeting with the Devill at the Stanriegate, bewest +the Cruick of Devon ... the Devil appointed them to meet at the Bents of +Balruddrie'.—Margaret Huggon confessed 'that ye was at another meeting +with Sathan at the Stanriegate, bewest the Cruik of Devon ... lykeways ye +confessed ye was at another meeting with Satan at the Heathrie Knowe +be-east the Cruik of Devon, where the Gallows stands ... a meeting at the +back of Knocktinnie at the Gaitside ... and another at the bents of +Newbiggin'.—Janet Brugh 'confessed that ye was at ane meeting at +Stanriegate ... ye confessed that about Yule last bypast ye was at ane +meeting with Sathan at Turfhills ... lykeways ye confessed that ye was at +the Bents of Balruddrie and Gibson's Craig, where Sathan was present at +them both'.—Christian Grieve 'freely confessed that ye was at ane meeting +with Sathan at the back of Andrew Dowie his house'.[444] The Somerset +witches (1664) varied in this respect. Those of Wincanton met in different +places: Elizabeth Style 'hath been at several general meetings in the night +at High Common, and a Common near _Motcombe_, at a place near _Marnhull_, +and at other places'.—Alice Duke 'hath been at several meetings in Lie +Common, and other places in the night'. But the Brewham Coven appear to +have met commonly at Hussey's Knap in Brewham Forest.[445] + +Occasionally a reason is given for the change of site. 'Parfois vn Sabbat +finy à vn coin de paroisse, on s'en va le tenir à vne autre, où le Diable +mene les mesmes personnes: mais là, on y en rencontre d'autres'.[446] +Sometimes also a sidelight is thrown upon these gatherings, which explains +the fact that in many cases the witches said that they did not know all the +people present at a given meeting: + + 'Antoine Tornier, Et Iaquema Paget ont confessé, que comme elles + retournoient à certain iour par ensemble de glanner, passans au long + du [=p]ré de Longchamois, elles apperçeurent que l'on y tenoit le + Sabbat; Surquoy elles poserent bas leurs fardeaux, & allerent au lieu + predict, où elles firent comme les autres, & puis se retirerent + chacune en leurs maisons, apres auoir reprins leurs fardeaux.'[447] + +The Salem Witches (1692) met 'upon a plain grassy place, by which was a +Cart path and sandy ground in the path, in which were the tracks of Horses +feet'.[448] + +_Date and Hour._—There was no fixed day or hour for the Esbat, and in this +it differed from the Sabbath, which was always at night. The Devil let his +followers know the time, either by going to them himself or by sending a +message by the officer. The message might be by word of mouth, or by some +signal understood by the initiated. + +Though there was no fixed day for the Esbat, it seems probable that one day +in the week was observed in each locality. + +Danaeus, in his general survey of the cult in 1575, says: 'He apointeth +where they shall meete, and at what houre of the day, or of the night: +wherein they haue no surenes, nor certentie. For these meetinges are not +weekely, nor monthly, nor yeerely, but when and how often it shall seeme +good to this their maister. And many times himself warneth them to meete, +sometimes hee apoynteth others to warne them in his staede. But when he +doth it himself, he appeareth vnto them in likenesse of a man.'[449] De +Lancre says that in the Basses-Pyrénées 'le lieu où on le trouue +ordinairement s'appelle Lanne de bouc, & en Basque _Aquelarre de verros, +prado del Cabron_, & là les Sorciers le vont adorer trois nuicts durant, +celle du Lundy, du Mercredy, & du Vendredy.—Les iours ordinaires de la +conuocation du Sabbat, ou pour mieux dire les nuicts, sont celles du +Mercredy venant au Ieudy, & du Vendredy venant au Samedy.—Catherine de +Naguille de la paroisse d'Vstarits, aagee de onze ans, & sa compagne, nous +out asseuré qu'elles auoiẽt esté au Sabbat en plein midy.'[450] Jane +Bosdeau (1594) 'every Wednesday and Friday met a Rendezvous of aboue Sixty +Witches at Puy de dome'.[451] Boguet says that the day of the Sabbath was +variable, usually Thursday night;[452] while, according to Bodin, the most +frequent was 'entre la nuict du Lundi & Mardi'.[453] Boguet also goes on to +say, 'Le Sabbat ne se tient pas tousiours de nuict, ains que les Sorciers y +vont aussi quelquefois de iour, selon que firent Antoine Tornier, & Iaquema +Paget, & plusieurs autres de leur secte le confessent.'[454] The Lorraine +witches also had the same custom: + + 'Alle zugleich, so viel ihrer bisher in Lotharingen peinlich sind + verhöret worden, bekandten, dass solche Versammlung in keiner andern + Nacht, als welche zu nechst vor dem Donnerstag oder Sambstag hergehet, + gehalten werden.—Johannes a Villa und Agathina des Schneiders + Francisci weib, sagt, eine oder zwey Stunde vor Mitternacht, were die + bequemste Zeit darzu, und zwar nicht allein zu diesen Gespensten, + sondern auch sonsten zu allerhand Gespensten, Bollergeisten, + Irrgeisten, &c. Aber die Stunde nach Mitternacht diene nicht + darzu.'[455] + +The English and Scotch evidence is to the same effect. The witches 'are +likewise reported to have each of them a Spirit or Imp attending on, or +assigned to them.... These give the Witches notice to be ready on all +Solemn appointments, and meetings, which are ordinarily on Tuesday or +Wednesday night'.[456] Janet Breadheid of the Auldearne Coven emphasizes +the irregularity of the dates: 'Efter that, we vold still meit euerie ten, +twelve, or twantie dayes continwally.'[457] Marie Lamont merely notes that +the meetings were at night: 'The devil came to Kattrein Scott's house in +the midst of the night.... When she had been at a mietting sine Zowle last, +with other witches, in the night, the devill convoyed her home in the +dawing.'[458] The Somerset witches had no special night: 'At every meeting +before the Spirit vanisheth away, he appoints the next meeting place and +time,'[459] and Mary Green went to a meeting 'on Thursday Night before +Whitsunday last.'[460] At Paisley the meeting was on Thursday, the 4th of +January, 1678, in the night, in John Stuart's house.[461] The Swedish +witches were much harder worked: 'whereas formerly one journey a week would +serve his turn, from their own Town to the place aforesaid, now they were +forced to run to other Towns and places for Children, and that some of them +did bring with them some fifteen, some sixteen Children every night.'[462] + +The more modern examples suggest that the date became more fixed: 'On croit +que c'est toujours un vendredi soir que les sorciers et sorcières se +réunissent.'[463] 'Sorciers et sorcières vont au _sabbat_ le vendredi, à +travers les airs.'[464] + +FOOTNOTES: + +[Footnote 328: Boguet, pp. 106-7.] + +[Footnote 329: Pitcairn, ii, pp. 542-3.] + +[Footnote 330: De Lancre, _Tableau_, p. 148.] + +[Footnote 331: Id., _L'Incredulité_, p. 808.] + +[Footnote 332: Kinloch, pp. 122-3.] + +[Footnote 333: Burns Begg, p. 239.] + +[Footnote 334: Bourignon, _Vie_, p. 211; Hale, p. 29.] + +[Footnote 335: Stewart, p. 174.] + +[Footnote 336: Pitcairn, i, pt. ii, p. 239. Spelling modernized.] + +[Footnote 337: Boguet, p. 104.] + +[Footnote 338: Potts, G 4.] + +[Footnote 339: Whitaker, p. 216.] + +[Footnote 340: Pitcairn, iii, p. 604.] + +[Footnote 341: Horneck, pt. ii, p. 320.] + +[Footnote 342: Bodin, _Fléau_, p. 178.] + +[Footnote 343: Scot, pp. 41, 184. Scot is as usual, extraordinarily +inaccurate in his statements. The correct formulae, as given by Wierus, +will be found in Appendix V, with notes on the ingredients by Prof. A. J. +Clark.] + +[Footnote 344: Boguet, p. 96.] + +[Footnote 345: De Lancre, _Tableau_, p. 148.] + +[Footnote 346: H. G. van Elven, _La Tradition_, 1891, p. 215. Unfortunately +neither name nor place are given in the transcription.] + +[Footnote 347: Burns Begg, p. 223.] + +[Footnote 348: Glanvil, pt. ii, pp. 139, 141, 148-9, 151.] + +[Footnote 349: Scot, Bk. iii, p. 66; Lea, iii, p. 493. I give Scot's +translation as being more racily expressed.] + +[Footnote 350: J. Bournon, p. 19.] + +[Footnote 351: Boguet, p. 96.] + +[Footnote 352: De Lancre, _Tableau_, p. 123.] + +[Footnote 353: Whitaker, p. 216.] + +[Footnote 354: Bourignon, _Vie_, p. 214; Hale, p. 31.] + +[Footnote 355: Horneck, pt. ii, pp. 316, 317, 318, 319, 321.] + +[Footnote 356: Kinloch, p. 129.] + +[Footnote 357: Surtees Society, xl, pp. 191-2, 194, 197; Denham Tracts, ii, +pp. 299-301, 304, 307.] + +[Footnote 358: Holinshed, _Ireland_, p. 58.] + +[Footnote 359: Chartier, iii, p. 45; Lea, iii, p. 536.] + +[Footnote 360: From a trial in the Greffe, Guernsey.] + +[Footnote 361: Danaeus, ch. iv.] + +[Footnote 362: Boguet, p. 104.] + +[Footnote 363: Id., pp. 9, 104.] + +[Footnote 364: A marginal note against the word _ramasse_ gives 'autrement +balait, & en Lyonnois coiue'.] + +[Footnote 365: Boguet, pp. 9, 97, 104.] + +[Footnote 366: Cannaert, p. 49.] + +[Footnote 367: Pitcairn, iii, pp. 604, 608, 613.] + +[Footnote 368: Glanvil, pt. ii, p. 194.] + +[Footnote 369: Howell, vi, 660; J. Hutchinson, _Hist. of Massachusetts +Bay_, p. 31.] + +[Footnote 370: Cotton Mather, p. 158; Burr, p. 244. _See also_ J. +Hutchinson, ii, pp. 35-6.] + +[Footnote 371: Burr, p. 418.] + +[Footnote 372: De Lancre, _Tableau_, p. 65.] + +[Footnote 373: Id. ib., p. 72.] + +[Footnote 374: Bodin, _Fléau_, p. 181.] + +[Footnote 375: De Lancre, _Tableau_, p. 123.] + +[Footnote 376: Bodin, p. 187.] + +[Footnote 377: _Spalding Club Misc._, i, pp. 97-8, 114, 149, 153, 165, +167.] + +[Footnote 378: Whitaker, p. 216; Baines, i, p. 607 note, where the name is +given as _Hartford_. The importance of the stone in the Sabbath ceremonies +is very marked in the account of a meeting in Northumberland (1673). Ann +Armstrong declared that 'she and the rest had drawne their compasse nigh to +a bridg end, and the devil placed a stone in the middle of the compasse, +they sett themselves downe, and bending towards the stone, repeated the +Lord's prayer backwards'. Denham Tracts, ii, p. 307; Surtees Soc., xl, p. +197.] + +[Footnote 379: Horneck, pt. ii, pp. 321, 324.] + +[Footnote 380: Mather, p. 131.] + +[Footnote 381: Harou, _La Tradition_, vi (1892), p. 367.] + +[Footnote 382: Monseur, pp. 2, 88.] + +[Footnote 383: De Lancre, _Tableau_, p. 64.] + +[Footnote 384: Id. ib., p. 123.] + +[Footnote 385: Kinloch, p. 133.] + +[Footnote 386: Pitcairn, i, pt. ii, p. 245. Spelling modernized.] + +[Footnote 387: _Spalding Club Misc._, i, pp. 97-8.] + +[Footnote 388: Ib., i, Christen Michell, p. 165; Bessie Thom, p. 167.] + +[Footnote 389: Ib., i, Issobell Richie, p. 142; Margrat Og, p. 144; Helene +Rogie, p. 147; Jonet Lucas, p. 149; Jonet Dauidsone, p. 150; Issobell Oige, +p. 152; Beatrice Robbie, p. 153.] + +[Footnote 390: Pitcairn, ii, p. 478.] + +[Footnote 391: Baines, i, p. 607 note.] + +[Footnote 392: Pitcairn, iii, p. 606.] + +[Footnote 393: De Lancre, _Tableau_, p. 398.] + +[Footnote 394: F. Hutchinson, _Historical Essay_, p. 42.] + +[Footnote 395: Boguet, p. 125.] + +[Footnote 396: Chetham Society, vi, p. lxxiii; Whitaker, p. 216.] + +[Footnote 397: Pitcairn, iii, p. 601.] + +[Footnote 398: Burns Begg, pp. 219, 226, 237.] + +[Footnote 399: J. Hutchinson, _History of Massachusetts Bay_, ii, p. 17; +Taylor, p. 98.] + +[Footnote 400: De Lancre, _Tableau_, p. 154.] + +[Footnote 401: Bournon, p. 23.] + +[Footnote 402: Remigius, pt. i, p. 72.] + +[Footnote 403: Pitcairn, i, pt. ii, p. 239.] + +[Footnote 404: _Spalding Club Misc._, i, pp. 97, 114, 165, 167.] + +[Footnote 405: Boguet, pp. 119, 125.] + +[Footnote 406: _Spalding Club Misc._, i, pp. 165, 167.] + +[Footnote 407: De Lancre, _Tableau_, p. 123.] + +[Footnote 408: Pitcairn, i, pt. ii, p. 163.] + +[Footnote 409: From the record in the Justiciary Court of Edinburgh.] + +[Footnote 410: Arnot, p. 358.] + +[Footnote 411: Id., p. 358.] + +[Footnote 412: Kinloch, pp. 120, 121.] + +[Footnote 413: Id., p. 122.] + +[Footnote 414: Pitcairn, iii, p. 613.] + +[Footnote 415: Sharpe, pp. 131, 134.] + +[Footnote 416: _Scots Magazine_, 1814, p. 200.] + +[Footnote 417: Remigius, pt. i, p. 91.] + +[Footnote 418: Pitcairn, iii, p. 603; see below, p. 171.] + +[Footnote 419: Id., i, pt. ii, pp. 210-11, 217, 239.] + +[Footnote 420: Id., ii, pp. 542-3.] + +[Footnote 421: Potts, C 3, G 3, I 2, I 3.] + +[Footnote 422: From the trial of 'Alexr Hamiltoun, warlok', in the +Justiciary Court, Edinburgh.] + +[Footnote 423: Whitaker, p. 216.] + +[Footnote 424: Kinloch, p. 122.] + +[Footnote 425: Pitcairn, iii, pp. 609, 613.] + +[Footnote 426: Sharpe, pp. 132-4.] + +[Footnote 427: Glanvil, pt. ii, pp. 137-8, 164.] + +[Footnote 428: Id., pt. ii, p. 294.] + +[Footnote 429: _Scots Magazine_, 1814, p. 201.] + +[Footnote 430: Mather, p. 125.] + +[Footnote 431: De Lancre, _Tableau_, p. 135.] + +[Footnote 432: Kinloch, pp. 122, 133.] + +[Footnote 433: Burns Begg, p. 224.] + +[Footnote 434: Horneck, pt. ii, p. 323.] + +[Footnote 435: The full name is Aquelarre de verros, prado del Cabron.] + +[Footnote 436: De Lancre, Tableau, pp. 64-5.] + +[Footnote 437: Danaeus, ch. iv.] + +[Footnote 438: _Rehearsall_, p. 7.] + +[Footnote 439: _Boguet_, pp. 126-7.] + +[Footnote 440: F. Hutchinson, _Historical Essay_, p. 43.] + +[Footnote 441: Horneck, pt. ii, p. 321.] + +[Footnote 442: Kinloch, pp. 120 seq.] + +[Footnote 443: Pitcairn, iii, p. 603.] + +[Footnote 444: Burns Begg, pp. 226 seq.] + +[Footnote 445: Glanvil, pt. ii, pp. 140, 148, 156, 161.] + +[Footnote 446: De Lancre, _Tableau_, p. 64.] + +[Footnote 447: Boguet, p. 102.] + +[Footnote 448: Burr, p. 418.] + +[Footnote 449: Danaeus, ch. iv.] + +[Footnote 450: De Lancre, _Tableau_, pp. 62, 398.] + +[Footnote 451: F. Hutchinson, p. 43.] + +[Footnote 452: Boguet, p. 124.] + +[Footnote 453: Bodin, _Fléau_, p. 182.] + +[Footnote 454: Boguet, p. 123.] + +[Footnote 455: Remigius, pp. 71, 72.] + +[Footnote 456: _Pleasant Treatise_, p. 4.] + +[Footnote 457: Pitcairn, iii, p. 617.] + +[Footnote 458: Sharpe, pp. 131, 133.] + +[Footnote 459: Glanvil, pt. ii, p. 139.] + +[Footnote 460: Id., pt. ii, p. 164.] + +[Footnote 461: Id., pt. ii, pp. 293, 297.] + +[Footnote 462: Horneck, pt. ii, p. 318.] + +[Footnote 463: Monseur, p. 87.] + +[Footnote 464: Lemoine, _La Tradition_, 1892, vi, p. 106.] + + + + +V. THE RITES + + +1. _General_ + +The exact order of the ceremonies is never given and probably varied in +different localities, but the general rule of the ritual at the Sabbath +seems to have been that proceedings began by the worshippers paying homage +to the Devil, who sat or stood in a convenient place. The homage consisted +in renewing the vows of fidelity and obedience, in kissing the Devil on any +part of his person that he chose to indicate, and sometimes in turning a +certain number of times widdershins. Then followed the reports of all magic +worked since the previous Sabbath, either by individuals or at the Esbats, +and at the same time the witches consulted the Master as to their cases and +received instructions from him how to proceed; after which came admissions +to the society or marriages of the members. This ended the business part of +the meeting. Immediately after all the business was transacted, the +religious service was celebrated, the ceremonial of which varied according +to the season of the year; and it was followed by the 'obscene' fertility +rites. The whole ceremony ended with feasting and dancing, and the assembly +broke up at dawn. + +This was apparently the usual course of the ritual of the Sabbath; the +Esbat had less ceremonial, and the religious service was not performed. The +Devil himself often went round and collected the congregation; and, not +being in his 'grand arroy', he appeared as a man in ordinary dress. Instead +of the religious service with the adoration of the god, the witches worked +the spells and charms with which they bewitched or unbewitched their +enemies and friends, or they exercised new methods which they learnt from +their Master, or received instructions how to practise the arts of healing +and secret poisoning, of causing and blasting fertility. + +There are a few general accounts of the usual course of the Sabbath ritual. +Danaeus (1575) does not distinguish clearly between the two classes of +meetings, but at the same time he seems to have realized that a certain +order was followed: + + 'Satan calleth them togither into a Diuelish Sinagoge, and that he may + also vnderstand of them howe well and diligently they haue fulfilled + their office of intoxicating committed vnto them, and whõ they haue + slaine: wherefore they meete togither in certen apointed places.... + Whẽ they meete together he appeareth visibly vnto them in sundrie + fourmes, as the head and chiefe of that congregation.... Then doe they + all repeate the othe which they haue geuen vnto him, in acknowledging + him to be their God, thẽ fal they to dauncing.... Whiche beeing all + finished, then he demaundeth agayne of them what they woulde require + of him.... Vnto some he geueth poysons ready made, and others he + teacheth howe to make and mingle new.... Finally, if in any thing they + neede his presence and helpe, by couenant he promiseth to be present + with them.'[465] + +Boguet (1589) is more exact, as he obtained his knowledge at first hand: + + 'Les Sorciers estans assemblez en leur Synagogue adorent premierement + Satan ... ils luy offrent des chandelles, & le baisent aux parties + honteuses de derriere. Quelquefois encor il tient vne image noire, + qu'il faut baiser aux Sorciers.... Les Sorciers en second lieu + dansent.... Les danses finies, les Sorciers viennent à s'accoupler.... + Les Sorciers, apres s'estre veautrez parmy les plaisirs immondes de la + chair, banquettent & se festoient.... Les Sorciers rendent conte à + Satan de ce qu'ils ont fait dés la derniere assemblée.... Il fait + renoncer de nouueau à ces miserables, Dieu, Chresme, & Baptesme. Il + leur fait rafraischir le serment solennel qu'ils ont fait.'[466] + +The English account is put together from foreign sources to a great extent: + + 'They are carryed out of the house, either by the Window, Door, or + Chimney, mounted on their Imps.... Thus brought to the designed place, + they find a great number of others arrived there by the same means: + who, before Lucifer takes his place in his throne as King, do make + their accustomed homage, Adoring, and Proclaiming him their Lord, and + rendring him all Honour. This Solemnity being finished, they sit to + Table where no delicate meats are wanting.... At the sound of many + pleasant Instruments the table is taken away, and the pleasant consort + invites them to a Ball.... At the last, the lights are put out. The + Incubus's in the shapes of proper men satisfy the desires of the + Witches, and the Succubus's serve for whores to the Wizards. At last + before Aurora brings back the day, each one mounts on his spirit, and + so returns to his respective dwelling place.... Sometimes at their + solemn assemblies, the Devil commands, that each tell what wickedness + he hath committed.... When the assembly is ready to break up, and the + Devil to dispatch them, he publisheth this law with a loud voice, + _Revenge your selves or else you shall dye_, then each one kissing the + Posteriors of the Devil returns upon their aiery Vehicles to their + habitations.'[467] + + +2. _Homage_ + +In some places the witches saluted their Chief by falling on their knees, +and also by certain manual gestures; in other places by curtsies and +obeisances. In Scotland, France, and Belgium, another rite was also in +vogue, that of kissing the Devil on any part of his person that he might +direct. At Como and Brescia the witches, 'when they paid reverence to the +presiding demon, bent themselves backwards, lifting a foot in the air +forwards.'[468] + +Remigius, writing of the Lorraine witches in 1589, says: + + 'Es erzehlte die Beatrix Bayona dass einer unter ihnen allen der + Oberster wer, welcher in einer Zell auff einem hohen Stuhl sässe, sehr + ernsthafftig und prächtig heraus, zu demselbigen trete je einer nach + dem andern, mit Furcht und Zittern, falle ihm zum Zeichen seiner + Ehrerbietung für die Füsse, und umbfange ihn mit aller Demuth und + Reverentz.—Erstlich fallen sie nieder auff ihre Knie; darnach legen + sie die Hände ausswendig zusammen, als diejenigen pflegen zu thun, + welche obtestiren, jedoch auff dem Rücken und verkehrter Weise, sie + haben den Rücken zu ihm gewandt, bleiben so lang kniend, biss er + selbsten zu ihnen sagt, dass es genugsam sey.'[469] + +In Somerset (1664) the witches always mention the salutation: + + 'At their first meeting the Man in black bids them welcome, and they + all make low obeysance to him.—[Elizabeth Style, Alice Duke, Anne + Bishop, Mary Penny] met about nine of the Clock in the Night, in the + Common near _Trister_ Gate, where they met a Man in black Clothes + with a little Band, to whom they did Courtesie and due + observance.—Mary Green [went with others to] Hussey's Knap in the + Forrest in the Night time, where met them the Fiend in the shape of a + little Man in black Clothes with a little band, to him all made + obeysances.... On Thursday Night before Whitsunday last [she met + several others] and being met they called out _Robin_. Upon which + instantly appeared a little Man in black Clothes to whom all made + obeysance, and the little Man put his hand to his Hat, saying, How do + ye? speaking _low_ but _big_. Then all made low obeysances to him + again.'[470] + +As late as the eighteenth century there is a similar account.[471] + +Danaeus (1575) and Cooper (1617) are the only writers who mention the kiss +in their general accounts of the ceremonies. The former says: 'Then biddeth +he thẽ that they fall down & worship him, after what maner and gesture +of body he pleaseth, and best liketh of. Thus some of them falle downe at +his knees, some offre vnto him black burning cãdles, other kisse him in +some part of his body where he appeareth visibly.'[472] Cooper mentions it +as part of the admission ceremony: 'Secondly, when this acknowledgement is +made, in testimoniall of this subiection, Satan offers his back-parts to be +kissed of his vassall.'[473] + +The ceremony is one of the earliest of which there is any record. In 1303 a +Bishop of Coventry was accused at Rome of a number of crimes, amongst +others 'quod diabolo homagium fecerat, et eum fuerit osculatus in +tergo'.[474] Guillaume Edeline was tried in 1453; he was 'docteur en +théologie, prieur de S. Germain en Laye, et auparavant Augustin, et +religieux de certaines aultres ordres. Confessa ledit sire Guillaume, de sa +bonne et franche voulenté, avoir fait hommage audit ennemy en l'espèce et +semblance d'ung mouton, en le baisant par le fondement en signe de +révérence et d'hommage.'[475] Martin Tulouff, tried in Guernsey in 1563, +went to a meeting, 'ou ly avoet chinq ou vi chatz, d'ou il y en avoet ung +qui estoit noir, qui menoit la dance, et d^t [*q] il estoit sur ses pieds +plat, et que ladite Collennette le besa [*p] de derriere, et luy [*p] la +crysse. Et luy dist ladite vieillesse [*q] ledit chat estoit le +diable.'[476] Estebène de Cambrue, in 1567, described the ceremonies at the +Sabbath: 'Ils se mettent à dancer à l'entour d'une pierre, sur laquelle est +assis vn grand homme noir, qu'elles appellent Mõsieur, & chacun de +l'assemblee luy va baiser le derriere.'[477] The witches of Poictiers in +1574 'dansoyent à l'entour du bouc: puis vn chacun luy baisoit le +derriere'.[478] The same ceremony took place at North Berwick in 1590: 'Now +efter that the deuell had endit his admonitions, he cam down out of the +pulpit, and caused all the company to com and kiss his ers, quhilk they +said was cauld lyk yce.'[479] Jane Bosdeau confessed that at meetings at +Puy-de-Dôme in 1594 'all the Witches had Candles which they lighted at his, +and danced in a Circle Back to Back. They kiss'd his Backside, and pray'd +that he would help them.'[480] Andro Man of Aberdeen in 1597 confessed +'that all thay quha convenis with thame kissis Christsonday and the Quene +of Elphenis airss'.[481] Rolande de Vernois in 1598 'confessa que le Diable +se presenta pour lors au Sabbat en forme d'vn gros chat noir. Que tous +ceux, qui estoient au Sabbat, alloient baiser ce gros chat noir au +derriere.'[482] Cornélie van Beverwyck, aged 75, at Ghent in 1598, was +accused that 'vous n'avez pas craint de vous agenouiller devant lui, de lui +rendre hommage et de baiser son derriere en signe de soumission'.[483] +Claire Goessen in 1603 went to 'l'assemblée nocturne de Lembeke, où, après +la danse, elle a, comme tous les assistans, baisé un bouc à l'endroit de sa +queue'.[484] Jeannette d'Abadie in 1609 in the Basses-Pyrénées said, +regarding the renunciation which she made on admission, 'il luy faisoit +renouueller toutes les fois qu'elle alloit au sabbat, puis elle l'alloit +baiser au derriere.'[485] At the celebrated trial of Louis Gaufredy at Aix +in 1610, Magdalene de Demandouls gave a detailed account of the homage +rendered by the witches: + + 'First the hagges and witches, who are people of a sordid and base + condition, are the first that come to adore the Prince of the + Synagogue, who is Lucifers lieftenant, and he that now holdeth that + place is Lewes Gaufridy: then they adore the Princesse of the + Synagogue who is a woman placed at his right hand. Next they goe and + worship the Diuell who is seated in a Throne like a Prince. In the + second place come the Sorcerers and Sorceresses, who are people of a + middle condition, and these performe the same kind of adoration with + the former, kneeling vpon the ground, but not prostrating themselves + as doe the other; although they kisse the hands and feet of the Diuell + as the first likewise doe. In the third place come the Magicians who + are Gentlemen and people of a higher ranke.'[486] + +Isobel Gowdie of Auldearne in 1662 said, 'Somtym he vold be lyk a stirk, a +bull, a deir, a rae, or a dowg, and he vold hold wp his taill wntill we +wold kiss his arce.'[487] The explanation of this rite is given in the +French authorities: + + 'Le Diable estoit en forme de bouc, ayant vne queue, & au dessoubs vn + visage d'homme noir, où elle fut contrainte le baiser.—[Elle] depose, + Que la premiere fois qu'elle luy fut presentee elle le baisa à ce + visage de derriere au dessoubs d'vne grande queuë: qu'elle l'y a baisé + par trois fois, & qu'il auoit aussi ce visage faict comme le museau + d'vn bouc.—Il a vne grande queuë au derriere, & vne forme de visage + au dessoubs: duquel visage il ne profere aucune parole, ains luy sert + pour le donner à baiser à ceux qui bon luy semble.—Es festes + solemnelles on baisoit le Diable au derriere, mais les notables + sorcieres le baisoient au visage.'[488] The two faces are thus + distinctly vouched for, and the use of them seems to have been to + distinguish the position of the witch in the society. The mask or + disguise is clearly indicated in the evidence of Isaac de Queyron, who + with others 'le baiserent á vne fesse qui estoit blanche & rouge, & + auoit la forme d'vne grande cuisse d'vn homme, & estoit velue'.[489] + +The Devil was also kissed on other parts of his person. Marion Grant of the +Aberdeen witches (1597) confessed that he 'causit the kis him in dyvers +pairtis, and worship him on thy kneis as thy lord'.[490] Some of the Lyons +witches 'le baiserent aux parties honteuses de derriere: les autres le +baisent sur l'espaule.'[491] Jeannette d'Abadie in the Basses-Pyrénées +(1609) confessed 'que le Diable luy faisoit baiser son visage, puis le +nombril, puis le membre viril, puis son derriere'.[492] In connexion with +this last statement, it is worth comparing Doughty's account of an Arab +custom: 'There is a strange custom, (not only of nomad women, but in the +Arabic countries even among Christians, which may seem to remain of the old +idolatry among them,) of mothers, their gossips, and even young maidens, +visiting married women to kiss with a kind of devotion the _hammam_ of the +male children.'[493] + + +3. _The Dances_ + +Dances as an important part of fertility rites are too well known to need +description. The witches' dances, taken in conjunction with the dates of +the four great Sabbaths of the year, point to the fact that they also were +intended to promote fertility. There were several forms of ritual dances, +varying apparently according to the form of fertility required, whether of +crops, animals, or human beings. The jumping dance seems to have had for +its object the growth of the crops; the higher the performers jumped the +higher the crops would grow. The so-called 'obscene' or 'indecent' dance +was for the promotion of fertility among animals and women. When the +dancers were disguised as animals, the dance was for the increase of the +animals represented; when undisguised, for the fertility of human beings. + +Although the dances took place at English witch meetings, they are merely +mentioned and not described. The Scotch trials give rather fuller accounts, +but the chief details are from France. + +The two principal forms of the dance were the ring-dance and the +follow-my-leader dance, but there was also a very complicated form which +was not understood by the Inquisitors, who therefore dismiss it with the +words 'tout est en confusion'. It still survives, however, in the +Basses-Pyrénées, in some of the very villages which were inhabited by +witches in the sixteenth century—those witches whose proceedings de +Lancre describes so vividly.[494] + +The ring dances were usually round some object; sometimes a stone, +sometimes the Devil stood or was enthroned in the middle. Thomas Leyis, +with a great number of other witches, 'came to the Market and Fish Cross of +Aberdeen, under the conduct and guiding of the Devil present with you, all +in company, playing before you on his kind of instruments: Ye all danced +about both the said crosses, and the meal market, a long space of time; in +the which Devil's dance, thou the said Thomas was foremost and led the +ring, and dang the said Kathren Mitchell, because she spoiled your dance, +and ran not so fast about as the rest. Testified by the said Kathren +Mitchell, who was present with thee at the time forsaid dancing with the +Devil.'[495] Margaret Og was indicted for going to Craigleauch 'on Hallow +even last, and there, accompanied by thy own two daughters, and certain +others, your devilish adherents and companions, ye danced all together, +about a great stone, under the conduct of Satan, your master, a long +space'.[496] Jonet Lucas was accused of 'danceing in ane ring' on the same +occasion.[497] Beatrice Robbie was 'indited as a notorious witch, in +coming, under the conduct of the Devil thy master, with certain others, thy +devilish adherents, to Craigleauche, and there dancing altogether about a +great stone, a long space, and the Devil your master playing before +you'.[498] In the Basses-Pyrénées, 'Ils se mettent à dancer à l'entour +d'une pierre, qui est plantée audit lieu, sur laquelle est assis un grand +homme noir.'[499] Jane Bosdeau, who 'confessed freely and without Torture +and continued constant in it in the midst of the Flames in which she was +burnt', said that she had been to a witch-meeting, 'and danced in a circle +back to back'.[500] + + 'Les Sorciers dansent, & font leurs danses en rond, doz contre doz. + Les boiteux y vont plus dispostement que les autres [et] incitoient + les autres à sauter & danser.[501] ... Quelquefois, mais rarement, ils + dansent deux à deux, & par fois l'vn çà & l'autre là, & tousiours en + confusion: estans telles danses semblables à celles des Fées, vrais + Diables incorporez, qui regnoient il n'y a pas lõg temps.'[502] 'On y + dance tousiours le dos tourné au centre de la dance, qui faict que les + filles sont si accoutumées à porter les mains en arriere en cette dãce + ronde, qu'elles y trainent tout le corps, & luy donnent vn ply courbé + en arriere, ayant les bras à demy tournez: si bien que la plupart ont + le ventre communement grand, enflé & avancé, & vn peu penchant sur le + deuant. On y dance fort peu souuent vn à vn, c'est à dire vn homme + seul auec vne femme ou fille.... On n'y dançoit que trois sortes de + bransles, communement se tournant les espaules l'vn à l'autre, & le + dos d'vn chascun visant dans le rond de la dance, & le visage en + dehors. La premiere c'est à la Bohemienne.... La seconde c'est à + sauts; ces deux sont en rond.'[503] 'Ils apperceurent à l'entrée [d'vn + bois], vn rond, ou cerne, dans lequel il y auoit plusieurs vestiges de + pieds d'ho[~m]es, d'èfans, & d'Ours, ou bien d'autres bestes + semblables,[504] lesquels estoient seulement enfoncez d'vn demy doigt + dans la neige, quoy que pour eux ils y entrassent iusques à la + ceinture.'[505] + +The Swedish witches danced in the same manner. 'We used to go to a gravel +pit which lay hard by a cross-way, and there we put on a garment over our +heads, and then danced round.'[506] The round dance was so essentially a +witch dance that More says, 'It might be here very seasonable to enquire +into the nature of those large _dark Rings_ in the grass, which they call +_Fairy Circles_, whether they be the _Rendezvouz_ of Witches, or the +dancing places of those little Puppet Spirits which they call _Elves_ or +_Fairies_.'[507] + +It will be seen from the above quotations that there were many varieties in +the ring dance; this was the case also in the follow-my-leader dance. There +seems to have been also a combination of the two dances; or perhaps it +would be more correct to say that sometimes the ring and follow-my-leader +figures were used together so as to form one complete dance, as in the +modern Lancers. In both forms of the dance one of the chief members of the +society was the 'ring-leader', or leader of the dance. In the +follow-my-leader dance this was often the Devil, but in the ring dances +this place was usually taken by the second in command. When, however, the +Devil was the leader, the second-in-command was in the rear to keep up +those who could not move so quickly as the others. As pace was apparently +of importance, and as it seems to have been a punishable offence to lag +behind in the dance, this is possibly the origin of the expression 'The +Devil take the hindmost'. + +At North Berwick Barbara Napier met her comrades at the church, 'where she +danced endlong the Kirk yard, and Gelie Duncan played on a trump, John +Fian, missellit, led the ring; Agnes Sampson and her daughters and all the +rest following the said Barbara, to the number of seven score of +persons.'[508] Isobel Gowdie was unfortunately not encouraged to describe +the dances in which she had taken part, so that our information, instead of +being full and precise, is very meagre. 'Jean Martein is Maiden to the +Coven that I am of; and her nickname is "Over the dyke with it", because +the Devil always takes the Maiden in his hand next him, when we dance +Gillatrypes; and when he would loup from [words broken here] he and she +will say, "Over the dyke with it."'[509] Another Scotch example is Mr. +Gideon Penman, who had been minister at Crighton. He usually 'was in the +rear in all their dances, and beat up all those that were slow'.[510] +Barton's wife 'one night going to a dancing upon Pentland Hills, he [the +Devil] went before us in the likeness of a rough tanny Dog, playing on a +pair of Pipes'.[511] De Lancre concludes his description of the dances (see +above, p. 131) by an account of an 'endlong' dance. 'La troisieme est aussi +le dos tourné, mais se tenant tous en long, & sans se deprendre des mains, +ils s'approchent de si près qu'ils se touchent, & se rencontrent dos à dos, +vn homme auec vne femme; & à certaine cadance ils se choquent & frapent +impudemment cul contre cul.'[512] It was perhaps this dance which the +Devil led: 'Le Diable voit parfois dancer simplement comme spectateur; +parfois il mene la dance, changeant souuent de main & se mettant à la main +de celles qui luy plaisent le plus.'[513] In Northumberland in 1673 'their +particular divell tooke them that did most evill, and danced with them +first.—The devill, in the forme of a little black man and black cloaths, +called of one Isabell Thompson, of Slealy, widdow, by name, and required of +her what service she had done him. She replyd she had gott power of the +body of one Margarett Teasdale. And after he had danced with her he +dismissed her, and call'd of one Thomasine, wife of Edward Watson, of +Slealy.'[514] Danaeus also notes that the Devil was the leader: 'Thẽ fal +they to dauncing, wherin he leadeth the daunce, or els they hoppe and +daunce merely about him.'[515] This is perhaps what de Lancre means when he +says that 'apres la dance ils se mettent par fois à sauter'.[516] A curious +variation of the follow-my-leader dance was practised at Aberdeen on Rood +Day, a date which as I have shown elsewhere corresponds with the +Walpurgis-Nacht of the German witches. The meeting took place upon St. +Katherine's Hill, 'and there under the conduct of Satan, present with you, +playing before you, after his form, ye all danced a devilish dance, riding +on trees, by a long space.'[517] + +Other variations are also given. 'The dance is strange, and wonderful, as +well as diabolical, for turning themselves back to back, they take one +another by the arms and raise each other from the ground, then shake their +heads to and fro like Anticks, and turn themselves as if they were +mad.'[518] Reginald Scot, quoting Bodin, says: 'At these magicall +assemblies, the witches neuer faile to danse; and in their danse they sing +these words, Har har, divell divell, danse here danse here, plaie here +plaie here, Sabbath sabbath. And whiles they sing and danse, euerie one +hath a broome in hir hand, and holdeth it vp aloft. Item he saith, that +these night-walking or rather night-dansing witches, brought out of +_Italie_ into _France_, that danse which is called _La Volta_.'[519] There +is also a description of one of the dances of the Italian witches: 'At Como +and Brescia a number of children from eight to twelve years of age, who had +frequented the Sabbat, and had been re-converted by the inquisitors, gave +exhibitions in which their skill showed that they had not been taught by +human art. The woman was held behind her partner and they danced backward, +and when they paid reverence to the presiding demon they bent themselves +backwards, lifting a foot in the air forwards.'[520] + +In Lorraine the round dance always moved to the left. As the dancers faced +outwards, this would mean that they moved 'widdershins', i.e. against the +sun. 'Ferner, dass sie ihre Täntze in einem ronden Kreiss rings umbher +führen, und die Rücke zusammen gekehret haben, wie eine unter den dreyen +Gratiis pfleget fürgerissen zu werden, und also zusammen tanzen. Sybilla +Morelia sagt, dass der Reyhen allezeit auff der lincken Hand umbher +gehe.'[521] + +One form of the witches' dance seems to survive among the children in the +Walloon districts of Belgium. It appears to be a mixture of the ordinary +round dance and the third of de Lancre's dances; for it has no central +personage, and the striking of back against back is a marked feature. 'Les +enfants font une ronde et répètent un couplet. Chaque fois, un joueur +désigné fait demi-tour sur place et se remet à tourner avec les autres en +faisant face à l'extérieur du cercle. Quand tous les joueurs sont +retournés, ils se rapprochent et se heurtent le dos en cadence.'[522] + + +4. _The Music_ + +The music at the assemblies was of all kinds, both instrumental and vocal. +The English trials hardly mention music, possibly because the Sabbath had +fallen into a decadent condition; but the Scotch and French trials prove +that it was an integral part of the celebration. The Devil himself was the +usual performer, but other members of the society could also supply the +music, and occasionally one person held the position of piper to the Devil. +The music was always as an accompaniment of the dance; the instrument in +general use was a pipe, varied in England by a cittern, in Scotland by 'the +trump' or Jew's harp, also an instrument played with the mouth. + +The Somerset witches said that 'the Man in black sometimes playes on a Pipe +or Cittern, and the company dance'.[523] + +The North Berwick witches (1590), when at the special meeting called to +compass the death of the king, 'danced along the Kirk-yeard, Geilis Duncan +playing on a Trump.'[524] The instrument of the Aberdeen Devil (1597), +though not specified, was probably a pipe; it is usually called 'his forme +of instrument' in the dittays. Isobel Cockie of Aberdeen was accused of +being at a Sabbath on Allhallow Eve: 'Thou wast the ring-leader, next +Thomas Leyis; and because the Devil played not so melodiously and well as +thou crewit, thou took his instrument out of his mouth, then took him on +the chaps therewith, and played thyself thereon to the whole company.'[525] +At another meeting, Jonet Lucas was present: 'Thou and they was under the +conduct of thy master, the Devil, dancing in ane ring, and he playing +melodiously upon ane instrument, albeit invisibly to you.'[526] At Tranent +(1659) eight women and a man named John Douglas confessed to 'having merry +meetings with Satan, enlivened with music and dancing. Douglas was the +pyper, and the two favourite airs of his majesty were "Kilt thy coat, +Maggie, and come thy way with me", and "Hulie the bed will fa'."'[527] +Agnes Spark at Forfar (1661) 'did see about a dozen of people dancing, and +they had sweet music amongst them, and, as she thought, it was the music of +a pipe'.[528] Barton's wife was at a meeting in the Pentland Hills, where +the Devil 'went before us in the likeness of a rough tanny Dog, playing on +a pair of Pipes. The Spring he played (says she) was, The silly bit +Chiken, gar cast it a pickle and it will grow meikle.'[529] At Crook of +Devon (1662) the two old witches, Margaret Huggon and Janet Paton, +confessed to being at a meeting, and 'the foresaids hail women was there +likeways and did all dance and ane piper play'.[530] + +In France the instruments were more varied. Marie d'Aspilcouette, aged +nineteen, 'voyoit dancer auec violons, trompettes, ou tabourins, qui +rendoyent vne tres grande harmonie'.[531] Isaac de Queyran, aged +twenty-five, said that a minor devil (_diabloton_) played on a tambourine, +while the witches danced.[532] But as usual de Lancre is at his best when +making a general summary: + + 'Elles dancent au son du petit tabourin & de la fluste, & par fois + auec ce long instrument qu'ils posent sur le col, puis s'allongeant + iusqu'auprés de la ceinture; ils le battent auec vn petit baston: par + fois auec vn violon. Mais ce ne sont les seuls instrumès du sabbat, + car nous auõs apprins de plusieurs, qu'on y oyt toute sorte + d'instrumens, auec vne telle harmonie, qu'il n'y a concert au monde + qui le puisse esgaler.'[533] + +Vocal music was also heard at the meetings, sometimes as an accompaniment +of the dance, sometimes as an entertainment in itself. When it was sung as +a part of the dance, the words were usually addressed to the Master, and +took the form of a hymn of praise. Such a hymn addressed to the god of +fertility would be full of allusions and words to shock the sensibilities +of the Christian priests and ministers who sat in judgement on the witches. +Danaeus gives a general account of these scenes: 'Then fal they to +dauncing, wherin he leadeth the daunce, or els they hoppe and daunce merely +about him, singing most filthy songes made in his prayse.'[534] Sinclair +had his account from a clergyman: 'a reverend Minister told me, that one +who was the Devils Piper, a wizzard confest to him, that at a Ball of +dancing, the Foul Spirit taught him a Baudy song to sing and play, as it +were this night, and ere two days past all the Lads and Lasses of the town +were lilting it throw the street. It were abomination to rehearse +it.'[535] At Forfar Helen Guthrie told the court that Andrew Watson 'made +great merriment by singing his old ballads, and Isobell Shirrie did sing +her song called Tinkletum Tankletum'.[536] Occasionally the Devil himself +was the performer, as at Innerkip, where according to Marie Lamont 'he sung +to us and we all dancit'.[537] Boguet notes that the music was sometimes +vocal and sometimes instrumental: 'Les haubois ne manquent pas à ces +esbats: car il y en a qui sont commis à faire le devoir de menestrier; +Satan y iouë mesme de la flutte le plus souuent; & à d'autrefois les +Sorciers se contentent de chanter à la voix, disant toutefois leurs +chansons pesle-mesle, & auec vne confusion telle, qu'ils ne s'entendent pas +les vns les autres.'[538] At Aix in 1610 'the Magicians and those that can +reade, sing certaine Psalmes as they doe in the Church, especially _Laudate +Dominum de Coelis: Confitemini domino quoniam bonus_, and the Canticle +_Benedicite_, transferring all to the praise of Lucifer and the Diuels: And +the Hagges and Sorcerers doe houle and vary their hellish cries high and +low counterfeiting a kinde of villanous musicke. They also daunce at the +sound of Viols and other instruments, which are brought thither by those +that were skild to play vpon them.'[539] At another French trial in 1652 +the evidence showed that 'on dansait sans musique, aux chansons'.[540] + + +5. _The Feast_ + +The feast, like the rest of the ritual, varied in detail in different +places. It took place either indoors or out according to the climate and +the season; in Southern France almost invariably in the open air, in +Scotland and Sweden almost always under cover; in England sometimes one, +sometimes the other. Where it was usual to have it in the open, tables were +carried out and the food laid upon them; indoor feasts were always spread +on tables; but in the English accounts of the open-air meal the cloth was +spread, picnic-fashion, on the ground. The food was supplied in different +ways; sometimes entirely by the devil, sometimes entirely by one member of +the community, and sometimes—picnic-fashion again—all the company brought +their own provisions. Consequently the quality of the food varied +considerably; on some occasions it was very good, on others very homely. +But no matter who provided it, the thanks of the feasters were solemnly and +reverently given to the Master, to whose power the production of all food +was due. + +In a certain number of cases it is said that the food eaten at the feasts +was of an unsatisfying nature. This statement is usually made in the +general descriptions given by contemporary writers; it is rarely found in +the personal confessions. When it does so occur, it is worth noting that +the witch is generally a young girl. If this were always the case, it would +be quite possible that then, as now, dancing and excitement had a great +effect on the appetite, and that the ordinary amount of food would appear +insufficient. + +The taboo on salt is interesting, but it does not appear to have been by +any means universal. It does not seem to occur at all in Great Britain, +where the food at the feasts was quite normal. + +Some authorities appear to think that the witches ate the best of +everything. 'They sit to Table where no delicate meats are wanting to +gratifie their Appetites, all dainties being brought in the twinckling of +an Eye, by those spirits that attend the Assembly'.[541] Though this is +dramatically expressed it is confirmed by the statements of the witches +themselves. The Lancashire witches had a great feast when they met in +Malking Tower to consult as to the rescue of Mother Demdike. + + 'The persons aforesaid had to their dinners Beefe, Bacon, and roasted + Mutton; which Mutton (as this Examinates said brother said) was of a + Wether of Christopher Swyers of Barley: which Wether was brought in + the night before into this Examinates mothers house by the said Iames + Deuice, this Examinates said brother: and in this Examinates sight + killed and eaten.... And before their said parting away, they all + appointed to meete at the said Prestons wiues house that day + twelue-moneths; at which time the said Prestons wife promised to make + them a great Feast.'[542] + +The feast of the Faversham witches was also indoors. 'Joan Cariden +confessed that Goodwife Hott told her within these two daies that there was +a great meeting at Goodwife Panterys house, and that Goodwife Dodson was +there, and that Goodwife Gardner should have been there, but did not come, +and the Divell sat at the upper end of the Table.'[543] This was always the +Devil's place at the feast, and beside him sat the chief of the women +witches. The Somerset trials give more detail than any of the other English +cases. Elizabeth Style said that 'at their meeting they have usually Wine +or good Beer, Cakes, Meat or the like. They eat and drink really when they +meet in their bodies, dance also and have Musick. The Man in black sits at +the higher end, and _Anne Bishop_ usually next him. He useth some words +before meat, and none after, his voice is audible, but very low.'[544] She +enters into a little more detail in another place: 'They had Wine, Cakes, +and Roastmeat (all brought by the Man in black) which they did eat and +drink. They danced and were merry, and were bodily there, and in their +Clothes.'[545] Alice Duke gave a similar account: 'All sate down, a white +Cloth being spread on the ground, and did drink Wine, and eat Cakes and +Meat.'[546] The Scotch trials show that it was usually the witches who +entertained the Master and the rest of the band. Alison Peirson, whose +adventures among the fairies are very interesting, stated that a man in +green 'apperit to hir, ane lustie mane, with mony mene and wemen with him: +And that scho sanit her and prayit, and past with thame fordir nor scho +could tell; and saw with thame pypeing and mirrynes and gude scheir, and +wes careit to Lowtheane, and saw wyne punchounis with tassis with +thame'.[547] On another occasion a very considerable meeting took place 'in +an old house near Castle Semple, where a splendid feast was prepared, which +pleased the royal visitor so much, that he complimented his entertainers +for their hospitality, and endearingly addressed them as "his +bairns"'.[548] The Forfar witches had many feasts; Helen Guthrie says of +one occasion: + + 'They went to Mary Rynd's house and sat doune together at the table, + the divell being present at the head of it; and some of them went to + Johne Benny's house, he being a brewer, and brought ale from hence ... + and others of them went to Alexander Hieche's and brought aqua vitae + from thence, and thus made themselfes mirrie; and the divill made much + of them all, but especiallie of Mary Rynd, and he kist them all except + the said Helen herselfe, whose hand onlie he kist; and shee and Jonet + Stout satt opposite one to another at the table.'[549] + +Of the meeting at Muryknowes there are several accounts. The first is by +little Jonet Howat, Helen Guthrie's young daughter: 'At this meiting there +wer about twenty persones present with the divill, and they daunced +togither and eat togither, having bieff, bread, and ale, and shoe did eat +and drink with them hir self, bot hir bellie was not filled, and shoe +filled the drink to the rest of the company.'[550] Elspet Alexander +confirms this statement, 'The divill and the witches did drinke together +having flesh, bread, and aile';[551] and so also does the Jonet Stout who +sat opposite to Helen Guthrie at the table, 'The divill and the said +witches did eat and drinke, having flesh, bread, and aile upon ane table, +and Joanet Huit was caper and filled the drinke'.[552] On one occasion they +tried to wreck the Bridge of Cortaquhie; 'when we had done, Elspet [Bruce] +gaive the divell ane goose in hir own house, and he dated hir mor than them +all, because shee was ane prettie woman.'[553] The Kinross-shire witches +obtained their food from the Devil, and this is one of the few instances of +complaints as to the quality of it. 'Sathan gave you [Robert Wilson] both +meat and drink sundry times, but it never did you any good';[554] and Janet +Brugh 'confessed that ye got rough bread and sour drink from Sathan at the +Bents of Balruddrie'.[555] According to Marie Lamont, 'the devill came to +Kattrein Scott's house, in the midst of the night. He gave them wyn to +drink, and wheat bread to eat, and they warr all very mirrie.'[556] Isobel +Gowdie's confession gives a wealth of detail as usual: + + 'We would go to several houses in the night time. We were at + Candlemas last in Grangehill, where we got meat and drink enough. The + Devil sat at the head of the table, and all the Coven about. That + night he desired Alexander Elder in Earlseat to say the grace before + meat, which he did; and is this:[557] "We eat this meat in the Devil's + name" [etc.]. And then we began to eat. And when we had ended eating, + we looked steadfastly to the Devil, and bowing ourselves to him, we + said to the Devil, We thank thee, our Lord, for this.—We killed an + ox, in Burgie, about the dawing of the day, and we brought the ox with + us home to Aulderne, and did eat all amongst us in an house in + Aulderne, and feasted on it.'[558] + +At Borrowstowness the witches went to different houses for their feasts, +which seem to have been supplied partly by the hostess, partly by the Devil +and the guests. + + 'Ye and each person of you was at several meetings with the devil in + the links of Borrowstowness, and in the house of you Bessie Vickar, + and ye did eat and drink with the devil, and with one another, and + with witches in her house in the night time; and the devil and the + said William Craw brought the ale which ye drank, extending to about + seven gallons, from the house of Elizabeth Hamilton.'[559] + +In 1692 Goodwife Foster of Salem gave a rather charming description of the +picnic feast with the Coven from Andover: + + 'I enquired what she did for Victuals' [at the meeting]; 'She answered + that she carried Bread and Cheese in her pocket, and that she and the + Andover Company came to the Village before the Meeting began, and sat + down together under a tree, and eat their food, and that she drank + water out of a Brook to quench her thirst.'[560] + +The Continental evidence varies very little from the British. Except in a +few details, the main facts are practically the same. De Lancre summarizes +the evidence which he himself collected, and contrasts it with what other +authorities said on the subject: + + 'Les liures disent que les sorciers mangent au Sabbat de ce que le + Diable leur a appresté: mais bien souuẽt il ne s'y trouue que des + viandes qu'ils ont porté eux mesmes. Parfois il y a plusieurs tables + seruies de bons viures, & d'autres fois de tres meschans: & à table on + se sied selon sa qualité, ayant chacun son Demon assis auprés, & + parfois vis à vis. Ils benissent leur table inuoquant Beelzebub, & le + tenant pour celui qui leur faict ce bien.'[561] + +The young man-witch, Isaac de Queyran, told de Lancre that the witches sat +at a table with the Black Man at the end, and had bread and meat which was +spread on a cloth.[562] The evidence at the trial of Louis Gaufredy at Aix +in 1610 gives other details, though the eating of children's flesh is +probably an exaggeration: + + 'They prouide a banquet, setting three tables according to the three + diuersities of the people above named. They that haue the charge of + bread, doe bring in bread made of corne. The drink which they haue is + Malmsey. The meate they ordinarily eate is the flesh of young + children, which they cooke and make ready in the Synagogue, sometimes + bringing them thither aliue by stealing them from those houses where + they haue opportunity to come. They haue no vse of kniues at table for + feare least they should be laid a crosse. They haue also no + salt.'[563] + +Boguet also collected a considerable amount of information from the witches +who fell into his hands: + + 'Les Sorciers, apres s'estre veautrez parmi les plaisirs immondes de + la chair, banquettent & se festoient: leurs banquets estans composez + de plusieurs sortes de viandes, selon les lieux, & qualitez des + personnes. Par deçà la table estoit couuerte de beurre, de fromage, & + de chair. Clauda Ianguillaume, Iaquema Paget, & quelques autres + adioustoient qu'il y auoit vne grande chaudiere sur le feu, dans + laquelle chacun alloit prendre de la chair. On y boit aussi du vin, & + le plus souuent de l'eau.... Antoine Tornier a confessé qu'elle en + auoit beu [le vin] dans vn goubelet de bois; les autres parloient + seulement d'eau. Mais il n'y a iamais sel en ces repas.... Les + Sorciers auant que de prendre leur repas benissent la table, mais auec + des parolles remplies de blasphemes, faisans Beelzebub autheur & + conseruateur de toutes choses.... Ils accordent tous, qu'il n'y a + point de gout aux viandes qu'ils mangent au Sabbat, & que la chair + n'est autre chair que de cheual. Et adioustent en outre, que lors + qu'ils sortent de table, ils sont aussi affamez que quand ils + entrent. Antide Colas racontoit particulierement que les viandes + estoient froides.... Toutesfois il faut croire que bien souuent l'on + mange au Sabbat à bon escient, & non par fantaisie & + imagination.'[564] + +The cold food occurs also in the accusation against a Belgian witch, +Elizabeth Vlamynx, in 1595: 'Vous-même vous avez apporté aux convives un +hochepot [hutsepot] froid, que vous aviez préparé d'avance.'[565] + +In Sweden the witches collected the food and sent it to the Devil, who gave +them as much of it as he thought fit. The feast was always held indoors in +the house known as Blockula. + + 'In a huge large Room of this House, they said, there stood a very + long Table, at which the Witches did sit down.... They sate down to + Table, and those that the Devil esteemed most, were placed nearest to + him, but the Children must stand at the door, where he himself gives + them meat and drink. The diet they did use to have there, was, they + said, Broth with Colworts and Bacon in it, Oatmeal, Bread spread with + Butter, Milk and Cheese. And they added that sometimes it tasted very + well, and sometimes very ill.'[566] + + +6. _Candles_ + +At first sight it would seem that the candles were naturally used only to +illuminate the midnight festivities, but the evidence points to the burning +lights being part of the ritual. This is also suggested by the importance, +in the cult, of the early-spring festival of Candlemas; a festival which +has long been recognized as of pre-Christian origin. + +The light is particularly mentioned in many instances as being carried by +the Devil, usually on his head; the witches often lit their torches and +candles at this flame, though sometimes it seems that the Devil lit the +torch and then presented it to the witch. To call the chief of the cult +_Lucifer_ was therefore peculiarly appropriate, especially at the Candlemas +Sabbath. + +In 1574 the witches of Poictiers went to a cross-roads: 'là se trouuoit vn +grand bouc noir, qui parloit comme vne personne aux assistans, & dansoyent +a l'entour du bouc: puis vn chacun luy baisoit le derriere, auec vne +chandelle ardente.'[567] The witches of North Berwick in 1590 mention +candles as part of the ritual: + + 'At ther meting be nycht in the kirk of Northberick, the deuell, cled + in a blak gown with a blak hat upon his head, preachit vnto a gret + nomber of them out of the pulpit, having lyk leicht candles rond about + him.[568]—John Fian blew up the Kirk doors, and blew in the lights, + which were like mickle black candles, holden in an old man's hand, + round about the pulpit.[569]—[John Fian] was taken to North Berwick + church where Satan commanded him to make him homage with the rest of + his servants; where he thought he saw the light of a candle, standing + in the midst of his servants, which appeared blue lowe [flame].'[570] + +In 1594 at Puy-de-Dôme Jane Bosdeau went 'at Midnight on the Eve of St John +into a Field, where there appeared a great Black Goat with a Candle between +his Horns'.[571] At Aberdeen in 1597 Marion Grant confessed that 'the +Deuill apperit to the, within this auchteine dayis or thairby, quhome thow +callis thy god, about ane hour in the nicht, and apperit to the in ane +gryte man his lickness, in silkin abuilzeament [habiliment], withe ane +quhyt candill in his hand'.[572] In 1598 the witches whom Boguet tried said +that— + + 'les Sorciers estans assemblez en leur Synagogue adorent premierement + Satan, qui apparoit là, tantost en forme d'vn grand homme noir, + tantost en forme de bouc, & pour plus grand hommage, ils luy offrent + des chandelles, qui rendent vne flamme de couleur bleüe. Quelquefois + encor il tient vne image noire, qu'il fait baiser aux Sorciers. Antide + Colas & ses compagnes, en baisant ceste image, offroient vne chandelle + ou buche d'estrain ardente. Ces chandelles leur sont baillées par le + Diable, & se perdent & esuanouissent dés lors qu'elles luy out esté + offertes. Il s'en est trouué qui ont confessé qu'ils alloient allumer + le plus souuent leurs chandelles à vne autre chandelle, que le Demon, + estant en forme de bouc, portoit au dessus de la teste entre les deux + cornes.'[573] + +Some of the witches of the Basses-Pyrénées, tried in 1609, said that the +Devil was— + + 'comme vn grand bouc, ayãt deux cornes deuant & deux en derriere. Mais + le commun est qu'il a seulement trois cornes, & qu'il a quelque espece + de lumiere en celle du milieu, de laquelle il a accoustumé au sabbat + d'esclairer, & donner du feu & de la lumiere, mesmes à ces Sorcieres + qui tiennent quelques chandelles alumees aux ceremonies de la Messe + qu'ils veulent contrefaire. On luy voit aussi quelque espece de bonet + ou chapeau au dessus de ses cornes.—Toute l'assemblee le vient adorer + le baisant sous la queuë, & allumant des chandelles noires.'[574] + +Barthélemy Minguet of Brécy, a man of twenty-five, tried in 1616, described +the ceremonies of the Sabbath; after the sermon the worshippers 'vont à +l'offerte, tenant en leurs mains des chandelles de poix noire qui leur sont +données par le Diable'.[575] In 1646 Elizabeth Weed of Great Catworth, +Hunts, confessed that the Devil came to her at night, 'and being demanded +what light was there, she answered, none but the light of the Spirit.'[576] +In 1652 a French witch stated that at the Sabbath 'on dansait sans musique, +aux chansons. Toutes les femmes y étoient tenues par les diables par lors +il y avoit de la lumière une chandelle tenue au millieu par une femme que +ne connoit.... Au milieux il y auoit une feme masquée tenant une +chandelle.'[577] Barton's wife was at a witch meeting in the Pentland +Hills, 'and coming down the hill when we had done, which was the best +sport, he [the Devil] carried the candle in his bottom under his tail, +which played ey wig wag wig wag.'[578] Helen Guthrie in 1661 does not +expressly mention candles or torches, but her description of the flickering +light on the ground suggests their use. She 'was at a meiting in the +churchyeard of Forfar in the Holfe therof, and they daunced togither, and +the ground under them wes all fyre flauchter'.[579] The Somerset witches +stated that, when they met, 'the Man in Black bids them welcome, and they +all make low obeysance to him, and he delivers some Wax Candles like little +Torches, which they give back again at parting.'[580] The light seems to +have been sometimes so arranged, probably in a lantern, as to be diffused. +This was the case at Torryburn, where the assembly was lit by a light +'which came from darkness', it was sufficiently strong for the dancers to +see one another's faces, and to show the Devil wearing a cap or hood which +covered his neck and ears.[581] The latest account of a witch-meeting in +the eighteenth century describes how the witches of Strathdown went to +Pol-nain and there were 'steering themselves to and fro in their riddles, +by means of their oars the brooms, hallooing and skirling worse than the +bogles, and each holding in her left hand a torch of fir'.[582] + +There is one account where the candle was for use and not for ritual. John +Stuart of Paisley, in 1678, admitted the Devil and some witches into his +room one night in order to make a clay image of an enemy. 'Declares, that +the black man did make the figure of the Head and Face and two Arms to the +said Effigies. Declares, that the Devil set three Pins in the same, one in +each side, and one in the Breast: And that the Declarant did hold the +Candle to them all the time the Picture was making.'[583] John Stuart was +the principal person on this occasion, and therefore had the honour of +holding the light. The description of the event suggests that the saying +'To hold a candle to the Devil' took its rise in actual fact. + +The material of which the candles or torches were made was pitch, according +to de Lancre, and at North Berwick the lights were 'like lighted candles' +burning with a blue flame. The white candle seems to have been essentially +the attribute of the devil, the black candles or torches being distinctive +of the witches. That the lights burned blue is due to the material of which +the torches were made. The evanescent character of the light, when a wisp +of straw was used, is noted in the evidence of Antide Colas. + + +7. _The Sacrament_ + +The earliest example of the religious services occurs in 1324 in the trial +of Lady Alice Kyteler: 'In rifeling the closet of the ladie, they found a +Wafer of sacramentall bread, hauing the diuels name stamped thereon in +stead of Jesus Christ.'[584] According to Boguet (1589) the Devil did not +always perform the religious service himself, but mass was celebrated by a +priest among his followers; this custom is found in all countries and seems +to have been as common as that the Devil himself should perform the +service. + + 'Celuy, qui est commis à faire l'office, est reuestu d'vne chappe + noire sans croix, & apres auoir mis de l'eau dans le calice, il tourne + le doz à l'autel, & puis esleue vn rond de raue teinte en noir, au + lieu de l'hostie, & lors tous les Sorciers crient à haute voix, + _Maistre, aide nous_. Le Diable en mesme temps pisse dans vn trou à + terre, & fait de l'eau beniste de son vrine, de laquelle celuy, qui + dit la messe, arrouse tous les assistans auec vn asperges noir.'[585] + +The Devil of the Basses Pyrénées (1609) performed the religious ceremony +himself: + + 'Il s'habille en Prestre pour dire Messe, laquelle il fait semblant de + celebrer auec mille fourbes & souplesses, auprés d'vn arbre, ou + parfois auprés d'vn rocher, dressant quelque forme d'autel sur des + coloñes infernales, & sur iceluy sans dire le _Confiteor_, ny + l'_Alleluya_, tournant les feuillets d'vn certain liure qu'il a en + main, il commence à marmoter quelques mots de la Messe, & arriuant à + l'offertoire il s'assiet, & toute l'assemblee le vient adorer le + baisant sous la queuë, & allumant des chandelles noires: Puis luy + baisent la main gauche, tremblans auec mille angoisses, & luy offrent + du pain, des œufs, & de l'argent: & la Royne du Sabbat les reçoit, + laquelle est assise à son costé gauche, & en sa main gauche elle tient + vne paix ou platine, dans laquelle est grauee l'effigie de Lucifer, + laquelle on ne baise qu'aprés l'auoir premierement baisée à elle. Puis + il se met à prescher, son subiect est communément de la vaine + gloire.... Il finit son sermon, & continue ses autres ceremonies, + leuant vne certaine Hostie laquelle est noire & ronde, auec sa figure + imprimée au dessus: & disant ces paroles, _Cecy est mon corps_, il + leue l'Hostie sur ses cornes: & à cette esleuatiõ tous ceux de + l'assemblee l'adorẽt en disant ces mots, _Aquerra Goity, Aquerra + Beyty, Aquerra Goity, Aquerra Beyty_, qui veut dire, _Cabron arriba, + Cabron abaro_, de mesme en font ils au Calice repetant ces mots, + iusqu'à ce qu'il a vuidé tout ce qui est dans iceluy. Puis toute + l'assemblee enuironnant l'autel en forme de croissant ou demy-lune, + prosternez par terre, il leur fait vn autre sermon, puis leur baille à + communier par ordre, donnant à chacun vn petit morceau de l'hostie, & + pour leur donner moyen de l'aualer aisément, il leur donne deux + gorgees de quelque medicine infernale, & certain breuuage de si + mauuais goust & odeur, que l'aualant ils suent, & neantmoins il est si + froid, qu'il leur gele le corps, les nerfs, & les moüelles. Puis il + s'accouple auec elles, & leur commande d'en faire de mesme, si bien + qu'ils commettent mille incestes & autres pechez contre nature. Puis + il les inuite à se mettre à table.'[586] + +At Aix in 1610 Magdalene de Demandouls 'said that that accursed Magician +Lewes [Gaufredy] did first inuent the saying of Masse at the Sabbaths, and +did really consecrate and present the sacrifice to Lucifer.... She also +related, that the said Magician did sprinkle the consecrated wine vpon all +the company, at which time euery one cryeth, _Sanguis eius super nos & +filios nostros_.'[587] + +Lord Fountainhall remarks, 'In 1670 we heard that the Devil appeared in the +shape of a Minister, in the copper mines of Sweden, and attempted the same +villainous apery.'[588] The Scotch witches, like the Swedish, performed the +rite after the manner of the Reformed Churches. In 1678— + + 'the devill had a great meeting of witches in Loudian, where, among + others, was a warlock who formerly had been admitted to the ministrie + in the presbyterian tymes, and when the bishops came in, conformed + with them. But being found flagitious and wicked, was deposed by them, + and now he turnes a preacher under the devill of hellish doctrine; for + the devill at this tyme preaches to his witches really (if I may so + term it) the doctrine of the infernall pitt, viz. blasphemies against + God and his son Christ. Among other things, he told them that they + were more happy in him than they could be in God; him they saw, but + God they could not see; and in mockrie of Christ and his holy + ordinance of the sacrament of his supper, he gives the sacrament to + them, bidding them eat it and to drink it in remembrance of himself. + This villan was assisting to Sathan in this action, and in + preaching.'[589] + +Fountainhall in writing of the same convention of witches says that the +Devil 'adventured to give them the communion or holy sacrament, the bread +was like wafers, the drink was sometimes blood sometimes black moss-water. +He preached and most blasphemously mocked them, if they offered to trust in +God who left them miserable in the world, and neither he nor his Son Jesus +Christ ever appeared to them when they called on them, as he had, who would +not cheat them.'[590] + +The Abbé Guibourg (1679), head of the Paris witches, 'a fait chez la +Voisin, revêtu d'aube, d'étole et de manipule, une conjuration.'[591] The +same Abbé celebrated mass more than once over the body of a woman and with +the blood of a child, sacrificed for the occasion, in the chalice (see +section on Sacrifice). The woman, who served as the altar for these masses, +was always nude, and was the person for whose benefit the ceremony was +performed. Marguerite Montvoisin makes this clear: + + 'Il est vrai aussi qu'une sage-femme qui demeurait au coin de la rue + des Deux-Portes, distilla aussi les entrailles d'un enfant dont la + mère y avait accouché.... Avant la distillation, les entrailles de + l'enfant et l'arrière-faix de la mère avaient été portés à + Saint-Denis, à Guibourg, par sa mère, la sage-femme et la mère de + l'enfant, sur le ventre de laquelle sa mère, à son retour, lui dit que + Guibourg avait dit la messe.'[592] + +Guibourg acknowledged that, besides the one just quoted, he celebrated +three masses in this way. At the first he used a conjuration. 'Il dit la +deuxième messe dans une masure sur les remparts de Saint-Denis, sur la même +femme, avec les mêmes cérémonies.... Dit la troisième à Paris chez la +Voisin sur la même femme.'[593] The woman mentioned in Guibourg's +confession was Madame de Montespan herself. The following conjuration was +used at the first mass: + + 'sur le ventre d'une femme': 'Astaroth, Asmodée, princes d'amitié, je + vous conjure d'accepter le sacrifice que je vous présente de cet + enfant pour les choses que je vous demande, qui sont l'amitié du Roi, + de Mgr le Dauphin me soit continuée et être honorée des princes et + princesses de la cour, que rien ne me soit dénié de tout ce que je + demanderai au Roi, tant pour mes parents que serviteurs.'[594] + +A very interesting case is that of the Rev. George Burroughs in New England +(1692): + + 'He was Accused by Eight of the Confessing Witches, as being an Head + Actor at some of their Hellish Randezvouses, and one who had the + promise of being a King in Satan's kingdom, now going to be + Erected.... One _Lacy_ testify'd that she and the prisoner [Martha + Carrier] were once Bodily present at a _Witch-meeting_ in _Salem + Village_; and that she knew the prisoner to be a Witch, and to have + been at a Diabolical sacrament.... Another _Lacy_ testify'd that the + prisoner was at the _Witch-meeting_, in _Salem Village_, where they + had Bread and Wine Administred unto them.... Deliverance Hobbs + affirmed that this [Bridget] _Bishop_ was at a General Meeting of the + Witches, in a Field at _Salem_-Village, and there partook of a + Diabolical Sacrament in Bread and Wine then administred.'[595] + +Hutchinson had access to the same records and gives the same evidence, +though even more strongly: 'Richard Carrier affirmed to the jury that he +saw Mr. George Burroughs at the witch meeting at the village and saw him +administer the sacrament. Mary Lacy, sen^r. and her daughter Mary affirmed +that Mr. George Burroughs was at the witch meetings with witch sacrements, +and that she knows Mr. Burroughs to be of the company of witches.'[596] +John Hale has a similar record: 'This D. H. [Deliverance Hobbs] confessed +she was at a Witch Meeting at Salem Village.... And the said G. B. preached +to them, and such a Woman was their Deacon, and there they had a +Sacrament.'[597] Abigail Williams said 'that the Witches had a _Sacrament_ +that day at an house in the Village, and that they had _Red Bread_ and _Red +Drink_'.[598] With the evidence before him Mather seems justified in saying +that the witches had 'their Diabolical Sacraments, imitating the _Baptism_ +and the _Supper_ of our Lord'.[599] + + +8. _Sacrifices_ + +There are four forms of sacrifice: (1) the blood sacrifice, which was +performed by making an offering of the witch's own blood; (2) the sacrifice +of an animal; (3) the sacrifice of a human being, usually a child; (4) the +sacrifice of the god. + +1. The _blood-sacrifice_ took place first at the admission of the neophyte. +Originally a sacrifice, it was afterwards joined to the other ceremony of +signing the contract, the blood serving as the writing fluid; it also seems +to be confused in the seventeenth century with the pricking for the Mark, +but the earlier evidence is clear. A writer who generalizes on the +witchcraft religion and who recognizes the sacrificial nature of the act is +Cooper; as he wrote in 1617 his evidence belongs practically to the +sixteenth century. He says: + + 'In further _token_ of their subiection unto Satan in yeelding vp + themselues wholy vnto his deuotion, behold yet _another ceremony_ + heere vsually is performed: namely, _to let themselues bloud_ in some + apparant place of the body, yeelding the same to be _sucked by Satan_, + as a _sacrifice_ vnto him, and testifying thereby the full + _subiection_ of their _liues_ and _soules_ to his deuotion.'[600] + +The earliest account of the ceremony is at Chelmsford in 1556. Elizabeth +Francis 'learned this arte of witchcraft from her grandmother. When shee +taughte it her, she counseiled her to geue of her bloudde to Sathan (as she +termed it) whyche she delyuered to her in the lykenesse of a whyte spotted +Catte. Euery time that he [the cat] did any thynge for her, she sayde that +he required a drop of bloude, which she gaue him by prycking herselfe.' +Some time after, Elizabeth Francis presented the Satan-cat to Mother +Waterhouse, passing on to her the instructions received from Elizabeth's +grandmother. Mother Waterhouse 'gaue him for his labour a chicken, which he +fyrste required of her and a drop of her blod. And thys she gaue him at all +times when he dyd any thynge for her, by pricking her hand or face and +puttinge the bloud to hys mouth whyche he sucked.'[601] In 1566 John +Walsh, a Dorset witch, confessed that 'at the first time when he had the +Spirite, hys sayd maister did cause him to deliuer one drop of his blud, +whych bloud the Spirite did take away vpon hys paw'.[602] In Belgium in +1603 Claire Goessen, 'après avoir donné à boire de son sang à Satan, et +avoir bu du sien, a fait avec lui un pacte.[603] + +In the case of the Lancashire witch, Margaret Johnson, in 1633, it is +difficult to say whether the pricking was for the purpose of marking or for +a blood sacrifice; the slight verbal alterations in the two MS. accounts of +her confession suggest a confusion between the two ideas; the one appears +to refer to the mark, the other (quoted here) to the sacrifice: 'Such +witches as have sharp bones given them by the devill to pricke them, have +no pappes or dugges whereon theire devil may sucke; but theire devill +receiveth bloud from the place, pricked with the bone; and they are more +grand witches than any y^t have marks.'[604] In Suffolk in 1645 'one Bush +of Barton widdow confessed that the Deuill appeared to her in the shape of +a young black man ... and asked her for bloud, which he drew out of her +mouth, and it dropped on a paper'.[605] At Auldearne, in 1662, the blood +was drawn for baptizing the witch; Isobel Gowdie said, 'The Divell marked +me in the showlder, and suked owt my blood at that mark, and spowted it in +his hand, and, sprinkling it on my head, said, "I baptise the, Janet, in my +awin name."' Janet Breadheid's evidence is practically the same: 'The +Divell marked me in the shoulder, and suked out my blood with his mowth at +that place; he spowted it in his hand, and sprinkled it on my head. He +baptised me thairvith, in his awin nam, Christian.'[606] + +2. The _sacrifice of animals_ was general, and the accounts give a certain +amount of detail, but the ceremony was not as a rule sufficiently dramatic +to be considered worth recording. The actual method of killing the animal +is hardly ever given. The rite was usually performed privately by an +individual; on rare occasions it was celebrated by a whole Coven, but it +does not occur at the Great Assembly, for there the sacrifice was of the +God himself. The animals offered were generally a dog, a cat, or a fowl, +and it is noteworthy that these were forms in which the Devil often +appeared to his worshippers. + +The chief authorities all agree as to the fact of animal sacrifices. Cotta +compares it with the sacrifices offered by the heathen: + + 'Some bring their cursed Sorcery vnto their wished end, by sacrificing + vnto the Diuell some liuing creatures, as _Serres_ likewise + witnesseth, from the confession of Witches in _Henry_ the fourth of + _France_ deprehended, among whom, one confessed to haue offered vnto + his Deuill or Spirit a Beetle. This seemeth not improbable, by the + Diabolicall litations (_sic_) and bloudy sacrifices, not onely of + other creatures, but euen of men, wherewith in ancient time the + heathen pleased their gods, which were no other then Diuels.'[607] + +The number of sacrifices in the year is exaggerated by the writers on the +subject, but the witches themselves are often quite definite in their +information when it happens to be recorded. It appears from their +statements that the rite was performed only on certain occasions, either to +obtain help or as a thank-offering. Danaeus, speaking of the newly admitted +witch, says, 'Then this vngracious and new servant of satan, euery day +afterward offreth something of his goods to his patrone, some his dogge, +some his hen, and some his cat.'[608] Scot, who always improves on his +original, states that the witches depart after the Sabbath, 'not forgetting +euery daie afterwards to offer to him, dogs, cats, hens, or bloud of their +owne.'[609] + +The earliest witch-trial in the British Isles shows animal sacrifice. In +1324 in Ireland Lady Alice Kyteler 'was charged to haue nightlie conference +with a spirit called Robin Artisson, to whom she sacrificed in the high +waie .ix. red cocks'.[610] In 1566 at Chelmsford Mother Waterhouse 'gaue +him [i.e. the Satan-cat] for his labour a chicken, which he fyrste required +of her, and a drop of her blod.... Another tyme she rewarded hym as before, +wyth a chicken and a droppe of her bloud, which chicken he eate vp cleane +as he didde al the rest, and she cold fynde remaining neyther bones nor +fethers.'[611] Joan Waterhouse, daughter of Mother Waterhouse, a girl of +eighteen, said that the Deuil came in the likeness of a great dog, 'then +asked hee her what she wolde geue hym, and she saide a red kocke.'[612] +John Walsh of Dorset, in 1566, confessed that 'when he would call him [the +Spirit], hee sayth hee must geue hym some lyuing thing, as a Chicken, a +Cat, or a Dog. And further he sayth he must geue hym twoo lyuing thynges +once a yeare.'[613] In Lorraine in 1589 Beatrix Baonensis said, 'Etliche +geben junge Hüner, oder wohl alte Hüner, wie Desideria Pari iensis, und +Cathelonia Vincentia gethan hatten: Etliche schneiden ihre Haar ab und +lieffern dieselbe dahin, etliche geben Späher, etliche Vögel oder sonst +nicht viel besonders, als da sein möchte gemüntzt Geld aus Rindern Ledder, +und wenn sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, +auff dass sie staffirt seyn.'[614] In Aberdeen in 1597 Andro Man gave +evidence that 'the Devill thy maister, whom thow termis Christsunday ... is +rasit be the speking of the word _Benedicite_, and is laid agane be tacking +of a dog vnder thy left oxster in thi richt hand, and casting the same in +his mouth, and speking the word _Maikpeblis_.'[615] At Lang Niddry in 1608 +the whole Coven performed a rite, beginning at the 'irne zet of Seatoun', +where they christened a cat by the name of Margaret, 'and thaireftir come +all bak agane to the Deane-fute, quhair first thai convenit, and cuist the +kat to the Devill.'[616] In 1630 Alexander Hamilton had consultations with +the Devil near Edinburgh, 'and afoir the devill his away passing the said +Alexr was in use to cast to him ather ane kat or ane laif or ane dog or any +uther sic beast he come be.'[617] In Bute in 1622 Margaret NcWilliam +'renounced her baptisme and he baptised her and she gave him as a gift a +hen or cock'.[618] In modern France the sacrifice of a fowl to the Devil +still holds good: 'Celui qui veut devenir sorcier doit aller à un _quatre +chemins_ avec une _poule noire_, ou bien encore au _cimetière_, sur une +_tombe_ et toujours à _minuit_. Il vient alors quelqu'un qui demande: "Que +venez vous faire ici?" "J'ai une poule à vendre," répond-on. Ce quelqu'un +[est] le Méchant.'[619] + +It is possible that the custom of burying a live animal to cure disease +among farm animals, as well as the charm of casting a live cat into the sea +to raise a storm, are forms of the animal sacrifice. + +3. _Child Sacrifice._—The child-victim was usually a young infant, either +a witch's child or unbaptized; in other words, it did not belong to the +Christian community. This last is an important point, and was the reason +why unbaptized children were considered to be in greater danger from +witches than the baptized. 'If there be anie children vnbaptised, or not +garded with the signe of the crosse, or orizons; then the witches may or +doo catch them from their mothers sides in the night, or out of their +cradles, or otherwise kill them with their ceremonies.'[620] The same +author quotes from the French authorities the crimes laid to the charge of +witches, among which are the following: 'They sacrifice their owne children +to the diuell before baptisme, holding them vp in the aire vnto him, and +then thrust a needle into their braines'; and 'they burne their children +when they haue sacrificed them'.[621] Boguet says, 'Les Matrones, & sages +femmes sont accoustumé d'offrir à Satan les petits enfans qu'elles +reçoiuent, & puis les faire mourir auant qu'ils soient baptizez, par le +moyẽ d'vne grosse espingle qu'elles leur enfoncent dans le +cerueau.'[622] Boguet's words imply that this was done at every birth at +which a witch officiated; but it is impossible that this should be the +case; the sacrifice was probably made for some special purpose, for which a +new-born child was the appropriate victim. + +The most detailed account of such sacrifices is given in the trial of the +Paris witches (1679-81), whom Madame de Montespan consulted. The whole +ceremony was performed to the end that the love of Louis XIV should return +to Madame de Montespan, at that time his discarded mistress; it seems to be +a kind of fertility rite, hence its use on this occasion. The Abbé Guibourg +was the sacrificing priest, and from this and other indications he appears +to have been the Chief or Grand-master who, before a less educated +tribunal, would have been called the Devil. Both he and the girl Montvoisin +were practically agreed as to the rite; though from the girl's words it +would appear that the child was already dead, while Guibourg's evidence +implies that it was alive. Both witnesses gave their evidence soberly and +gravely and without torture. Montvoisin, who was eighteen years old, stated +that she had presented 'à la messe de Madame de Montespan, par l'ordre de +sa mère, un enfant paraissant né avant terme, le mit dans un bassin, +Guibourg l'égorgea, versa dans le calice, et consacra le sang avec hostie'. +Guibourg's evidence shows that the sacrifice was so far from being uncommon +that the assistants were well used to the work, and did all that was +required with the utmost celerity: + + 'Il avait acheté un écu l'enfant qui fut sacrifié à cette messe qui + lui fut présenté par une grande fille et ayant tiré du sang de + l'enfant qu'il piqua à la gorge avec un canif, il en versa dans le + calice, après quoi l'enfant fut retiré et emporté dans un autre lieu, + dont ensuite on lui rapporta le cœur et les entrailles pour en + faire une deuxieme [oblation].'[623] + +In Scotland it was firmly believed that sacrifices of children took place +in all classes of society: 'The justices of the peace were seen familiarly +conversing with the foul fiend, to whom one in Dumfries-shire actually +offered up his firstborn child immediately after birth, stepping out with +it in his arms to the staircase, where the devil stood ready, as it was +suspected, to receive the innocent victim.'[624] In the later witch-trials +the sacrifice of the child seems to have been made after its burying, as in +the case of the Witch of Calder in 1720, who confessed that she had given +the Devil 'the body of a dead child of her own to make a roast of'.[625] + +It is possible that the killing of children by poison was one method of +sacrifice when the cult was decadent and victims difficult to obtain. +Reginald Scot's words, written in 1584, suggest that this was the case: +'This must be an infallible rule, that euerie fortnight, or at the least +euerie moneth, each witch must kill one child at the least for hir +part.'[626] Sinistrari d'Ameno, writing about a century later, says the +same: 'They promise the Devil sacrifices and offerings at stated times: +once a fortnight or at least each month, the murder of some child, or an +homicidal act of sorcery.'[627] It is impossible to believe in any great +frequency of this sacrifice, but there is considerable foundation in fact +for the statement that children were killed, and it accounts as nothing +else can for the cold-blooded murders of children of which the witches were +sometimes accused. The accusations seem to have been substantiated on +several occasions, the method of sacrifice being by poison.[628] + +The sacrifice of a child was often performed as a means of procuring +certain magical materials or powers, which were obtained by preparing the +sacrificed bodies in several ways. Scot says that the flesh of the child +was boiled and consumed by the witches for two purposes. Of the thicker +part of the concoction 'they make ointments, whereby they ride in the aire; +but the thinner potion they put into flaggons, whereof whosoeuer drinketh, +obseruing certeine ceremonies, immediatelie becommeth a maister or rather a +mistresse in that practise and facultie.'[629] The Paris Coven confessed +that they 'distilled' the entrails of the sacrificed child after Guibourg +had celebrated the mass for Madame de Montespan, the method being probably +the same as that described by Scot. A variant occurs in both France and +Scotland, and is interesting as throwing light on the reasons for some of +the savage rites of the witches: 'Pour ne confesser iamais le secret de +l'escole, on faict au sabbat vne paste de millet noir, auec de la poudre du +foye de quelque enfant non baptisé qu'on faict secher, puis meslant cette +poudre avec ladicte paste, elle a cette vertu de taciturnité: si bien que +qui en mange ne confesse iamais.'[630] At Forfar, in 1661, Helen Guthrie +and four others exhumed the body of an unbaptized infant, which was buried +in the churchyard near the south-east door of the church, 'and took +severall peices therof, as the feet, hands, a pairt of the head, and a +pairt of the buttock, and they made a py therof, that they might eat of it, +that by this meanes they might never make a confession (as they thought) of +their witchcraftis.'[631] Here the idea of sympathetic magic is very clear; +by eating the flesh of a child who had never spoken articulate words, the +witches' own tongues would be unable to articulate. + +4. _Sacrifice of the God._—The sacrifice of the witch-god was a decadent +custom when the records were made in the sixteenth and seventeenth +centuries. The accounts of the actual rite come from France and Belgium, +where a goat was substituted for the human victim. The sacrifice was by +fire in both those countries, and there are indications that it was the +same in Great Britain. It is uncertain whether the interval of time between +the sacrifices was one, seven, or nine years. + +Bodin and Boguet, each writing from his own knowledge of the subject, give +very similar accounts, Bodin's being the more detailed. In describing a +trial which took place in Poictiers in 1574, he says: 'Là se trouuoit vn +grand bouc noir, qui parloit comme vne personne aux assistans, & dansoyent +à l'entour du bouc: puis vn chacun luy baisoit le derriere, auec vne +chandelle ardente: & celà faict, le bouc se consommoit en feu, & de la +cẽdre chacun en prenoit pour faire mourir le bœuf [etc.]. Et en fin +le Diable leur disoit d'vne voix terrible des mots, Vengez vous ou vous +mourrez.'[632] Boguet says that in the Lyons district in 1598 the Devil +celebrated mass, and 'apres auoir prins la figure d'vn Bouc, se consume en +feu, & reduit en cendre, laquelle les Sorciers recueillent, & cachent pour +s'en seruir à l'execution de leurs desseins pernicieux & abominables'.[633] +In 1603, a Belgian witch, Claire Goessen, was present at such a sacrifice, +and her account is therefore that of an eyewitness. 'Elle s'est laissée +transporter à l'assemblée nocturne de Lembeke, où, après la danse, elle a, +comme tous les assistans, baisé un bouc à l'endroit de sa queue, lequel +bouc fut ensuite brûlé et ses cendres distribuées et emportées par les +convives.'[634] Jeanne de Belloc in 1609 'a veu le Grand maistre de +l'assemblee se ietter dans les flammes au sabbat, se faire brusler iusques +à ce qu'il estoit reduit en poudre, & les grandes & insignes sorcieres +prendre les dictes poudres pour ensorceler les petits enfants & les mener +au sabbat, & en prenoient aussi dans la bouche pour ne reueler +iamais'.[635] A French witch in 1652 declared that at the Sabbath 'le +diable s'y at mis en feu et en donné des cendres lesquelles tous faisaient +voller en l'air pour faire mancquer les fruits de la terre'.[636] At Lille +in 1661 the girls in Madame Bourignon's orphanage stated that 'on y adoroit +une bête; & qu'on faisoit avec elle des infamies; & puis sur la fin on la +brûloit, & chacun en prenoit des cendres, avec lesquelles on faisoit +languir ou mourir des personnes, ou autres animaux'.[637] + +The collection and use of the ashes by the worshippers point to the fact +that we have here a sacrifice of the god of fertility. Originally the +sprinkling of the ashes on fields or animals or in running water was a +fertility charm; but when Christianity became sufficiently powerful to +attempt the suppression of the ancient religion, such practices were +represented as evil, and were therefore said to be 'pour faire mancquer les +fruits de la terre'. + +The animal-substitute for the divine victim is usually the latest form of +the sacrifice; the intervening stages were first the volunteer, then the +criminal, both of whom were accorded the power and rank of the divine being +whom they personated. The period of time during which the substitute acted +as the god varied in different places; so also did the interval between the +sacrifices. Frazer has pointed out that the human victim, whether the god +himself or his human substitute, did not content himself by merely not +attempting to escape his destiny, but in many cases actually rushed on his +fate, and died by his own hand or by voluntary submission to the +sacrificer. + +The witch-cult being a survival of an ancient religion, many of the beliefs +and rites of these early religions are to be found in it. Of these the +principal are: the voluntary substitute, the temporary transference of +power to the substitute, and the self-devotion to death. As times changed +and the ceremonies could no longer be performed openly, the sacrifices took +on other forms. I have already suggested that the child-murders, of which +the witches were often convicted, were in many cases probably offerings +made to the God. In the same way, when the time came for the God or his +substitute to be sacrificed, recourse was had to methods which hid the real +meaning of the ceremony; and the sacrifice of the incarnate deity, though +taking place in public, was consummated at the hands of the public +executioner. This explanation accounts for the fact that the bodies of +witches, male or female, were always burnt and the ashes scattered; for the +strong prejudice which existed, as late as the eighteenth century, against +any other mode of disposing of their bodies; and for some of the otherwise +inexplicable occurrences in connexion with the deaths of certain of the +victims. + +Read in the light of this theory much of the mystery which surrounds the +fate of Joan of Arc is explained. She was put to death as a witch, and the +conduct of her associates during her military career, as well as the +evidence at her trial, bear out the fact that she belonged to the ancient +religion, not to the Christian. Nine years after her death in the flames +her commander, Gilles de Rais, was tried on the same charge and condemned +to the same fate. The sentence was not carried out completely in his case; +he was executed by hanging, and the body was snatched from the fire and +buried in Christian ground. Like Joan herself, Gilles received a +semi-canonization after death, and his shrine was visited by nursing +mothers. Two centuries later Major Weir offered himself up and was executed +as a witch in Edinburgh, refusing to the end all attempts to convert him to +the Christian point of view. + +The belief that the witch must be burnt and the ashes scattered was so +ingrained in the popular mind that, when the severity of the laws began to +relax, remonstrances were made by or to the authorities. In 1649 the Scotch +General Assembly has a record: 'Concerning the matter of the buriall of +the Lady Pittadro, who, being vnder a great scandall of witchcraft, and +being incarcerat in the Tolbuith of this burgh during her triall before the +Justice, died in prison, The Comission of the Generall Assembly, having +considered the report of the Comittee appointed for that purpose, Doe give +their advyse to the Presbyterie of Dumfermling to show their dislike of +that fact of the buriall of the Lady Pittadro, in respect of the maner and +place, and that the said Presbyterie may labour to make the persons who hes +buried her sensible of their offence in so doeing; and some of the persons +who buried hir, being personallie present, are desired by the Comission to +shew themselvis to the Presbyterie sensible of their miscarriage +therein.'[638] + +At Maidstone in 1652 'Anne Ashby, alias Cobler, Anne Martyn, Mary Browne, +Anne Wilson, and Mildred Wright of Cranbrook, and Mary Read, of Lenham, +being legally convicted, were according to the Laws of this Nation, +adjudged to be hanged, at the common place of Execution. Some there were +that wished rather they might be burnt to Ashes; alledging that it was a +received opinion among many, that the body of a witch being burnt, her +bloud is prevented thereby from becomming hereditary to her Progeny in the +same evill.'[639] The witches themselves also held the belief that they +ought to die by fire. Anne Foster was tried for witchcraft at Northampton +in 1674: 'after Sentence of Death was past upon her, she mightily desired +to be Burned; but the Court would give no Ear to that, but that she should +be hanged at the Common place of Execution.'[640] + + +9. _Magic Words_ + +The magic words known to the witches were used only for certain definite +purposes, the most important use being to raise the Devil. I have omitted +the charms which are founded on Christian prayers and formulas, and quote +only those which appear to belong to the witch-cult. + +In the section on _Familiars_ it will be seen how the witches divined by +means of animals, which animals were allotted to them by the Chief. In +auguries and divinations of this kind in every part of the world a form of +words is always used, and the augury is taken by the first animal of the +desired species which is seen after the charm is spoken. + +Agnes Sampson, the leading witch of the North Berwick Coven, 1590, summoned +her familiar by calling 'Elva', and then divined by a dog, whom she +dismissed by telling him to 'depart by the law he lives on'. She also used +the formula, 'Haill, hola!', and 'Hola!' was also the cry when a cat was +cast into the sea to raise a storm.[641] A man-witch of Alest, 1593, gave +the devil's name as Abiron: 'quand il le vouloit voir il disoit: vien +Abiron, sinon ie te quitteray.'[642] Andro Man at Aberdeen, 1597, +'confessis that the Devill, thy maister, is rasit be the speking of the +word _Benedicite_, and is laid agane be tacking of a dog vnder thy left +oxster in thi richt hand, and casting the same in his mouth, and speking +the word _Maikpeblis_.—He grantit that this word _Benedicite_ rasit the +Dewill, and _Maikpeblis_ laid him againe, strikin him on the faice with ane +deice with the left hand.'[643] Alexander Hamilton of East Lothian, 1630, +when covenanting with the devil, had 'ane battoun of fir in his hand the +devill than gave the said Alexr command to tak that battoun quhan evir he +had ado with him and therewt to strek thruse upone the ground and to +chairge him to ruse up foule theiff'; the divining animals in this case +were crows, cats, and dogs.[644] Marie Lamont of Innerkip, 1662, was +instructed to call the Devil _Serpent_ when she desired to speak with +him.[645] + +The Somerset witches, 1664, cried out _Robin_ at an appointed place, and +the Master then appeared in his proper form as a man: Elizabeth Style and +Alice Duke also called him _Robin_ when summoning him privately, and +Elizabeth Style added, 'O Sathan give me my purpose', before saying what +she wished done.[646] The Swedish witches, 1669, called their Chief with +the cry, 'Antecessor, come and carry us to Blockula'; this they did at an +appointed place, and the Devil then appeared as a man.[647] + +The words used before starting to a meeting are rarely recorded; only a few +remain. The earliest example is from Guernsey in 1563, when Martin Tulouff +heard an old witch cry as she bestrode a broomstick, 'Va au nom du diable +et luciffer [p=] dess[~q=] roches et espyñes.' He then lost sight of her, +with the inference that she flew through the air, though he acknowledged +that he himself was not so successful.[648] The witches of the +Basses-Pyrénées, 1609, anointed themselves before starting, and repeated +the words 'Emen hetan, emen hetan', which de Lancre translates 'Ici et là, +ici et là'. 'Quelquefois plus furieuses elles se batent entre elles mesmes, +en disant, Ie suis le Diable, ie n'ay rien qui ne soit à toy, en ton nom +Seigneur cette tienne seruante s'oingt, & dois estre quelque iour Diable & +maling Esprit comme toy.' When, crossing water they cried, 'Haut la coude, +Quillet,' upon which they could cross without getting wet; and when going a +long distance they said, 'Pic suber hoeilhe, en ta la lane de bouc bien +m'arrecoueille.'[649] Isobel Gowdie, 1662, gives two variants of the magic +words used on these occasions: the first, 'Horse and hattock, in the +Divellis name' is not unlike the form given by Martin Tulouff; the second +is longer, 'Horse and hattock, horse and goe, Horse and pellattis, ho! +ho!'[650] The Somerset witches, 1664, when starting to the meeting, said, +'Thout, tout a tout, tout, throughout and about'; and when returning, +'Rentum tormentum'. At parting they cried, 'A Boy! merry meet, merry +part.'[651] They also had a long form of words which were used when +applying the flying ointment, but these are not recorded. + +Other magical words were used at the religious services of the witches in +the Basses-Pyrénées (1609). At the elevation of the host the congregation +cried, '"Aquerra goity, Aquerra beyty, Aquerra goity, Aquerra beyty," qui +veut dire _Cabron arriba, Cabron abaro (sic)_'; at the elevation of the +chalice at a Christian service they said, 'Corbeau noir, corbeau noir.' +There were two forms of words to be used when making the sign of the cross; +the first was, 'In nomine Patrica, Aragueaco Petrica, Agora, Agora +Valentia, Iouanda, goure gaitz goustia,' translated as 'Au nom de Patrique, +Petrique, d'Arragon, à cette heure à cette heure Valence, tout nostre mal +est passé'. The second roused de Lancre's horror as peculiarly blasphemous: +'In nomine patrica, Aragueaco Petrica, Gastellaco Ianicot, Equidae ipordian +pot,' 'au nom de Patrique, petrique d'Arragon. Iannicot de Castille faictes +moy vn baiser au derriere.'[652] The mention of the ancient Basque god +Janicot makes this spell unusually interesting. As the dances were also a +religious rite the words used then must be recorded here. Bodin gives the +formula, 'Har, har, diable, diable, saute icy, saute là, iouë icy, iouë là: +Et les autres disoyent sabath sabath.'[653] The word _diable_ is clearly +Bodin's own interpellation for the name of the God, for the Guernsey +version, which is currently reported to be used at the present day, runs +'Har, har, Hou, Hou, danse ici', etc.; Hou being the name of an ancient +Breton god.[654] Jean Weir (1670) stated that at the instigation of some +woman unnamed she put her foot on a cloth on the floor with her hand upon +the crown of her head, and repeated thrice, 'All my cross and troubles go +to the door with thee.'[655] This seems to have been an admission ceremony, +but the words are of the same sentiment as the one recorded by de Lancre, +'tout notre mal est passé.' + +There were also certain magical effects supposed to be brought about by the +use of certain words. Martin Tulouff (1563) claimed that he could bewitch +cows so that they gave blood instead of milk, by saying 'Butyrum de +armento', but he admitted that he also used powders to accomplish his +purpose.[656] Isobel Gowdie (1662) described how the witches laid a broom +or a stool in their beds to represent themselves during their absence at a +meeting. By the time that this record was made the witches evidently +believed that the object took on the exact appearance of the woman, having +forgotten its original meaning as a signal to show where she had gone. The +words used on these occasions show no belief in the change of appearance of +the object: + + 'I lay down this besom [or stool] in the Devil's name, + Let it not stir till I come again.' + +Her statements regarding the change of witches into animals I have examined +in the section on Familiars (p. 234). The words used to effect these +changes are given in full. When a witch wished to take on the form of a +hare she said: + + 'I sall goe intill ane haire, + With sorrow, and sych, and meikle caire; + And I sall goe in the Divellis nam, + Ay quhill I com hom againe.' + +To change into a cat or a crow the last two lines were retained unaltered, +but the first two were respectively, + + 'I sall goe intill ane catt, + With sorrow, and sych, and a blak shot' + +or + + 'I sall goe intill a craw, + With sorrow, and sych, and a blak thraw.' + +To return into human form the witch said: + + 'Haire, haire, God send thee caire. + I am in an haire's liknes just now, + Bot I sal be in a womanis liknes ewin now.' + +From a cat or a crow, the words were 'Cat, cat, God send thee a blak shott' +or 'Craw, craw, God send thee a blak thraw', with the last two lines as +before. When the witch in animal form entered the house of another witch, +she would say, 'I conjure thee, Goe with me'; on which the second witch +would turn into the same kind of animal as the first. If, however, they met +in the open, the formula was slightly different, 'Divell speid the, Goe +thow with me,' the result being the same.[657] + +The Somerset trials record the words used for cursing anything. These were +simply 'A Pox take it', the curse being supposed to take effect at once. If +the curse were pronounced over an image of a person the words were 'A Pox +on thee, I'le spite thee'.[658] + +Alexander Elder's grace over meat is probably a corrupt form of some +ancient rite: + + 'We eat this meat in the Divellis nam, + With sorrow, and sych, and meikle shame; + We sall destroy hows and hald; + Both sheip and noat in till the fald. + Litle good sall come to the fore + Of all the rest of the litle store.'[659] + +The 'conjuring of cats' was a distinct feature, and is clearly derived from +an early form of sacrifice. The details are recorded only in Scotland, and +it is possible that Scotland is the only country in which it occurred, +though the sanctity of the cat in other places suggests that the omission +in the records is accidental. + +In the dittay against John Fian, 1590, he was 'fylit, for the chaissing of +ane catt in Tranent; in the quhilk chaise, he was careit heich aboue the +ground, with gryt swyftnes, and as lychtlie as the catt hir selff, ower ane +heicher dyke, nor he was able to lay his hand to the heid off:—And being +inquyrit, to quhat effect he chaissit the samin? Ansuerit, that in ane +conversatioune haldin at Brumhoillis, Sathan commandit all that were +present, to tak cattis; lyke as he, for obedience to Sathan, chaissit the +said catt, purpoiselie to be cassin in the sea, to raise windis for +distructioune of schippis and boitis.'[660] Agnes Sampson of the same Coven +as Fian confessed 'that at the time when his Majestie was in Denmark, shee +being accompanied by the parties before speciallie named, tooke a cat and +christened it, and afterwards bounde to each part of that cat, the cheefest +parte of a dead man, and severall joyntis of his bodie: And that in the +night following, the saide cat was convayed into the middest of the sea by +all the witches, sayling in their riddles or cives, as is aforesaid, and so +left the said cat right before the towne of Leith in Scotland. This doone, +there did arise such a tempest in the sea, as a greater hath not bene +seene.'[661] The legal record of this event is more detailed and less +dramatic; the sieves are never mentioned, the witches merely walking to the +Pier-head in an ordinary and commonplace manner. The Coven at Prestonpans +sent a letter to the Leith Coven that— + + 'they sould mak the storm vniuersall thro the sea. And within aucht + dayes eftir the said Bill [letter] wes delyuerit, the said Agnes + Sampsoune, Jonett Campbell, Johnne Fean, Gelie Duncan, and Meg Dyn + baptesit ane catt in the wobstaris hous, in maner following: Fyrst, + twa of thame held ane fingar, in the ane syd of the chimnay cruik, and + ane vther held ane vther fingar in the vther syd, the twa nebbis of + the fingars meting togidder; than thay patt the catt thryis throw the + linkis of the cruik, and passit itt thryis vnder the chimnay. + Thaireftir, att Begie Toddis hous, thay knitt to the foure feit of the + catt, foure jountis of men; quhilk being done, the sayd Jonet fechit + it to Leith; and about mydnycht, sche and the twa Linkhop, and twa + wyfeis callit Stobbeis, came to the Pier-heid, and saying thir words, + 'See that thair be na desait amangis ws'; and thay caist the catt in + the see, sa far as thay mycht, quhilk swam owre and cam agane; and + thay that wer in the Panis, caist in ane vthir catt in the see att xj + houris. Eftir quhilk, be thair sorcerie and inchantment, the boit + perischit betuix Leith and Kinghorne; quhilk thing the Deuill did, and + went befoir, with ane stalf in his hand.'[662] + +Beigis Todd was concerned in another 'conjuring of cats', this time at +Seaton. + + 'Eftir thay had drukkin togidder a certane space, thay, in thair + devillische maner, tuik ane katt, and drew the samyn nyne tymes throw + the said Beigis cruik; and thaireftir come with all thair speed to + Seaton-thorne, be-north the ʒet.... And thay thaireftir past + altogidder, with the Devill, to the irne ʒet [iron gate] of Seatoun, + quhair of new thay tuik ane cat, and drew the samyn nyne tymes throw + the said Irne-ʒett: And immediatlie thaireftir, came to the barne, + foiranent George Feudaris dur, quhair thai christened the said catt, + and callit hir _Margaret_: And thaireftir come all bak agane to the + Deane-fute, quhair first thai convenit, and cuist the kat to the + Devill.'[663] + +FOOTNOTES: + +[Footnote 465: Danaeus, ch. iv.] + +[Footnote 466: Boguet, pp. 131-9.] + +[Footnote 467: _Pleasant Treatise_, pp. 5-7.] + +[Footnote 468: Lea, iii, p. 501.] + +[Footnote 469: Remigius, pt. i, pp. 89, 91.] + +[Footnote 470: Glanvil, pt. ii, pp. 137, 139, 163, 164.] + +[Footnote 471: W. G. Stewart, p. 175.] + +[Footnote 472: Danaeus, ch. ii.] + +[Footnote 473: Cooper, p. 90.] + +[Footnote 474: Rymer, i, p. 956.] + +[Footnote 475: Chartier, iii, p. 45.] + +[Footnote 476: From a trial in the Guernsey Greffe.] + +[Footnote 477: De Lancre, _Tableau_, p. 123.] + +[Footnote 478: Bodin, p. 187.] + +[Footnote 479: Melville, p. 396; _see also_ Pitcairn, i, pt. ii, pp. +210-12, 239, 246.] + +[Footnote 480: F. Hutchinson, p. 43.] + +[Footnote 481: _Spalding Club Misc._, i, pp. 121, 125.] + +[Footnote 482: Boguet, p. 411.] + +[Footnote 483: Cannaert, p. 46.] + +[Footnote 484: Id., p. 50.] + +[Footnote 485: De Lancre, _Tableau_, p. 131.] + +[Footnote 486: Michaelis, _Historie_, pp. 334-5.] + +[Footnote 487: Pitcairn, iii, p. 613.] + +[Footnote 488: De Lancre, _Tableau_, pp. 68, 126, 128.] + +[Footnote 489: Id. ib., p. 148.] + +[Footnote 490: _Spalding Club Misc._, i, p. 171.] + +[Footnote 491: Boguet, p. 131.] + +[Footnote 492: De Lancre, _Tableau_, pp. 72, 131.] + +[Footnote 493: Doughty, _Travels in Arabia Deserta_, i, 89.] + +[Footnote 494: Moret, _Mystères Égyptiens_, pp. 247 seq.] + +[Footnote 495: _Spalding Club Misc._, i, pp. 97-8. Spelling modernized.] + +[Footnote 496: Ib., i, p. 144. Spelling modernized.] + +[Footnote 497: Ib., p. 149.] + +[Footnote 498: Ib., p. 153. Spelling modernized.] + +[Footnote 499: De Lancre, _Tableau_, p. 123.] + +[Footnote 500: F. Hutchinson, _Historical Essay_, p. 43.] + +[Footnote 501: Compare the account of the Forfar witch-dance. Kinloch, p. +120.] + +[Footnote 502: Boguet, pp. 131-2.] + +[Footnote 503: De Lancre, _Tableau_, p. 210.] + +[Footnote 504: Compare the dittay against Bessie Thom, who danced round the +Fish Cross of Aberdeen with other witches 'in the lyknes of kattis and +haris'. _Spalding Club Misc._, i, 167.] + +[Footnote 505: Boguet, p. 127.] + +[Footnote 506: Horneck, pt. ii, p. 316.] + +[Footnote 507: More, p. 232.] + +[Footnote 508: Pitcairn, i, pt. ii, pp. 245-6. Spelling modernized.] + +[Footnote 509: Id., iii, p. 606. Spelling modernized.] + +[Footnote 510: Fountainhall, i, p. 14.] + +[Footnote 511: Sinclair, p. 163.] + +[Footnote 512: De Lancre, _Tableau_, p. 210.] + +[Footnote 513: De Lancre, _Tableau_, p. 212.] + +[Footnote 514: _Surtees Soc._, xl, pp. 195, 197.] + +[Footnote 515: Danaeus, ch. iv.] + +[Footnote 516: De Lancre, op. cit., p. 211.] + +[Footnote 517: _Spalding Club Misc._, i, pp. 165, 167. Spelling modernized. +The account of the Arab witches should be compared with this. 'In the time +of Ibn Munkidh the witches rode about naked on a stick between the graves +of the cemetery of Shaizar.' Wellhausen, p. 159.] + +[Footnote 518: _Pleasant Treatise of Witches_, p. 6.] + +[Footnote 519: Reg. Scot, Bk. iii, p. 42. La volta is said to be the origin +of the waltz.] + +[Footnote 520: Lea, iii, p. 501.] + +[Footnote 521: Remigius, p. 82.] + +[Footnote 522: E. Monseur, p. 102.] + +[Footnote 523: Glanvil, pt. ii, p. 141.] + +[Footnote 524: Pitcairn, i, pt. ii, pp. 239, 246.] + +[Footnote 525: _Spalding Club Misc._, i, pp. 114-15. Spelling modernized.] + +[Footnote 526: Id., i, p. 149. Spelling modernized.] + +[Footnote 527: _Spottiswoode Miscellany_, ii, p. 68.] + +[Footnote 528: Kinloch, p. 129. Spelling modernized.] + +[Footnote 529: Sinclair, p. 163.] + +[Footnote 530: Burns Begg, pp. 234, 235.] + +[Footnote 531: De Lancre, _Tableau_, p. 127.] + +[Footnote 532: Id. ib., p. 150.] + +[Footnote 533: Id. ib., p. 211.] + +[Footnote 534: Danaeus, ch. iv.] + +[Footnote 535: Sinclair, p. 219.] + +[Footnote 536: Kinloch, p. 120.] + +[Footnote 537: Sharpe, p. 131.] + +[Footnote 538: Boguet, p. 132.] + +[Footnote 539: Michaelis, _Hist._, p. 336.] + +[Footnote 540: Van Elven, v (1891), p. 215.] + +[Footnote 541: _Pleasant Treatise of Witches_, p. 5.] + +[Footnote 542: Potts, G 3, I 3, P 3.] + +[Footnote 543: _Examination of Joan Williford_, p. 6.] + +[Footnote 544: Glanvil, pt. ii, pp. 139-40.] + +[Footnote 545: Id., p. 138.] + +[Footnote 546: Id., p. 149.] + +[Footnote 547: Pitcairn, i, pt. ii, p. 163.] + +[Footnote 548: _Spottiswoode Misc._, ii, p. 67.] + +[Footnote 549: Kinloch, p. 121.] + +[Footnote 550: Id., p. 124.] + +[Footnote 551: Id., p. 126.] + +[Footnote 552: Id., p. 127.] + +[Footnote 553: Id., p. 133. Dated = caressed.] + +[Footnote 554: Burns Begg, p. 227.] + +[Footnote 555: Id., p. 238.] + +[Footnote 556: Sharpe, p. 131.] + +[Footnote 557: The complete grace is given on p. 167. It will be seen that +it is a corrupt version of some ancient form of words.] + +[Footnote 558: Pitcairn, iii, pp. 612, 613. Spelling modernized.] + +[Footnote 559: _Scots Magazine_, 1814, p. 200. Spelling modernized.] + +[Footnote 560: Burr, p. 418.] + +[Footnote 561: De Lancre, _Tableau_, p. 197.] + +[Footnote 562: Id. ib., p. 148.] + +[Footnote 563: Michaelis, _Historie_, pp. 335-6.] + +[Footnote 564: Boguet, pp. 135-9.] + +[Footnote 565: Cannaert, p. 45.] + +[Footnote 566: Horneck, pp. 321-2, 327.] + +[Footnote 567: Bodin, _Fléau_, p. 187.] + +[Footnote 568: Melville, p. 395.] + +[Footnote 569: Pitcairn, i, pt. ii, p. 246. The ploughman, Gray Meal, who +took a large part in the ceremonies, was an old man.] + +[Footnote 570: Id., i, pt. ii, p. 210.] + +[Footnote 571: F. Hutchinson, _Hist. Essay_, p. 42.] + +[Footnote 572: _Spalding Club Misc._, i, p. 172.] + +[Footnote 573: Boguet, p. 131.] + +[Footnote 574: De Lancre, _Tableau_, pp. 68, 401.] + +[Footnote 575: Id., _L'Incredulité_, p. 805.] + +[Footnote 576: Davenport, p. 2.] + +[Footnote 577: Van Elven, _La Tradition_, v (1891), p. 215.] + +[Footnote 578: Sinclair, p. 163. The account given by Barton's wife of the +position of the candle on the Devil's person is paralleled by the +peculiarly coarse description of the Light-bearers at the witch-sabbaths at +Münster. Humborg, p. 120.] + +[Footnote 579: Kinloch, p. 120.] + +[Footnote 580: Glanvil, pt. ii, p. 139.] + +[Footnote 581: Chambers, iii, p. 298.] + +[Footnote 582: Stewart, p. 175.] + +[Footnote 583: Glanvil, pt. ii, p. 294.] + +[Footnote 584: Holinshed, _Ireland_, p. 58.] + +[Footnote 585: Boguet, p. 141.] + +[Footnote 586: De Lancre, _Tableau_, pp. 401-2.] + +[Footnote 587: Michaelis, _Hist._, p. 337. The use of this phrase suggests +that the sprinkling was a fertility rite.] + +[Footnote 588: Fountainhall, i, pp. 14, 15.] + +[Footnote 589: Law, p. 145.] + +[Footnote 590: Fountainhall, i, p. 14.] + +[Footnote 591: Ravaisson, 1679-81, p. 336.] + +[Footnote 592: Id., p. 333.] + +[Footnote 593: Id., p. 335.] + +[Footnote 594: Ravaisson, p. 335.] + +[Footnote 595: Cotton Mather, pp. 120, 131, 158.] + +[Footnote 596: J. Hutchinson, _Hist. of Massachusetts Bay_, ii, p. 55.] + +[Footnote 597: Burr, p. 417.] + +[Footnote 598: Increase Mather, p. 210.] + +[Footnote 599: Cotton Mather, p. 81.] + +[Footnote 600: Cooper, p. 91.] + +[Footnote 601: _Chelmsford Witches_, pp. 24, 26, 29, 30. Philobiblon +Society, viii.] + +[Footnote 602: _Examination of John Walsh._] + +[Footnote 603: Cannaert, p. 48.] + +[Footnote 604: Whitaker, p. 216.] + +[Footnote 605: Stearne, p. 29.] + +[Footnote 606: Pitcairn, iii, pp. 603, 617.] + +[Footnote 607: Cotta, p. 114.] + +[Footnote 608: Danaeus, ch. iv.] + +[Footnote 609: R. Scot, Bk. III, p. 44.] + +[Footnote 610: Holinshed, _Ireland_, p. 58.] + +[Footnote 611: Philobiblon Society, viii, _Chelmsford Witches_, pp. 29, +30.] + +[Footnote 612: Id. ib., viii, p. 34.] + +[Footnote 613: _Examination of John Walsh._] + +[Footnote 614: Remigius, pt. i, p. 54.] + +[Footnote 615: _Spalding Club Misc._, i, p. 120; Burton, i, p. 252.] + +[Footnote 616: Pitcairn, ii, pp. 542-3.] + +[Footnote 617: From an unpublished trial in the Justiciary Court at +Edinburgh. The meaning of the word _laif_ is not clear. The Oxford +dictionary gives _lop-eared_, the Scotch dictionary gives _loaf_. By +analogy with the other accounts one would expect here a word meaning a +hen.] + +[Footnote 618: _Highland Papers_, iii, p. 18.] + +[Footnote 619: Lemoine, vi, p. 109.] + +[Footnote 620: Reg. Scot, Bk. III, p. 41.] + +[Footnote 621: Id., Bk. II, p. 32.] + +[Footnote 622: Boguet, p. 205.] + +[Footnote 623: Ravaisson, p. 334, 335.] + +[Footnote 624: Sharpe, p. 147.] + +[Footnote 625: Chambers, iii, p. 450.] + +[Footnote 626: Scot, Bk. III, p. 42.] + +[Footnote 627: Sinistrari de Ameno, p. 27.] + +[Footnote 628: See, amongst others, the account of Mary Johnson (Essex, +1645), who was accused of poisoning two children; the symptoms suggest +belladonna. Howell, iv, 844, 846.] + +[Footnote 629: Scot, Bk. III, p. 41.] + +[Footnote 630: De Lancre, _Tableau_, p. 128.] + +[Footnote 631: Kinloch, p. 121.] + +[Footnote 632: Bodin, _Fléau_, pp. 187-8.] + +[Footnote 633: Boguet, p. 141.] + +[Footnote 634: Cannaert, p. 50.] + +[Footnote 635: De Lancre, _Tableau_, p. 133.] + +[Footnote 636: _La Tradition_, 1891, v, p. 215. Neither name nor place are +given.] + +[Footnote 637: Bourignon, _Parole_, p. 87.] + +[Footnote 638: _Scot. Hist. Soc._, xxv, p. 348. _See also_ Ross, _Aberdour +and Inchcolme_, p. 339.] + +[Footnote 639: _Prod. and Trag. History_, p. 7.] + +[Footnote 640: _Tryall of Ann Foster_, p. 8.] + +[Footnote 641: Pitcairn, i, pt. ii, pp. 211, 235, 238.] + +[Footnote 642: De Lancre, _L'Incredulité_, p. 772.] + +[Footnote 643: _Spalding Club Misc._, i, pp. 120, 124.] + +[Footnote 644: From the record of the trial in the Justiciary Court of +Edinburgh.] + +[Footnote 645: Sharpe, p. 132.] + +[Footnote 646: Glanvil, pt. ii, pp. 137, 164.] + +[Footnote 647: Horneck, pt. ii, p. 316.] + +[Footnote 648: From the record of the trial in the Guernsey Greffe.] + +[Footnote 649: De Lancre, _Tableau_, pp. 123, 400.] + +[Footnote 650: Pitcairn, iii, pp. 604, 608.] + +[Footnote 651: Glanvil, pt. ii, pp. 139, 141. I have pointed out that the +cry of 'A Boy' is possibly the Christian recorder's method of expressing +the Bacchic shout 'Evoe'. See _Jour. Man. Or. Soc._, 1916-17, p. 65.] + +[Footnote 652: De Lancre, _Tableau_, pp. 401, 461, 462, 464.] + +[Footnote 653: Bodin, p. 190.] + +[Footnote 654: The names of the smaller islands are often compounded with +the name of this deity, e.g. Li-hou, Brecq-hou, &c.] + +[Footnote 655: Law, p. 27 note.] + +[Footnote 656: From a trial in the Guernsey Greffe.] + +[Footnote 657: Pitcairn, iii, pp. 607-8, 611.] + +[Footnote 658: Glanvil, pt. ii, pp. 137, 139, 148, 149.] + +[Footnote 659: Pitcairn, iii, p. 612. Sych = sighing, lamentation.] + +[Footnote 660: Id., i, pt. ii, p. 212.] + +[Footnote 661: _Newes from Scotland_, see Pitcairn, i, pt. ii, p. 218.] + +[Footnote 662: Pitcairn, i, pt. ii, p. 237.] + +[Footnote 663: Id., ii, p. 542.] + + + + +VI. THE RITES (_continued_) + +WITCHES' RAIN-MAKING AND FERTILITY RITES + + +1. _General_ + +In common with many other religions of the Lower Culture, the witch-cult of +Western Europe observed certain rites for rain-making and for causing or +blasting fertility. This fact was recognized in the papal Bulls formulated +against the witches who were denounced, not for moral offences, but for the +destruction of fertility. The celebrated Decree of Innocent VIII, which in +1488 let loose the full force of the Church against the witches, says that +'they blight the marriage bed, destroy the births of women and the increase +of cattle; they blast the corn on the ground, the grapes of the vineyard, +the fruits of the trees, the grass and herbs of the field'. Adrian VI +followed this up in 1521 with a Decretal Epistle, denouncing the witches +'as a Sect deviating from the Catholic Faith, denying their Baptism, and +showing Contempt of the Ecclesiastical Sacraments, treading Crosses under +their Feet, and, taking the Devil for their Lord, destroyed the Fruits of +the Earth by their Enchantments, Sorceries, and Superstitions'. + +The charms used by the witches, the dances, the burning of the god and the +broadcast scattering of his ashes, all point to the fact that this was a +fertility cult; and this is the view taken also by those contemporary +writers who give a more or less comprehensive account of the religion and +ritual. Though most of the fertility or anti-fertility charms remaining to +us were used by the witches either for their own benefit or to injure their +enemies, enough remains to show that originally all these charms were to +promote fertility in general and in particular. When the charm was for +fertility in general, it was performed by the whole congregation together; +but for the fertility of any particular woman, animal, or field, the +ceremony was performed by one witch alone or by two at most. + +The power which the witches claimed to possess over human fertility is +shown in many of the trials. Jonet Clark was tried in Edinburgh in 1590 +'for giving and taking away power from sundry men's Genital-members';[664] +and in the same year and place Bessie Roy was accused of causing women's +milk to dry up.[665] The number of midwives who practised witchcraft points +also to this fact; they claimed to be able to cause and to prevent +pregnancy, to cause and to prevent an easy delivery, to cast the +labour-pains, on an animal or a human being (husbands who were the victims +are peculiarly incensed against these witches), and in every way to have +power over the generative organs of both sexes. In short, it is possible to +say that, in the sixteenth and seventeenth centuries, the better the +midwife the better the witch. + +The Red Book of Appin,[666] which was obtained from the Devil by a trick, +is of great interest in this connexion. It was said to contain charms for +the curing of diseases of cattle; among them must certainly have been some +for promoting the fertility of the herds in general, and individual animals +in particular. It is not unlikely that the charms as noted in the book were +the result of many experiments, for we know that the witches were bound to +give account to the Devil of all the magic they performed in the intervals +between the Sabbaths, and he or his clerk recorded their doings. From this +record the Devil instructed the witches. It is evident from the confessions +and the evidence at the trials that the help of the witches was often +required to promote fertility among human beings as well as among animals. +The number of midwives who were also witches was very great, and the fact +can hardly be accidental. + +Witches were called in to perform incantations during the various events of +a farm-yard. Margrat Og of Aberdeen, 1597, was 'indyttit as a manifest +witche, in that, be the space of a yeirsyn or theirby, thy kow being in +bulling, and James Farquhar, thy awin gude son haulding the kow, thow +stuid on the ane syd of the kow, and thy dochter, Batrix Robbie, on the +vther syd, and quhen the bull was lowping the kow, thow tuik a knyff and +keist ower the kow, and thy dochter keapit the sam, and keist it over to +the agane, and this ye did thryiss, quhilk thou can nocht deny.'[667] At +Auldearne the Coven, to which Isobel Gowdie belonged, performed a ceremony +to obtain for themselves the benefit of a neighbour's crop. 'Befor +Candlemas, we went be-east Kinlosse, and ther we yoaked an plewghe of +paddokis. The Divell held the plewgh, and Johne Yownge in Mebestowne, our +Officer, did drywe the plewghe. Paddokis did draw the plewgh as oxen; +quickens wer sowmes, a riglen's horne was a cowter, and an piece of an +riglen's horne was an sok. We went two seueral tymes abowt; and all we of +the Coeven went still wp and downe with the plewghe, prayeing to the Divell +for the fruit of that land, and that thistles and brieris might grow +ther'.[668] Here the ploughing-ceremony was to induce fertility for the +benefit of the witches, while the draught animals and all the parts of the +plough connoted barrenness for the owner of the soil. + +The most detailed account of a charm for human fertility is given in the +confession of the Abbé Guibourg, who appears to have been the Devil of the +Paris witches. The ceremony took place at the house of a witch-midwife +named Voisin or Montvoisin, and according to the editor was for the benefit +of Louis XIV or Charles II, two of the most notorious libertines of their +age. + + 'Il a fait chez la Voisin, revêtu d'aube, d'étole et de manipule, une + conjuration en présence de la Des Oeillets [attendant of Madame de + Montespan], qui prétendait faire un charme pour le (Roi) et qui était + accompagnée d'un homme qui lui donna la conjuration, et comme il était + nécessaire d'avoir du sperme des deux sexes, Des Oeillets ayant ses + mois n'en put donner mais versa dans le calice de ses menstrues et + l'homme qui l'accompagnait, ayant passé dans la ruelle du lit avec lui + Guibourg, versa de son sperme dans le calice. Sur le tout, la Des + Oeillets et l'homme mirent chacun d'une poudre de sang de + chauve-souris et de la farine pour donner un corps plus ferme à toute + la composition et après qu'il eut récité la conjuration il tira le + tout du calice qui fut mis dans un petit vaisseau que la Des Oeillets + ou l'homme emporta.'[669] + +The ecclesiastical robes and the use of the chalice point to this being a +ceremony of a religious character, and should be compared with the +child-sacrifices performed by the same priest or Devil (see pp. 150, 157). + +An anti-fertility rite, which in its simplicity hardly deserves the name of +a ceremony, took place at Crook of Devon in Kinross-shire. Bessie Henderson +'lykeways confessed and declared that Janet Paton was with you at ane +meeting when they trampit down Thos. White's rie in the beginning of +harvest, 1661, and that she had broad soals and trampit down more nor any +of the rest'.[670] + + +2. _Rain-making_ + +The rain-making powers of the witches have hardly been noted by writers on +the subject, for by the time the records were made the witches were +credited with the blasting of fertility rather than its increase. Yet from +what remains it is evident that the original meaning of much of the ritual +was for the production of fertilizing rain, though both judges and +witnesses believed that it was for storms and hail. + +One of the earliest accounts of such powers is given in the story quoted by +Reginald Scot from the _Malleus Maleficarum_, written in 1487, a century +before Scot's own book: + + 'A little girle walking abroad with hir father in his land, heard him + complaine of drought, wishing for raine, etc. Whie father (quoth the + child) I can make it raine or haile, when and where I list: He asked + where she learned it. She said, of hir mother, who forbad hir to tell + anie bodie thereof. He asked hir how hir mother taught hir? She + answered, that hir mother committed hir to a maister, who would at + anie time doo anie thing for hir. Whie then (said he) make it raine + but onlie in my field. And so she went to the streame, and threw vp + water in hir maisters name, and made it raine presentlie. And + proceeding further with hir father, she made it haile in another + field, at hir father's request. Herevpon he accused his wife, and + caused hir to be burned; and then he new christened his child + againe.'[671] + +Scot also gives 'certaine impossible actions' of witches when he ridicules +the belief + + 'that the elements are obedient to witches, and at their commandement; + or that they may at their pleasure send raine, haile, tempests, + thunder, lightening; when she being but an old doting woman, casteth a + flint stone ouer hir left shoulder, towards the west, or hurleth a + little sea sand vp into the element, or wetteth a broome sprig in + water, and sprinkleth the same in the aire; or diggeth a pit in the + earth, and putting water therein, stirreth it about with hir finger; + or boileth hogs bristles; or laieth sticks acrosse vpon a banke, where + neuer a drop of water is; or burieth sage till it be rotten; all which + things are confessed by witches, and affirmed by writers to be the + meanes that witches vse to mooue extraordinarie tempests and + raine'.[672] + +More quotes Wierus to the same effect: 'Casting of Flint-Stones behind +their backs towards the West, or flinging a little Sand in the Air, or +striking a River with a Broom, and so sprinkling the Wet of it toward +Heaven, the stirring of Urine or Water with their finger in a Hole in the +ground, or boyling of Hogs Bristles in a Pot.'[673] + +The throwing of stones as a fertility rite is found in the trial of Jonet +Wischert, one of the chief witches at Aberdeen, and is there combined with +a nudity rite. 'In hervest last bypast, Mr. William Rayes huikes [saw thee +at] the heid of thi awin gudmannis croft, and saw the tak all thi claiss +about thi heid, and thow beand naikit from the middill down, tuik ane gryte +number of steynis, and thi self gangand baklenis, keist ane pairt behind +the our thi heid, and ane wther pairt fordward.'[674] + + +3. _Fertility_ + +Every contemporary writer who gives a general view of the religion and +ritual observes the witches' powers over human fertility. Boguet says, 'Ils +font encor cacher & retirer les parties viriles, et puis les font +ressortir quand il leur plait. Ils empeschent aussi tantost la copulation +charnelle de l'ho[~m]e & de la femme, en retirant les nerfs, & ostant la +roideur du membre; et tantost la procreation en destournant ou bouchant les +conduicts de la semence, pour empescher qu'elle ne descende aux vases de la +generation.'[675] Scot, who quotes generally without any acknowledgement +and often inaccurately, translates this statement, 'They also affirme that +the vertue of generation is impeached by witches, both inwardlie, and +outwardlie: for intrinsecallie they represse the courage, and they stop the +passage of the mans seed, so as it may not descend to the vessels of +generation: also they hurt extrinsecallie, with images, hearbs, &c.'[676] +Bodin also remarks that witches, whether male or female, can affect only +the generative organs.[677] Madame Bourignon says that the girls, whom she +befriended, + + 'told me, that Persons who were thus engaged to the Devil by a precise + Contract, will allow no other God but him, and therefore offer him + whatsoever is dearest to them; nay, are constrained to offer him their + Children, or else the Devil would Beat them, and contrive that they + should never arrive to the State of Marriage, and so should have no + Children, by reason that the Devil hath power by his Adherents, to + hinder both the one and the other.... So soon as they come to be able + to beget Children, the Devil makes them offer the desire which they + have of Marrying, to his Honor: And with this all the Fruit that may + proceed from their Marriage. This they promise voluntarily, to the end + that they may accomplish their Designs: For otherwise the Devil + threatens to hinder them by all manner of means, that they shall not + Marry, nor have Children.'[678] + +Glanvil, writing on the Scotch trials of 1590, speaks of 'some Effects, +Kinds, or Circumstances of Witchcraft, such as the giving and taking away +power from sundry men's Genital-members. For which Jannet Clark was +accused.'[679] In the official record Jonet Clark was tried and condemned +for 'gewing of ane secreit member to Iohnne Coutis; and gewing and taking +of power fra sindrie mennis memberis. Item, fylit of taking Iohnne Wattis +secreit member fra him.'[680] + +Sexual ritual occurs in many religions of the Lower Culture and has always +horrified members of the higher religions both in ancient and modern times. +In fertility cults it is one of the chief features, not only symbolizing +the fertilizing power in the whole animate world, but, in the belief of the +actors, actually assisting it and promoting its effects. + +Such fertility rites are governed by certain rules, which vary in different +countries, particularly as to the age of girls, i.e. whether they are over +or under puberty. Among the witches there appears to have been a definite +rule that no girl under puberty had sexual intercourse with the Devil. This +is even stated as a fact by so great an authority as Bodin: 'Les diables ne +font point de paction expresse auec les enfans, qui leurs sont vouëz, s'ils +n'ont attaint l'aage de puberté.'[681] The details of the trials show that +this statement is accurate. 'Magdalene de la Croix, Abbesse des Moniales de +Cordoüe en Espaigne, confessa que Satan n'eust point copulation, ny +cognoissance d'elle, qu'elle n'eust douze ans.'[682] Bodin and De Lancre +both cite the case of Jeanne Hervillier of Verbery in Compiègne; she was a +woman of fifty-two at the time of her trial in 1578. She 'confessa qu'à +l'aage de douze ans sa mere la presenta au diable, en forme d'vn grand +homme noir, & vestu de noir, botté, esperonné, auec vne espée au costé, et +vn cheual noir à la porte, auquel la mere dit: Voicy ma fille que ie vous +ay promise: Et à la fille, Voicy vostre amy, qui vous fera bien heureuse, +et deslors qu'elle renonça à Dieu, & à la religion, & puis coucha auec elle +charnellement, en la mesme sorte & maniere que font les hommes auec les +femmes.'[683] De Lancre also emphasizes the age: 'Ieanne Haruillier depose +qu'encore sa mere l'eust voüée à Satan dés sa naissance, neantmoins qu'il +ne la cognut charnellement qu'elle n'eust attainct l'aage de douze +ans.'[684] De Lancre's own experience points in the same direction; he +found that the children were not treated in the same way as adults, nor +were they permitted to join in all the ceremonies until after they had +passed childhood.[685] + +The same rule appears to have held good in Scotland, for when little Jonet +Howat was presented to the Devil, he said, 'What shall I do with such a +little bairn as she?'[686] It is, however, rare to find child-witches in +Great Britain, therefore the rules concerning them are difficult to +discover. + +Another rule appears to have been that there was no sexual connexion with a +pregnant woman. In the case of Isobel Elliot, the Devil 'offered to lie +with her, but forbore because she was with child; that after she was +_kirked_ the Devil often met her, and had _carnal copulation_ with +her'.[687] + +Since the days of Reginald Scot it has been the fashion of all those +writers who disbelieved in the magical powers of witches to point to the +details of the sexual intercourse between the Devil and the witches as +proof positive of hysteria and hallucination. This is not the attitude of +mind of the recorders who heard the evidence at the trials. 'Les +confessions des Sorciers, que i'ay eu en main, me font croire qu'il en est +quelque chose: dautant qu'ils out tous recogneu, qu'ils auoient esté +couplez auec le Diable, et que la semence qu'il iettoit estoit fort froide; +Ce qui est conforme à ce qu'en rapporte Paul Grilland, et les Inquisiteurs +de la foy.'[688] 'It pleaseth their new Maister oftentimes to offer +himselfe familiarly vnto them, to dally and lye with them, in token of +their more neere coniunction, and as it were marriage vnto him.'[689] +'_Witches_ confessing, so frequently as they do, that the Devil _lies with +them_, and withal complaining of his tedious and offensive _coldness_, it +is a shrewd presumption that he doth lie with them _indeed_, and that it is +not a meer _Dream_.'[690] + +It is this statement of the physical coldness of the Devil which modern +writers adduce to prove their contention that the witches suffered from +hallucination. I have shown above (pp. 61 seq.) that the Devil was often +masked and his whole person covered with a disguise, which accounts for +part of the evidence but not for all, and certainly not for the most +important item. For in trial after trial, in places far removed from one +another and at periods more than a century apart, the same fact is vouched +for with just the small variation of detail which shows the actuality of +the event. This is that, when the woman admitted having had sexual +intercourse with the Devil, in a large proportion of cases she added, 'The +Devil was cold and his seed likewise.' These were women of every class and +every age, from just above puberty to old women of over seventy, unmarried, +married, and widows. It is unscientific to disbelieve everything, as Scot +does, and it is equally unscientific to label all the phenomena as the +imagination of hysterical women. By the nature of things the whole of this +evidence rests only on the word of the women, but I have shown above (pp. +63-5) that there were cases in which the men found the Devil cold, and +cases in which the women found other parts of the Devil's person to be cold +also. Such a mass of evidence cannot be ignored, and in any other subject +would obtain credence at once. But the hallucination-theory, being the +easiest, appears to have obsessed the minds of many writers, to the +exclusion of any attempt at explanation from an unbiassed point of view. + +Students of comparative and primitive religion have explained the custom of +sacred marriages as an attempt to influence the course of nature by magic, +the people who practise the rite believing that thereby all crops and herds +as well as the women were rendered fertile, and that barrenness was +averted. This accounts very well for the occurrence of 'obscene rites' +among the witches, but fails when it touches the question of the Devil's +coldness. I offer here an explanation which I believe to be the true one, +for it accounts for all the facts; those facts which the women confessed +voluntarily and without torture or fear of punishment, like Isobel Gowdie, +or adhered to as the truth even at the stake amid the flames, like Jane +Bosdeau. + +In ancient times the Sacred Marriage took place usually once a year; but +besides this ceremony there were other sexual rites which were not +celebrated at a fixed season, but might be performed in the precincts of +the temple of a god or goddess at any time, the males being often the +priests or temple officials. These are established facts, and it is not +too much to suppose that the witches' ceremonies were similar. But if the +women believed that sexual intercourse with the priests would increase +fertility, how much more would they believe in the efficacy of such +intercourse with the incarnate God of fertility himself. They would insist +upon it as their right, and it probably became compulsory at certain +seasons, such as the breeding periods of the herds or the sowing and +reaping periods of the crops. Yet as the population and therefore the +number of worshippers in each 'congregation' increased, it would become +increasingly difficult and finally impossible for one man to comply with +the requirements of so many women.[691] The problem then was that on the +one hand there were a number of women demanding what was in their eyes a +thing essential for themselves and their families, and on the other a man +physically unable to satisfy all the calls upon him. The obvious solution +of the problem is that the intercourse between the Chief and the women was +by artificial means, and the evidence in the trials points clearly to this +solution. + +Artificial phalli are well known in the remains of ancient civilizations. +In ancient Egypt it was not uncommon to have statues of which the phallus +was of a different material from the figure, and so made that it could be +removed from its place and carried in procession. The earliest of such +statues are the colossal limestone figures of the fertility-god Min found +at Koptos, dating to the first dynasty, perhaps B.C. 5500.[692] But similar +figures are found at every period of Egyptian history, and a legend was +current at the time of Plutarch to account for this usage as well as for +the festival of the Phallephoria.[693] Unless the phallus itself were the +object of adoration there would be no reason to carry it in procession as a +religious ceremony, and it is easily understandable that such a cult would +commend itself chiefly to women.[694] + +The phallus of a divine statue was not always merely for adoration and +carrying in procession; the Roman bride sacrificed her virginity to the god +Priapus as a sacred rite. This is probably the remains of a still more +ancient custom when the god was personated by a man and not by an image. +The same custom remained in other parts of the world as the _jus primae +noctis_, which was held as an inalienable right by certain kings and other +divine personages. As might be expected, this custom obtained also among +the witches. + + 'Le Diable faict des mariages au Sabbat entre les Sorciers & + Sorcieres, & leur joignant les mains, il leur dict hautement + + Esta es buena parati + Esta parati lo toma. + + Mais auant qu'ils couchent ensemble, il s'accouple auec elles, oste la + virginité des filles.'—Ieannette d'Abadie, aged sixteen, 's'accusoit + elle mesme d'auoir esté depucellee par Satan.'[695] + +The occasional descriptions of the Devil's phallus show without question +its artificial character: + + In 1598 in Lorraine 'es sagte die Alexia Dragaea, ihre Bulschafft + hätte einen [Glied] so starcken etc. allezeit gehabt, wenn ihm + gestanden, und so gross als ein Ofengabel-Stiel, dessgleichen sie + zugegen zeigte, denn ohngefehr eine Gabel zugegen war, sagte auch wie + sie kein Geleuth weder Hoden noch Beutel daran gemerckt hat'.[696] + + 'Iaquema Paget adioustoit, qu'elle auoit empoigné plusieurs fois auec + la main le membre du Demon, qui la cognoissoit, et que le membre + estoit froid comme glace, long d'vn bon doigt, & moindre en grosseur + que celuy d'vn homme. Tieuenne Paget et Antoine Tornier adioustoient + aussi, que le membre de leurs Demons estoit long et gros, comme l'vn + de leurs doigts.'[697] 'Il a au deuant son membre tiré et pendant, & + le monstre tousiours long d'vn coudée.—Le membre du Demon est faict à + escailles comme vn poisson.—Le membre du Diable s'il estoit estendu + est long enuiron d'vne aulne, mais il le tient entortillé et sinueux + en forme de serpent.—Le Diable, soit qu'il ayt la forme d'homme, ou + qu'il soit en forme de Bouc, a tousiours vn membre de mulet, ayant + choisy en imitation celuy de cet animal comme le mieux pourueu. Il l'a + long et gros comme le bras.—Le membre du Diable est long enuiron la + moitié d'vne aulne, de mediocre grosseur, rouge, obscur, & tortu, fort + rude & comme piquant.—Ce mauuais Demon ait son membre myparty, moitié + de fer, moitié de chair tout de son long, & de mesme les genitoires. + Il tient tousiours son membre dehors.—Le Diable a le membre faict de + corne, ou pour le moins il en a l'apparence: c'est pourquoy il faict + tant crier les femmes.—Jeannette d'Abadie dit qu'elle n'a iamais + senty, qu'il eust aucune semence, sauf quand il la depucella qu'elle + la sentit froide, mais que celle des autres hommes qui l'ont cognue, + est naturelle.'[698] + +Sylvine de la Plaine, 1616, confessed 'qu'il a le membre faict comme vn +cheual, en entrant est froid comme glace, iette la semence fort froide, & +en sortant la brusle comme si c'estoit du feu'.[699] In 1662 Isobel Gowdie +said, 'His memberis ar exceiding great and long; no man's memberis ar so +long & bigg as they ar.'[700] + +The artificial phallus will account as nothing else can for the pain +suffered by many of the women; and that they suffered voluntarily, and even +gladly, can only be understood by realizing that they endured it for +motives other than physical satisfaction and pleasure. 'There appeared a +great _Black Goat_ with a _Candle_ between his Horns.... He had carnal +knowledge of her which was with great pain.'[701] 'Presque toutes les +Sorcieres rapportent que cet accouplement leur est le plus souuent +des-agreable, tant pour la laideur & deformité de Satan, que pour ce +qu'elles y ont vne extreme douleur.[702] 'Elle fuyoit l'accouplement du +Diable, à cause qu'ayant son membre faict en escailles il fait souffrir vne +extresme douleur.'[703] At the Sabbath in the Basses-Pyrénées, the Devil +took the women behind some sort of screen, and the children 'les oyent +crier comme personnes qui souffrent vne grande douleur, et ils les voyent +aussi tost reuenir au Sabbat toutes sanglantes'.[704] As regards brides, +'En cet accouplement il leur faict perdre vne infinité de sang, et leur +faict souffrir mille douleurs.'[705] Widow Bush of Barton said that the +Devil, who came to her as a young black man, 'was colder than man, and +heavier, and could not performe nature as man.'[706] + +The physical coldness of the Devil is vouched for in all parts of +Europe.[707] + + 'Toutes les Sorcieres s'accordent en cela, que la semence, qu'elles + reçoiuent du Diable, est froide comme glace: Spranger & les + Inquisiteurs, qui en ont veu vne infinité, l'escriuent ainsi. Remy, + qui a fait le procez à plus de deux milles Sorciers, en porte vn + tesmoignage irrefragable. Ie puis asseurer au semblable, que celles, + qui me sont passées par les mains, en ont confessé tout autant. Que si + la semence est ainsi froide, il s'ensuit qu'elle est destituée de ses + esprits vitaux, & ainsi qu'elle ne peut estre cause d'aucune + generation.'[708] + +Isobel Gowdie and Janet Breadheid of Auldearne both said that the Devil was +'a meikle, blak, roch man, werie cold; and I fand his nature als cold +within me as spring-well-water'. Isobel continues, 'He is abler for ws that +way than any man can be, onlie he ves heavie lyk a malt-sek; a hudg nature, +verie cold, as yce.'[709] + +Another point which goes to prove that the intercourse was by artificial +means was that pregnancy did not follow, except by special consent of the +woman. Jeannette d'Abadie, aged sixteen, said, 'Elle fuyoit l'accouplement +du Diable, à cause qu'ayant son membre faict en escailles il fait souffrir +vne extresme douleur; outre que la semence est extresmement froide, si bien +qu'elle n'engrosse iamais, ni celle des autres hommes au sabbat, bien +qu'elle soit naturelle.'[710] Boguet remarks, 'Il me souuient, +qu'Antoinette Tornier, & Antoinette Gandillon, estans interroguées, si +elles craignoient point de deuenir enceintes des œuures du Diable; l'vne +respondit qu'elle estoit trop vieille; l'autre que Dieu ne le vouloit pas +permettre.'[711] According to Jeanne Hervillier, the Devil 'coucha auec +elle charnellement, en la mesme sorte & maniere que font les hommes auec +les femmes, horsmis que la semence estoit froide. Cele dit elle continua +tous les huict ou quinze iours.... Et vn iour le diable luy demanda, si +elle vouloit estre enceinte de luy, ce qu'elle ne voulut pas.'[712] But +when the witch was willing to have a child, it is noticeable that there is +then no complaint of the Devil's coldness. At Maidstone in 1652 'Anne +Ashby, Anne Martyn, and one other of their Associates, pleaded that they +were with child pregnant, but confessed it was not by any man, but by the +Divell.... Anne Ashby and Anne Martyn confessed that the Divell had known +them carnally, and that they had no hurt by it.'[713] + +The Devil appears to have donned or doffed his disguise in the presence of +his worshippers, and this was often the case at the time of the sexual +rites, whether public or private: + + 'Il cognoist les Sorcieres tantost en forme d'homme tout noir, & + tantost en forme de beste, comme d'vn chien, d'vn chat, d'vn bouc, + d'vn mouton. Il cognoissoit Thieuenne Paget, & Antoine Tornier en + forme d'vn homme noir: Et lors qu'il accouploit auec Iaquema Paget, & + Antoine Gandillon, il prenoit la figure d'vn mouton noir, portant des + cornes. Françoise Secretain a dit que son Demon se mettoit tantost en + chien, tantost en chat, et tantost en poule, quand il la vouloit + cognoistre charnellement. Or tout cecy me fait de tant mieux asseurer + l'accouplement reel du Sorcier, & de la Sorciere auec le Demon.'[714] + +In the Basses-Pyrénées Marie d'Aspilcouette 'disoit le mesme, pour ce qui +est du membre en escailles, mais elle deposoit, que lors qu'il les vouloit +cognoistre, il quitoit la forme de Bouc, & prenoit celle d'homme.'[715] 'Il +entra dans sa chambre en forme d'ung chat et se changea en la posture d'un +home vestu de rouge.'[716] At an attempt to wreck a ship in a great storm +'the devil was there present with them all, in the shape of a great +horse.... They returned all in the same likeness as of before, except that +the devil was in the shape of a man.'[717] 'The Deivill apeired vnto her, +in the liknes of ane prettie boy in grein clothes.... And at that tyme the +Deivil gaive hir his markis; and went away from her in the liknes of ane +blak doug.'[718] 'He wold haw carnall dealling with ws in the shap of a +deir, or in any vther shap, now and then. Somtym he vold be lyk a stirk, a +bull, a deir, a rae, or a dowg, etc., and haw dealling with ws.'[719] 'Yow +the said Margaret Hamilton, relict of James Pullwart ... had carnall +cowpulatiown with the devil in the lyknes of ane man, bot he removed from +yow in the lyknes of ane black dowg.'[720] The most important instance is +in Boguet's description of the religious ceremony at the Sabbath: +'Finalement Satan apres auoir prins la figure d'vn Bouc, se consume en feu, +& reduit en cendre.'[721] + +The witches' habit of speaking of every person of the other sex with whom +they had sexual intercourse at the Sabbath as a 'devil' has led to much +confusion in the accounts. The confusion has been accentuated by the fact +that both male and female witches often used a disguise, or were at least +veiled. 'Et pource que les hommes ne cedent guieres aux femmes en +lubricité, c'est pourquoy le Demon se met aussi en femme ou Succube.... Ce +qu'il fait principalement au Sabbat, selon que l'ont rapporté Pierre +Gandillon, & George Gandillon, pere & fils, & les autres, lesquels disent +tout vnanimement, qu'en leurs assemblées il y a plusieurs Demons, & que les +vns exercent le mestier de l'homme pour les femmes, & les autres le mestier +des femmes pour les hommes.'[722] 'The Incubus's in the shapes of proper +men satisfy the desires of the Witches, and the Succubus's serve for Whores +to the Wizards.'[723] Margaret Johnson said the same: 'Their spirittes +vsuallie have knowledge of theire bodies.... Shee also saith, that men +Witches usualie have woemen spirittes and woemen witches men +spirittes.'[724] The girls under Madame Bourignon's charge 'declared that +they had daily carnal Cohabitation with the Devil; that they went to the +Sabbaths or Meetings, where they Eat, Drank, Danc'd, and committed other +Whoredom and Sensualities. Every one had her Devil in form of a Man; and +the Men had their Devils in the form of a Woman.... They had not the least +design of changing, to quit these abominable Pleasures, as one of them of +Twenty-two Years old one day told me. _No_, said she, _I will not be other +than I am; I find too much content in my Condition; I am always +Caressed._'[725] One girl of twelve said definitely that she knew the Devil +very well, 'that he was a Boy a little bigger than her self; and that he +was her Love, and lay with her every Night'; and another girl named Bellot, +aged fifteen, 'said her Mother had taken her with her [to the Sabbath] when +she was very Young, and that being a little Wench, this Man-Devil was then +a little Boy too, and grew up as she did, having been always her Love, and +Caressed her Day and Night.'[726] Such connexions sometimes resulted in +marriage. Gaule mentions this fact in his general account: 'Oft times he +marries them ere they part, either to himselfe, or their Familiar, or to +one another; and that by the Book of Common Prayer (as a pretender to +witchfinding lately told me in the Audience of many).'[727] This statement +is borne out in the trials: 'Agnes Theobalda sagte, sie sey selbst zugegen +auff der Hochzeit gewesen, da Cathalina und Engel von Hudlingen, ihren +Beelzebub zur Ehe genommen haben.'[728] The Devil of Isobel Ramsay's Coven +was clearly her husband,[729] but there is nothing to show whether the +marriage took place before she became a witch, as in the case of Janet +Breadheid of Auldearne, whose husband 'enticed her into that craft'.[730] I +have quoted above (p. 179) the ceremony at the marriage of witches in the +Basses-Pyrénées. Rebecca Weste, daughter of a witch, married the Devil by +what may be a primitive rite; he came to her 'as shee was going to bed, and +told her, he would marry her, and that shee could not deny him; shee said +he kissed her, but was as cold as clay, and married her that night, in this +manner; he tooke her by the hand and lead her about the chamber, and +promised to be her loving husband till death, and to avenge her of her +enemies; and that then shee promised him to be his obedient wife till +death, and to deny God, and Christ Jesus.'[731] At Edinburgh in 1658 a +young woman called Anderson was tried: 'her confessioun was, that scho did +marry the devill.'[732] The Swedish witches in 1670 confessed that at +Blockula 'the Devil had Sons and Daughters which he did marry +together'.[733] Giraldus Cambrensis gives an account of a 'spirit' in the +form of a red-haired young man, called Simon, who 'was begotten upon the +wife of a rustic in that parish, by a demon, in the shape of her husband, +naming the man, and his father-in-law, then dead, and his mother, still +alive; the truth of which the woman upon examination openly avowed'.[734] + +FOOTNOTES: + +[Footnote 664: Pitcairn, i, pt. ii, p. 206; Glanvil, pt. ii, p. 301.] + +[Footnote 665: Pitcairn, i, pt. ii, p. 207.] + +[Footnote 666: J. G. Campbell, pp. 293-4. The book was in manuscript, and +when last heard of was in the possession of the now-extinct Stewarts of +Invernahyle.] + +[Footnote 667: _Spalding Club Misc._, i, p. 143.] + +[Footnote 668: Pitcairn, iii, p. 603. 'Toads did draw the plough as oxen, +couch-grass was the harness and trace-chains, a gelded animal's horn was +the coulter, and a piece of a gelded animal's horn was the sock.'] + +[Footnote 669: Ravaisson, 1679-81, p. 336.] + +[Footnote 670: Burns Begg, p. 224.] + +[Footnote 671: Reg. Scot, Bk. III, p. 60.] + +[Footnote 672: Id., Bk. III, p. 60.] + +[Footnote 673: More, p. 168.] + +[Footnote 674: _Spalding Club Misc._, i, p. 93.] + +[Footnote 675: Boguet, p. 211.] + +[Footnote 676: R. Scot, p. 77.] + +[Footnote 677: Bodin, pp. 125-7.] + +[Footnote 678: Bourignon, _Vie_, pp. 222-3; Hale, pp. 37-8.] + +[Footnote 679: Glanvil, pt. ii, p. 301.] + +[Footnote 680: Pitcairn, i, pt. ii, p. 206.] + +[Footnote 681: Bodin, p. 465.] + +[Footnote 682: Id., p. 465. The trial was in 1545, Magdalene being then +forty-two. See also _Pleasant Treatise_, p. 6.] + +[Footnote 683: Id., p. 227.] + +[Footnote 684: De Lancre, _Tableau_, p. 183.] + +[Footnote 685: De Lancre, _Tableau_, pp. 145, 398.] + +[Footnote 686: Kinloch, p. 124.] + +[Footnote 687: Arnot, p. 360.] + +[Footnote 688: Boguet, p. 68.] + +[Footnote 689: Cooper, p. 92.] + +[Footnote 690: More, p. 241.] + +[Footnote 691: 'The Deuill your maister, beand in liknes of ane beist, haid +carnall [deal] with ilk ane of you.'—_Spalding Club Misc._, i, p. 149.] + +[Footnote 692: Petrie, pp. 7-9; Capart, p. 223.] + +[Footnote 693: Plutarch, _De Iside et Osiride_, xviii, 5.] + +[Footnote 694: On the other hand, the female generative organs were also +adored, and presumably by men. This suggestion is borne out by the figures +of women with the pudenda exposed and often exaggerated in size. Such +figures are found in Egypt, where they were called Baubo, and a legend was +invented to account for the attitude; and similar figures were actually +known in ancient Christian churches (Payne Knight, _Discourse on the +Worship of Priapus_).] + +[Footnote 695: De Lancre, _Tableau_, pp. 132, 404.] + +[Footnote 696: Remigius, pt. i, p. 19.] + +[Footnote 697: Boguet, pp. 68-9.] + +[Footnote 698: De Lancre, _Tableau_, pp. 68, 224-6.] + +[Footnote 699: Id., _L'Incredulité_, p. 808.] + +[Footnote 700: Pitcairn, iii, p. 610.] + +[Footnote 701: F. Hutchinson, _Historical Essays_, p. 42.] + +[Footnote 702: Boguet, p. 69.] + +[Footnote 703: De Lancre, _Tableau_, p. 132.] + +[Footnote 704: De Lancre, _Tableau_, p. 219.] + +[Footnote 705: Id. ib., p. 404.] + +[Footnote 706: Stearne, p. 29.] + +[Footnote 707: The following references are in chronological order, and are +only a few out of the many trials in which this coldness of the Devil is +noted: 1565, Cannaert, p. 54; 1567, De Lancre, _Tableau_, p. 132; 1578, +Bodin, _Fléau_, p. 227; 1590, Pitcairn, i, pt. ii, p. 219; 1598, Boguet, +_op. cit._, pp. 8, 412; 1645, Stearne, p. 29; 1649, Pitcairn, iii, p. 599; +1652, Van Elven, _La Tradition_, 1891, v, p. 215; 1661, Kinloch and Baxter, +p. 132; 1662, Pitcairn, iii, pp. 603, 611, 617; 1662, Burns Begg, x, pp. +222, 224, 231-2, 234; 1678, Fountainhall, i, p. 14; 1682, Howell, viii. +1032; 1705, _Trials of Elinor Shaw_, p. 6.] + +[Footnote 708: Boguet, p. 92.] + +[Footnote 709: Pitcairn, iii, pp. 603, 611, 617.] + +[Footnote 710: De Lancre, _Tableau_, p. 132.] + +[Footnote 711: Boguet, p. 78.] + +[Footnote 712: Bodin, p. 227.] + +[Footnote 713: _A Prodigious and Tragicall Historie_, pp. 4, 5.] + +[Footnote 714: Boguet, p. 70.] + +[Footnote 715: De Lancre, _Tableau_, p. 225.] + +[Footnote 716: H. G. van Elven, _La Tradition_, 1891, v, p. 215. Place and +names not given.] + +[Footnote 717: Kinloch, pp. 122, 123.] + +[Footnote 718: Pitcairn, iii, p. 601.] + +[Footnote 719: Id., iii, pp. 611, 613.] + +[Footnote 720: _Scots Magazine_, 1817, p. 201.] + +[Footnote 721: Boguet, p. 141.] + +[Footnote 722: Id., p. 65.] + +[Footnote 723: _Pleasant Treatise of Witches_, p. 6. The remembrance of the +numerous male devils at the Sabbath survives in the Samalsain dance in the +Basses-Pyrénées, where the male attendants on the King and Queen of the +dance are still called Satans. Moret, _Mystères Égyptiens_, p. 247.] + +[Footnote 724: Baines, i, pp. 607-8, note.] + +[Footnote 725: Bourignon, _Parole_, pp. 86, 87; Hale, pp. 26, 27.] + +[Footnote 726: Id., _Vie_, p. 211, 214; Hale, pp. 29, 31.] + +[Footnote 727: Gaule, p. 63.] + +[Footnote 728: Remigius, p. 131.] + +[Footnote 729: Record of Trial in the Edinburgh Justiciary Court.] + +[Footnote 730: Pitcairn, iii, p. 616.] + +[Footnote 731: Howell, iv, 842.] + +[Footnote 732: Nicoll's Diary, p. 212. _Bannatyne Club._] + +[Footnote 733: Horneck, pt. ii, p. 323.] + +[Footnote 734: Davies, p. 183. Cp. also the birth of Merlin. Giraldus +Cambrensis, _Itinerary_, Bk. I, xii, 91b.] + + + + +VII. THE ORGANIZATION + + +The cult was organized in as careful a manner as any other religious +community; each district however was independent, and therefore Mather is +justified in saying that the witches 'form themselves after the manner of +Congregational Churches'.[735] + + +1. _The Officer_ + +The Chief or supreme Head of each district was known to the recorders as +the 'Devil'. Below him in each district, one or more officers—according to +the size of the district—were appointed by the chief. The officers might +be either men or women; their duties were to arrange for meetings, to send +out notices, to keep the record of work done, to transact the business of +the community, and to present new members. Evidently these persons also +noted any likely convert, and either themselves entered into negotiations +or reported to the Chief, who then took action as opportunity served. At +the Esbats the officer appears to have taken command in the absence of the +Grand Master; at the Sabbaths the officers were merely heads of their own +Covens, and were known as Devils or Spirits, though recognized as greatly +inferior to the Chief. The principal officer acted as clerk at the Sabbath +and entered the witches' reports in his book; if he were a priest or +ordained minister, he often performed part of the religious service; but +the Devil himself always celebrated the mass or sacrament. In the absence +of all direct information on the subject, it seems likely that the man who +acted as principal officer became Grand Master on the death of the previous +Chief. Occasionally the Devil appointed a personal attendant for himself, +who waited upon him on all solemn occasions, but does not appear to have +held any official position in the community. + +Estebene de Cambrue (1567) said that 'elle a veu au Sabbat vn Notaire +qu'elle nomme, lequel a accoustumé de leuer les defauts de celles qui ont +manqué de se trouuer au Sabbat.'[736] At the North Berwick meetings (1590), +there were several officers, of whom Fian was the chief. + + 'Robert Griersoun being namit, they all ran hirdie-girdie and wer + angrie: for it wes promisit he sould be callit "Ro^t the Comptroller, + alias Rob the Rowar," for expreming of his name.—Johnne Fiene wes + ewer nerrest to the Devill, att his left elbok; Gray Meill kepit the + dur.—The accusation of the saide Geillis Duncane aforesaide, who + confessed he [Fian] was their Regester, and that there was not one man + suffered to come to the Divels readinges but onelie hee.—[Fian's + confession] That at the generall meetinges of those witches, he was + always present; that he was clarke to all those that were in + subiection to the Divels service, bearing the name of witches; that + alway hee did take their oathes for their true service to the Divell; + and that he wrote for them such matters as the Divell still pleased to + commaund him.'[737] + +Elizabeth Southerns, otherwise known as old Mother Demdike (1613), 'was +generall agent for the Deuill in all these partes'.[738] The 'eminent +warlok' Robert Grieve of Lauder (1649) 'was brought to a Confession of his +being the _Devils Officer_ in that Countrey for warning all Satans Vassals +to come to the Meetings, where, and whensoever the Devil required.... The +Devil gave him that charge, to be his Officer to warn all to the meetings; +(as was said before,) in which charge he continued for the space of +eighteen years and more.'[739] The evidence concerning Isobel Shyrie at +Forfar (1661) is too long to quote, but it is clear that she acted as the +officer.[740] Isobel Gowdie (1662) says definitely, 'Johne Young, in +Mebestowne, is Officer to owr Coeven', and remarks in another part of her +confession that 'Johne Yownge in Mebestowne, owr Officer, did drywe the +plewghe'.[741] The only indication of a change of personnel is given by +Janet Breadheid, of the same Coven as Isobel Gowdie. + + 'Johne Taylor, my husband, was then Officer, bot Johne Young in + Mebestoune, is now Officer to my Coeven. Quhan I cam first ther, the + Divell called tham all be thair names, on the book; and my husband, + than called thame at the door.... Whan we haid Great Meittingis, + Walter Ledy, in Penick, my husband, and Alexander Elder, nixt to the + Divell, wer Ruleris; and quhan ther wold be but fewar, I my self, the + deceassit Jean Suthirland, Bessie Hay, Bessie Wilsone, and Janet + Burnet wold rule thaim.'[742] + +In Somerset (1664) Anne Bishop appears to have been the chief personage +under the Devil, in other words the Officer.[743] At Paisley (1678) Bessie +Weir 'was Officer to their several meetings.—Bessie Weir did intimate to +him [John Stewart], that there was a meeting to be at his house the next +day: And that the Devil under the shape of a black man, Margaret Jackson, +Margery Craige, and the said Bessie Weir, were to be present. And that the +said Bessie Weir required the Declarant to be there, which he +promised.'[744] In New England (1692) it appears that both Bridget Bishop +and Martha Carrier held high rank, and were probably Officers. + +One duty seems to have been delegated to a particular individual, who might +perhaps hold no other office, or who might, on the other hand, be the chief +official; this was the manager, often the leader, of the dance. As pace +seems to have been an essential in the dance, the leader was necessarily +active and generally young. At North Berwick (1590) 'John Fein mussiled led +the ring'.[745] In Aberdeen (1596) Thomas Leyis was the chief person in the +dance; 'thow the said Thomas was formest and led the ring, and dang the +said Kathren Mitchell, becaus scho spillet your dans, and ran nocht so fast +about as the rest.'[746] Isobel Cockie of the same Coven was next in +importance; 'in the quhilk danse, thow was the ring leader nixt Thomas +Leyis.'[747] Mr. Gideon Penman (1678), who had once been minister at +Crighton, went to the Sabbaths, where the Devil spoke of him as 'Mr. +Gideon, my chaplain'.[748] The witches said that 'ordinarily Mr. Gideon +was in the rear in all their dances, and beat up those that were slow'. +This Mr. Gideon seems to be the same person as the 'warlock who formerly +had been admitted to the ministrie in the Presbyterian times, and now he +turnes a preacher under the devill.—This villan was assisting to Satan in +this action' [giving the sacrament] 'and in preaching.'[749] + +The personal attendant of the Devil is rare. At Aberdeen (1596) Issobell +Richie was accused that 'at that tyme thow ressauit thy honours fra the +Dewyll, thy maister, and wer appoynted be him in all tymes thairefter, his +speciall domestick servand and furriour'.[750] John McWilliam Sclater +(1656) was appointed cloak-bearer to the Devil.[751] + +The Devil's piper was also an official appointment in Scotland, but does +not occur elsewhere. John Douglas of Tranent (1659) was the Devil's +piper,[752] and so also was a man mentioned by Sinclair: 'A reverend +Minister told me, that one who was the Devils Piper, a wizzard confest to +him, that at a Ball of dancing, the Foul Spirit taught him a Baudy song to +sing and play.'[753] + +The Queen of the Sabbath may perhaps be considered as an official during +the sixteenth and seventeenth centuries, though in early times she was +probably the chief personage in the cult, as Pearson has pointed out.[754] +It is not unlikely that she was originally the same as the Queen of +Elfhame; in Scotland, however, in the seventeenth century, there is a +Maiden of the Coven, which was an important position in the Esbat but +entirely distinct from the Queen of Faery, while in other places a woman, +not the Queen, is often the officer and holds the highest place after the +Grand Master. + +Elizabeth Stile of Windsor (1579) said that 'mother Seidre dwelling in the +Almeshouse, was the maistres Witche of all the reste'.[755] Marion Grant of +Aberdeen (1597) confessed that 'the Devill thy maister causit the dans +sindrie tymes with him and with Our Ladye, quha, as thow sayes, was a fine +woman, cled in a quhyte walicot'.[756] In France (1609) the custom seems +to have been universal, 'en chasque village trouuer vne Royne du Sabbat', +who sat at the Devil's left hand during the celebration of the mass and +received the offerings of the faithful.[757] The witches called her both +the Grande Maîtresse and the Reine du Sabbat.[758] Isobel Gowdie's +confession (1662) shows that the Queen of Elthame was not the same as the +chief woman of the Coven, for she saw the Queen only on going into the +fairy-howe, while the Maiden of the Coven was at each meeting. 'We doe no +great mater without owr Maiden.—Quhan we ar at meat, or in any vther place +quhateuir, the Maiden of each Coven sittis abow the rest, nixt the +Divell.'[759] In New England (1692) Deliverance Hobbs confessed that 'the +said G. B. preached to them, and such a woman was their Deacon'.[760] + + +2. _The Covens_ + +The word _coven_ is a derivative of 'convene', and is variously spelt +_coven_, _coeven_, _covine_, _cuwing_, and even _covey_. The special +meaning of the word among the witches is a 'band' or 'company', who were +set apart for the practice of the rites of the religion and for the +performance of magical ceremonies; in short, a kind of priesthood. + +The Coven was composed of men and women, belonging to one district, though +not necessarily all from one village, and was ruled by an officer under the +command of the Grand Master. The members of the Coven were apparently bound +to attend the weekly Esbat; and it was they who were instructed in and +practised magical arts, and who performed all the rites and ceremonies of +the cult. The rest of the villagers attended the Esbats when they could or +when they felt so inclined, but did not necessarily work magic, and they +attended the Sabbaths as a matter of course. This view of the organization +of the religion is borne out by the common belief in modern France: + + 'Il est de croyance générale qu'il _faut un nombre fixe de sorciers et + de sorcières dans chaque canton_. Le nouvel initié reprend les _vieux + papiers_ de l'ancien.—Les mauvaises gens forment une confrérie qui + est dirigée par une sorcière. Celle-ci a la _jarretière_ comme marque + de sa dignité. Elles se la transmettent successivement par rang + d'ancienneté. Il n'existe que cette différence de rang entre les + sorciers et les sorcières. Ceux-là se recrutent aussi bien parmi les + gens _mariés_ que chez les _célibataires_.'[761] + +The 'fixed number' among the witches of Great Britain seems to have been +thirteen: twelve witches and their officer. The actual numbers can be +obtained, as a rule, only when the full record of the trial is available; +for when several witches in one district are brought to trial at the same +time they will always be found to be members of a Coven, and usually the +other members of the Coven are implicated or at least mentioned. + +The earliest account of a Coven is in the trial of Bessie Dunlop (1567); +when Thom Reid was trying to induce her to join the society, he took her +'to the kill-end, quhair he forbaid her to speik or feir for onye thing +sche hard or saw; and quhene thai had gane ane lytle pece fordwerd, sche +saw twelf persounes, aucht wemene and four men: The men wer cled in +gentilmennis clething, and the wemene had all plaiddis round about thame +and wer verrie semelie lyke to se; and Thom was with thame.'[762] Clearly +this was a Coven with Thom as the Officer, and he had brought Bessie to see +and be seen. The witches tried at St. Osyth in Essex in 1582 were thirteen +in number.[763] At the meeting of the North Berwick witches (1590) to +consult on the means to compass the king's death, nine witches stood 'in +ane cumpany', and the rest 'to the nowmer of threttie persons in ane vthir +cumpany'; in other words, there were thirty-nine persons, or three Covens, +present.[764] At Aberdeen (1596-7) sixty-four names of witches occur in the +trials; of these, seven were merely mentioned as being known to the +accused, though not as taking part in the ceremonies, and five were +acquitted; thus leaving fifty-two persons, or four Covens. Out of these +fifty-two, one was condemned and executed at the assize in 1596 and twelve +in 1597, making in all thirteen persons, or one Coven, who were put to +death.[765] The great trial of the Lancashire witches in 1613 gives a grand +total of fifty-two witches, or four Covens, whose names occur in the +record. This includes the three Salmesbury witches mentioned by Grace +Sowerbuts, whose evidence was discredited as being the outcome of a 'Popish +plot' to destroy the three women as converts to the Reformed Church; but as +the record shows that the other accused witches were tried on similar +charges and condemned, it may be concluded that other causes occasioned the +acquittal. Taking together, however, only those witches who are mentioned, +in these trials, as having actually taken part in the ceremonies and +practices of witchcraft in the neighbourhood of Pendle, it will be found +that there were thirty-nine persons, or three Covens.[766] In Guernsey in +1617 Isabel Becquet confessed that— + + 'at the Sabbath the Devil used to summon the Wizards and Witches in + regular order (she remembered very well having heard him call the old + woman _Collette_ the first, in these terms: _Madame the Old Woman + Becquette_): then the woman _Fallaise_; and afterwards the woman + _Hardie_. Item, he also called _Marie_, wife of _Massy_, and daughter + of the said _Collette_. Said that after them she herself was called by + the Devil: in these terms: _The Little Becquette_: she also heard him + call there _Collas Becquet_, son of the said old woman (who [Collas] + held her by the hand in dancing, and some one [a woman] whom she did + not know, held her by the other hand): there were about six others + there she did not know.[767] + +At Queensferry in 1644 thirteen women were tried and seven executed for +witchcraft.[768] + +At Alloa (1658), though thirteen persons, or one Coven, were brought to +trial, the word is used to indicate a smaller number: 'Margret Duchall +lykewayis declared that ther was sex women mair besyd hir self that was in +thair cuwing' [then follow the names of the six].—'Jonet Blak confessed +severall meetings with the abowenamed cuwing.—Kathren Renny being asked +quhat meetingis scho had with the diwell, and the rest of hir cuwing, scho +ansuered scho had severall meitingis with all tham abowenamed.'[769] Little +Jonet Howat of Forfar (1661) said, 'Ther was thair present with the divell +besyd hirselfe, quhom he callit the prettie dauncer, the said Issobell +Syrie, Mairie Rynd, Hellen Alexander, Issobell Dorward, and utheris whoise +names shoe did not know, to the number of 13 of all.'[770] The trial of +Jonet Kerr and Issobell Ramsay at Edinburgh (1661) gives the names of +thirteen persons, or one Coven.[771] At Crook of Devon (1662) there were +tried twelve women and one man, i.e. one Coven.[772] Isobel Gowdie of +Auldearne (1662) gives the most detail concerning the Covens: 'Jean Mairten +is Maiden of owr Coeven. Johne Younge is Officer to owr Coeven.—Ther ar +threttein persons in ilk Coeven.' Her evidence shows that there were +several Covens in the district: 'The last tyme that owr Coven met, we, and +an vther Coven, wer dauncing at the Hill of Earlseat, and befor that we ves +beyond the Meikle-burne; and the vther Coven being at the Downie-hillis, we +went besyd them.—[She and four others] with the Divell, wer onlie at the +making of it [a charm], bot all the multitude of all owr Coevens got notice +of it, at the next meitting ... all my owin Coeven gott notice of it werie +schortlie.' She also notes that each member of her Coven 'has an Sprit to +wait wpon ws, quhan ve pleas to call wpon him'. Janet Breadheid, of the +same Coven as Isobel Gowdie, gives the names of thirty-nine persons, or +three Covens, who were present in the Kirk of Nairn when she was admitted +into the Society.[773] In Somerset (1664) the number of accused was +twenty-six persons, or two Covens.[774] At Newcastle-on-Tyne (1673) Ann +Armstrong stated that at the meeting at the 'rideing house in the close on +the common' she saw ten men and women whom she knew and 'thre more, whose +names she knowes not'. At another meeting 'at Rideing Millne bridg-end she +see the said Anne Forster, Anne Dryden, and Luce Thompson, and tenne more +unknowne to her.—Att the house of John Newton off the Riding, the said +Lucy wished that a boyl'd capon with silver scrues might come down to her +and the rest, which were five coveys consisting of thirteen person in every +covey.' At a large meeting at Allensford, where a great many witches were +present, 'every thirteen of them had a divell with them in sundry shapes.' +It is also noticeable that Ann Armstrong mentions twenty-six persons by +name as having been at various meetings to her knowledge.[775] At Paisley +(1692) thirteen persons of high position brought an action for libel +against six others for saying that they, the thirteen, had drunk the +Devil's health in the house of one of them; the libellers were punished, +but the number of persons libelled suggests that the accusation might have +been true.[776] + + +3. _Duties_ + +An important part of the organization was the system of reporting to the +Grand Master everything which had happened since the previous Great +Assembly. The chief work of the Covens was the performance of magical +rites, either publicly at the Esbats or privately in the houses of the +witches and their neighbours. As these rites, especially when performed +privately, were more or less in the nature of experiments, the results were +reported and when successful were recorded in writing for future use. The +book in which the records were made remained in the hands of the Devil, who +in this way had always a store of well-tried magical spells and recipes to +kill or cure, from which he could instruct his followers as occasion +demanded. + +The position of the Devil as the instructor of the witches is to be found +in most of the trials in Great Britain. Cooper states this plainly: 'He +_deliuers_ unto his _Proselite_, and so to the rest, _the Rules of his +Art_, instructing them in the manner of _hurting_ and _helping_, and +acquainting them with such _medicines_ and _poysons_ as are vsuall +herevnto.'[777] Bessie Dunlop (1567) never attempted to cure any disease +without first consulting Thom Reid, 'quhen sundrie persounes cam to hir to +seik help for thair beist, thair kow or yow, or for ane barne that was tane +away with ane evill blast of wind, or elf-grippit, sche gait and sperit at +Thom, Quhat mycht help thame?—Sche culd do nathing, quhill sche had first +spokin with Thom.'[778] Alison Peirson (1588) learnt her craft from Mr. +William Simpson, her mother's brother's son, who lived among the fairy +folk; 'the saide Mr Williame tauld hir of ewerie seiknes and quhat herbis +scho sould tak to haill thame, and how scho sould vse thame; and gewis hir +his directioune att all tymes.'[779] Agnes Sampson, the Wise Wife of Keith +(1590), always asked the Devil's advice in serious cases; 'she had a +familiar spirit, who upon her call, did appear in a visible form, and +resolve her of any doubtful matter, especially concerning the life or death +of persons lying sick.'[780] Grissel Gairdner of Newburgh (1610) was +executed for consulting with the 'Devill, and seiking of responssis fra +him, at all tymes this fourtene or fyftene Ʒeir bygane, for effectuating +of hir devillisch intentiones'.[781] Elspeth Reoch in Orkney (1616) +confessed that the fairy man, whom she met, told her 'he wald lerne her to +ken and sie ony thing she wald desyre'.[782] Isobel Haldane of Perth (1623) +also obtained all her information as to life and death from the man with +the 'grey beird' whom she met among the fairy folk.[783] Jonet Rendall, +another Orkney witch (1629), stated that 'the devill apperit to you, Quhom +ye called Walliman, claid in quhyt cloathis with ane quhyt head and ane +gray beard, And said to you He sould learne yow to win almiss be healling +of folk'[784] Sandie Hunter was only moderately successful in curing cattle +till he covenanted with the Devil, who 'came to him in the form of a +Mediciner, and said, _Sandie, you have too long followed my trade, and +never acknowledged me for your Master. You must now take on with me, and be +my servant, and I will make you more perfect in your Calling._ Whereupon +the man gave up himself to the Devil. After this, he grew very famous +throw the Countrey, for his Charming and cureing of diseases in Men and +Beasts.'[785] Reginald Scot says that the witches were taught by the Devil +to make magical ointments, and that he 'supplied their want of powders and +roots to intoxicate withal'.[786] It was the Devil who pointed out which +graves were to be opened in order to obtain the material for working magic; +and when the bodies had been exhumed and dismembered, he told the witches +how to use the fragments.[787] It was the Devil who made[788] or +baptized[789] the wax and clay images, and who stuck the first thorn or pin +into them.[790] It was the Devil who held the mock plough at Auldearne, and +taught the witches of that place all the charms they knew. 'We get all this +power from the Divell', says Isobell Gowdie.[791] It was the Devil who +instigated and superintended the wrecking of the bridge at Cortaquhie, +concerning which Helen Guthrie said, 'shee her selfe, Jonnet Stout, and +others of them did thrust ther shoulderis againest the bridge', and Isobel +Smyth confessed, 'Wee all rewed that meitting, for wee hurt our selves +lifting.'[792] + +The book in which the magical recipes were recorded must have been of great +value to its owner, and one which he would not willingly allow to pass out +of his hands. A volume of this kind was known to be extant till the +beginning of the last century; it was called the Red Book of Appin. There +are two stories as to how it was taken from the Devil, but both stories +agree that it was obtained by a trick. It was in manuscript and contained +charms for the cure of cattle, and was consulted when cows were bewitched +and refused to give milk. It was also supposed to confer magical powers on +the owner, who was said to know what the inquiry would be before the +inquirer opened his lips; and it was in itself so magical that the owner +had to wear a hoop of iron on his head when turning its leaves.[793] +Another Devil's-book was carried away, apparently as a joke, by Mr. +Williamson of Cardrona, who took it from the witches as they danced on +Minchmoor, but they followed him and he returned it.[794] + +The system of reporting everything to the Chief of the community makes it +certain that he was supplied with such current information as made his +knowledge of public and private affairs appear miraculous to the +uninitiated. Even those who supplied that information had firm faith in his +supernatural power to kill or cure, and believed with equal ardour in the +charms which he taught them to make and use. + +In reviewing the evidence it seems clear that the witches of the Covens +were bound to exercise their powers in the intervals between the meetings; +they were bound to attend those meetings, unless absolutely prevented, in +order to learn new methods as well as to make their reports; and they were +bound to obey the Grand Master's orders and to treat him with the deference +and respect due to his exalted position. + + +4. _Discipline_ + +Discipline was maintained by a system of rewards and punishments, enforced +or relaxed according to the personal character of the Chief. As a rule only +the severer punishments are recorded, but occasionally there are +indications of minor chastisements. + +The contemporary writers make the system of rewards and punishments very +clear: + + 'Satan calleth them togither into a Diuelish Sinagoge, and that he may + also vnderstand of them howe well and diligently they haue fulfilled + their office of intoxicating committed vnto them, and whõ they haue + slaine.'[795] 'Such as are absent, and have no care to be assoygned, + are amerced to this paenalty, so to be beaten on the palms of their + feete, to be whipt with iron rods, to be pincht and suckt by their + Familiars till their heart blood come, till they repent them of their + sloath, and promise more attendance and diligence for the + future.'[796] '_Taking account also of the proceedings_ of his other + Schollers, and so approuing or condemning accordingly.'[797] Sometimes + at their solemn assemblies, the Devil commands, that each tell what + wickedness he hath committed, and according to the hainousness and + detestableness of it, he is honoured and respected with a general + applause. Those on the contrary, that have done no evil, are beaten + and punished.'[798] + +The usual punishment was beating, which was inflicted for various offences, +chiefly disrespect or neglect of duty. At Arras in 1460 Jean Tacquet, a +rich eschevin, 'had endeavoured to withdraw his allegiance from Satan who +had forced him to continue it by beating him cruelly with a bull's +pizzle.'[799] In Lorraine (1589) the Grand Master seems to have been +peculiarly brutal: + + 'Jana Gerardina, Catharina Russa, und Francisca Fellaea bezeugten, + dass sie mehr als einmal schwerlich mit harten Streichen hätten büssen + müssen, wenn sie keinen Schaden oder Unglück angestifft hätten. Und + wie Nicolaea Morelia sagt, hat er sie dermassen zerschlagen, dass ihr + der Athem davon ausgeblieben, und sie bey nahe gestorben wäre; Uber + welches sich dann nicht zu verwundern sey, sintemahl er eiserne Hände + habe, mit denen er ihnen so unbarmhertzig die Köpffe zerschlagen, dass + sie deren nicht mehr empfinden.'[800] + +In the Lyons district (1598) 'les Sorciers rendent conte à Satan de ce +qu'ils ont fait dés la derniere assemblée, estans ceux là les mieux venus +qui ont commis le plus de meschancetez. Les autres sont sifflez & mocquez +de tous; l'on les fait mettre à l'escart, & sont encor le plus souuent +battus & maltraitez de leur Maistre'.[801] According to Bodin, 'chacun +Sorcier doit rendre compte du mal qu'il a faict sur peine d'estre bien +battu.'[802] De Lancre says, 'Les Sorciers le vont adorer trois nuicts +durant. Ceux qui par nonchalance, ou autre petit empeschement ne s'y +trouuent, sont foüettez & battus à l'outrance.'[803] Alexander Hamilton +(1630) stated that 'thair was ane new tryst appointed be him to be keipit +wt thame altogidder within xiii days thereftir upon the cauldbit mure +Quhilk meitting was nocht keipit be the said Alexr for the quhilk caus and +breking of that tryst the said Alexr was maist rigorouslie strukin be the +devill wt ane battoun at ane meitting keipit betuix thame schortlie +thereftir upone gairnetoune hillis'.[804] In France (1652) two sisters were +tried for witchcraft: 'Icelle confesse n'avoir faict mourir qu'un vaulx et +d'avoir été battu par le diable, deux fois, parce qu'elle ne vouloit faire +mourir aultres personnes et bestiault.' The other sister was 'interrogée sy +le diable ne luy avoit conseillé de cracher la Sainte Hostie hors de sa +bouche, ou bien ne la point recepvoir, dist que non, mais bien que le +diable l'at une fois battue fort parce qu'elle l'avoit receu'.[805] The +girls at Lille (1661) informed Madame Bourignon that the witches 'are +constrained to offer him their Children, or else the Devil would Beat +them'.[806] Isobel Gowdie's account is, as usual, very full: + + 'Som tymis, among owr felwis, we wold be calling him "Blak Johne", or + the lyk, and he wold ken it, and heir ws weill aneughe; and he ewin + then com to ws, and say, "I ken weill aneughe what Ʒe wer sayeing + of me!" And then he vold beat and buffet ws werie sor. We wold be + beattin if ve wer absent any tyme, or neglect any thing that wold be + appointit to be done. Allexr Elder, in Earlseat, vold be werie often + beattin. He is bot soft, and cowld never defend him self in the leist, + bot greitt and cry, quhan he vold be scourging him. Bot Margret + Wilson, in Auldearne, wold defend hir selfe fynelie, and cast wp hir + handis to keip the stroakis off from hir; and Bessie Wilson would + speak crustie with hir townge, and wold be belling again to him + stowtlie. He wold be beatting and scurgeing ws all wp and downe with + cardis [cords] and vther sharp scurges, like naked gwhastis; and we + wold still be cryeing, "Pittie! pittie! Mercie! mercie, owr Lord!" Bot + he wold haue neither pittie nor mercie. When he vold be angrie at ws, + he wold girne at ws lyk a dowge, as iff he wold swallow ws wp.'[807] + +The Swedish witches (1669) also had reason to complain of their +Grand-Master's cruelty: 'heretofore it was sufficient to carry but one of +their Children [to the meeting] or a strangers Child with them, but now he +did plague them and whip them if they did not procure him Children.'[808] +Among the Northumberland witches (1673): + + 'All of them who had donne harme gave an account thereof to their + protector, who made most of them that did most harme, and beate those + who had donne no harme.—At the said meeting their particular divell + tooke them that did most evill, and danced with them first, and called + every of them to an account, and those that did most evill he maid + most of.—The devill, in the forme of a little black man and black + cloaths, calld of one Isabell Thompson, of Slealy, widdow, by name, + and required of her what service she had done him. She replyd she had + gott power of the body of one Margarett Teasdale. And after he had + danced with her he dismissed her and call'd of one Thomasine, wife of + Edward Watson, of Slealy.'[809] + +Punishments for minor offences are rarely recorded. At North Berwick +(1590), when the witches returned after sinking a ship, 'seeing that they +tarried over long, hee at their comming enjoyned them all to a pennance, +which was, that they should kisse his buttockes, in sign of duety to +him.'[810] At Aberdeen (1597) Christen Mitchell confessed that when the +Devil asked her to join, 'thow ansuerit, I will enter in thy band, bot I +will nocht byd thairin; and thairefter that the Devill gawe the a wisk, and +thow fell on thy face one the dyk of that yaird.'[811] Beigis Tod, who +belonged to one of the North Berwick Covens but was not tried till 1608, +was late in arriving at a meeting, 'quhair the Deuill appeirit to thame, +and reprovet the said Beigis Tod verrie scherplie, for hir long tayreing; +to quhome scho maid this ansuer, "Sir, I could wyn na soner."'[812] At +Lille if any witch desired to leave the religion, 'the Devil reproves them +then more severely, and obligeth them to new Promises.'[813] Occasionally +the witches kept discipline among themselves; this seems to have been the +case only when the culprit prevented the proper execution of magical +performances. At Aberdeen Thomas Leyis 'led the ring, and dang the said +Kathren Mitchell, becaus scho spillit your dans, and ran nocht sa fast +about as the rest.'[814] At Auldearne Isobel Gowdie described how the +witches used flint arrow-heads: 'I shot at the Laird of Park, as he ves +crossing the Burn of Boath; bot, thankis to God now, that he preserwit him. +Bessie Hay gaw me a great cuffe, becaus I missed him.'[815] The former +minister of Crighton, Mr. Gideon Penman, acted as the Devil's chaplain; +'ordinarily Mr. Gideon was in the rear in all their dances, and beat up all +those that were slow.'[816] But a reasonable excuse for trifling +misdemeanours could be accepted: 'The devill asked at Kathrine Moore quhair +hir Husband was that he came not she answered there was a young bairne at +home and that they could not both come.'[817] + +Capital punishment was reserved for traitors, actual and potential. It must +have been brought into use only after the cult had fallen upon evil days, +and then only when the Chief himself was in danger. Beating to death, +hanging, and poison were the usual means of execution. + +The earliest instance occurred in 1450, when the Church had begun to use +its power systematically against the witches. 'The Inquisitor of Como, +Bartolomeo de Homate, the podestà Lorenzo da Carorezzo, and the notary +Giovanni da Fossato, either out of curiosity or because they doubted the +witches whom they were trying, went to a place of assembly at Mendrisio and +witnessed the scene from a hiding-place. The presiding demon pretended not +to know their presence, and in due course dismissed the assembly, but +suddenly recalled his followers and set them on the officials, who were so +beaten that they died within fifteen days.'[818] Alesoun Peirson (1588) was +burnt as a witch, having gained her knowledge from the fairies, who +threatened that 'gif scho wald speik and tell of thame and thair doingis, +thay sould martir hir'.[819] The Lorraine witches (1589) took an oath of +silence, 'welchen Eyd sie so hoch und heilig halten, dass wenn sie +Eydbrüchig werden, so darfür halten, also ob sie ewig darumb musten +verdampt und gestrafft seyn.'[820] Alice Gooderidge, the Derbyshire witch +(1597), was tried for witchcraft, 'she should haue bin executed, but that +her spirit killed her in the prison.'[821] Jeannette d'Abadie (1609) was +more fortunate than most in that she was not killed, 'elle a esté battue au +sabbat reellement & corporellemẽt par deux sorcieres qu'elle nomme, par +ce qu'elle auoit reuelé les mysteres du sabbat.'[822] John Stewart, the +'juglour' of Irvine (1618)— + + 'for his better preferring to the day of the assys, was put in ane + lockfast buith, quhair no maner of persoun might haif access to him + quhil the dounsitting of the justice court, and for avoyding of + putting violent handis on himself, was verie strictly gairdit and + flitherit be the airms, as us is, and upon that same day of the assys, + about half ane hour befoir the doun sitting of the justice court, Mr. + David Dickson, minister at Irving; and Mr. George Dunbar, minister of + Air, having went to him to exhort him to call on his God for mercie + for his bygane wicked and evil lyf and that God wold of his infinite + mercie, lowis him out of the handis of the devil quhom he had servit + thir mony years by gane He acquiescit to their prayer and godlie + exhortation, and utterit thir wordis—I am so straitlie gairdit that + it lyis not in my hand to tak off my bonnett, nor to gett bread to my + mouth. And immediately after the departing of the two ministers from + him, the Juglour being sent for at the desyr of my Lord of Eglintoune, + to be confrontit with ane woman of the burgh of Air, callit Janet + Bous, quha was apprehendit by the Magistrates of the burghe of Air, + for witchcraft, to the burghe of Irvine, purposlie for that effer. He + was fund be the burrow officers, quha went about him stranglit and + hangit be the cruik of the dur, with ane tait of hemp (or a string + maid of hemp, supposed to haif been his garten, or string of his + bonnet) not above the length of twa span long, his kneyis not being + from the grund half ane span, and was brocht out of the hous, his lyf + not being so layt expellit: but notwithstanding of quhatsomever meines + usit to the contrair for remeid of his lyf, he revievit not, but so + endit his lyf miserable by the help of the devill his maister.'[823] + +Rebecca West, a young Essex witch (1645), confessed to Matthew Hopkins that +'if shee should discover any thing, they all told the said Rebecca, shee +should endure more torments on earth, then could be in hell: and the said +Rebecca told this informant that shee promised to keepe all their secrets; +and moreover they all told her, that shee must never confesse any thing, +although the rope were about her necke, and shee ready to be hanged'.[824] +In Fifeshire (1649) 'ane Mistres Hendersone (sister to Fordell Hendersone, +in the presbytrey of Dumfermling), sometymes lady of Pittahro, being +delated by many to be a witch, was apprehended and caried to Edenbroughe, +wher she was keiped fast; and after her remaining in prison for a tyme, +being in health att night, vpon the morne was founde dead. It was thought, +and spoken by many, that she wronged her selfe, either by strangling or by +poyson.'[825] The Swedish children (1670) were not spared: 'if the Children +did at any time name the Names of those that had carried them away, they +were again carried by force either to Blockula, or to the Cross way, and +there miserably beaten, insomuch that some of them died of it.'[826] +Whether Deliverance Hobbs (1692) was actually beaten, or whether her +statement was made from the knowledge of what might happen to her, cannot +be certain without reference to the records of the trial itself, as +Mather's bias is apt to distort the evidence: 'She now testifi'd, that this +_Bishop_ tempted her to Sign the _Book_ again, and to deny what she had +confess'd. She affirm'd, that it was the Shape of this Prisoner, which +whipped her with Iron Rods, to compel her thereunto.'[827] Elizabeth +Anderson in Renfrewshire (1696) went with her father to a witch-meeting, +'severals of them being affraid that the Declarant would Confess, and tell +of them as she done formerly on her Grand-mother, they threatened to tear +her all in pieces if she did so.'[828] John Reid of the same Coven— + + 'after his Confession had called out of his prison Window, desiring + Baily Scott to keep that old body Angus Forrester, who had been his + fellow prisoner, closs and secure; whereupon the company asked John + when they were leaving him on Friday night the 21th of May, whether he + desired company or would be afraid alone, he said he had no fear of + anything: So being left till Saturday in the Forenoon, he was found in + this posture, viz. sitting upon a stool which was on the Hearth of the + Chimney, with his feet on the floor and his Body straight upward, his + shoulders touching the lintel of the Chimney, but his Neck tyed with + his own neck-cloath (whereof the knot was behind) to a small stick + thrust into a hole above the lintel of the Chimney, upon which the + Company, especially John Campbel a Chyrurgeon who was called, thought + at first in respect of his being in an ordinary posture of sitting, + and the neck-cloath not having any drawn knot (or _run loup_) but an + ordinary one which was not very strait, and the sticke not having the + strength to bear the weight of his Body or the struggle, that he had + not been quite dead; but finding it otherways, and that he was in such + a Situation that he could not have been the Actor thereof himself, + concluded that some extraordinary Agent had done it, especially + considering that the Door of the Room was secured, and that there was + a board set over the Window which was not there the night before when + they left him.'[829] + +A similar fate befell the warlock Playfair in 1597. He was found strangled +in his prison at Dalkeith with the 'point' of his breeches tied round his +neck.[830] + +FOOTNOTES: + +[Footnote 735: Cotton Mather, p. 160.] + +[Footnote 736: De Lancre, _Tableau_, p. 123.] + +[Footnote 737: Pitcairn, i, pt. ii, pp. 219, 220, 239, 240.] + +[Footnote 738: Potts, B 2.] + +[Footnote 739: Sinclair, pp. 46, 47.] + +[Footnote 740: Kinloch, pp. 124, 129.] + +[Footnote 741: Pitcairn, iii, pp. 603, 605.] + +[Footnote 742: Pitcairn, iii, p. 617.] + +[Footnote 743: Glanvil, pt. ii, pp. 139, 147, 148.] + +[Footnote 744: Id., pt. ii, pp. 291, 293.] + +[Footnote 745: Pitcairn, i, pt. iii, p. 246.] + +[Footnote 746: _Spalding Club Misc._, pp. 97, 98.] + +[Footnote 747: Ib., p. 115.] + +[Footnote 748: Fountainhall, i, p. 14.] + +[Footnote 749: Law, p. 145.] + +[Footnote 750: _Spalding Club Misc._, i, p. 142.] + +[Footnote 751: _Spottiswoode Misc._, ii, p. 67.] + +[Footnote 752: Ib., ii, p. 68.] + +[Footnote 753: Sinclair, p. 219.] + +[Footnote 754: Pearson, ii, p. 26.] + +[Footnote 755: _Rehearsall_, par. 26.] + +[Footnote 756: _Spalding Club Misc._, i, p. 171.] + +[Footnote 757: De Lancre, _L'Incredulité_, p. 36.] + +[Footnote 758: Id., _Tableau_, p. 401.] + +[Footnote 759: Pitcairn, iii, pp. 610, 613.] + +[Footnote 760: Burr, p. 417.] + +[Footnote 761: Lemoine, _La Tradition_, 1892, vi, pp. 108, 109. The italics +are in the original.] + +[Footnote 762: Pitcairn, i, pt. ii, p. 52.] + +[Footnote 763: _Witches taken at St. Oses._] + +[Footnote 764: Pitcairn, i, pt. ii, p. 245.] + +[Footnote 765: _Spalding Club Misc._, i, pp. 87 seq.] + +[Footnote 766: Potts.] + +[Footnote 767: Goldsmid, p. 13. Translated from the French record.] + +[Footnote 768: Fyfe, p. 87.] + +[Footnote 769: _Scottish Antiquary_, ix, pp. 50-2.] + +[Footnote 770: Kinloch, p. 114.] + +[Footnote 771: From the record of the trial in the Edinburgh Justiciary +Court.] + +[Footnote 772: Burns Begg, pp. 219 seq.] + +[Footnote 773: Pitcairn, iii, pp. 603-17.] + +[Footnote 774: Glanvil, pt. ii, pp. 140 seq.] + +[Footnote 775: _Surtees Soc._, xl, pp. 191, 192; _Denham Tracts_, ii, pp. +300-2, 304.] + +[Footnote 776: Hector, i, pp. 51-6.] + +[Footnote 777: Cooper, _Mystery_, pp. 90-2.] + +[Footnote 778: Pitcairn, ii, pp. 53, 54.] + +[Footnote 779: Id., ii, p. 164.] + +[Footnote 780: Id., ii, p. 230.] + +[Footnote 781: Id., iii, p. 96.] + +[Footnote 782: _County Folklore_, iii, p. 112; _Mait. Cl. Misc._, ii, p. +188.] + +[Footnote 783: Pitcairn, ii, p. 537.] + +[Footnote 784: _County Folklore_, iii, p. 103.] + +[Footnote 785: Sinclair, p. 122.] + +[Footnote 786: Scot, Bk. III, p. 43.] + +[Footnote 787: Pitcairn, i, pt. ii, pp. 211, 239, 245-6.] + +[Footnote 788: Glanvil, pt. ii, pp. 293-5.] + +[Footnote 789: Id., pt. ii, pp. 137-8.] + +[Footnote 790: Id., pt. ii, pp. 293-5.] + +[Footnote 791: Pitcairn, iii, pp. 603, 605 seq.] + +[Footnote 792: Kinloch, pp. 122, 133.] + +[Footnote 793: Campbell, pp. 293-4.] + +[Footnote 794: _Berwickshire Naturalists Club_, xi, p. 265. Unfortunately +the author of the article gives neither her authority for the statement, +nor any indication of the date of the occurrence.] + +[Footnote 795: Danaeus, ch. iv.] + +[Footnote 796: Gaule, p. 65.] + +[Footnote 797: Cooper, p. 91.] + +[Footnote 798: _Pleasant Treatise_, pp. 6-7.] + +[Footnote 799: Lea, iii, p. 525.] + +[Footnote 800: Remigius, pt. i, cap. xiii, p. 59.] + +[Footnote 801: Boguet, p. 139.] + +[Footnote 802: Bodin, p. 189.] + +[Footnote 803: De Lancre, _Tableau_, p. 398.] + +[Footnote 804: From the record of the trial in the Edinburgh Justiciary +Court.] + +[Footnote 805: Van Elven, _La Tradition_, v (1891), p. 215. The names of +the witches and the place are not given.] + +[Footnote 806: Bourignon, _Vie_, p. 222; Hale, p. 37.] + +[Footnote 807: Pitcairn, iii, p. 613.] + +[Footnote 808: Horneck, pt. ii, p. 318.] + +[Footnote 809: _Surtees Soc._, xl, pp. 191, 195, 197.] + +[Footnote 810: Pitcairn, i, pt. ii, p. 217.] + +[Footnote 811: _Spalding Club Misc._, i, p. 165.] + +[Footnote 812: Pitcairn, ii, p. 542.] + +[Footnote 813: Bourignon, _Vie_, p. 223; Hale, p. 38.] + +[Footnote 814: _Spalding Club Misc._, i, p. 97.] + +[Footnote 815: Pitcairn, iii, p. 615.] + +[Footnote 816: Fountainhall, i, p. 14.] + +[Footnote 817: _Highland Papers_, iii, p. 26.] + +[Footnote 818: Lea, iii, p. 501.] + +[Footnote 819: Pitcairn, i, pt. ii, p. 163.] + +[Footnote 820: Remigius, ch. xviii, p. 83.] + +[Footnote 821: _Alse Gooderidge_, p. 43.] + +[Footnote 822: De Lancre, _Tableau_, p. 91.] + +[Footnote 823: _Trial of Isobel Inch_, p. 11.] + +[Footnote 824: Howell, iv, 842.] + +[Footnote 825: Lamont, p. 12. For further particulars of this lady, see +Ross, _Aberdour and Inchcolme_, p. 339.] + +[Footnote 826: Horneck, pt. ii, p. 319.] + +[Footnote 827: Cotton Mather, p. 131.] + +[Footnote 828: _Narr. of the Sufferings of a Young Girle_, p. xl.] + +[Footnote 829: _Narr. of the Sufferings of a Young Girle_, p. xliv; +_Sadducismus Debellatus_, pp. 43-4.] + +[Footnote 830: Sharpe, p 46.] + + + + +VIII. FAMILIARS AND TRANSFORMATIONS + + +The question of familiars is one which has always puzzled the student of +witch-trials, and almost more than any other has been the cause of the +belief that hysteria and hallucination were the foundation of the witches' +confessions. Yet when the accounts are carefully examined, the +circumstantial detail given in the evidence shows that here, as elsewhere, +a foundation of fact underlies the statements of the accused. These +statements are often misunderstood and therefore misrepresented by the +recorders, and still more so by the modern commentator, but by comparison +of the details a considerable amount of information can be gained. + +The familiars can be divided into two types: (1) those by which the witch +divined, (2) those who attended on the witch to obey her commands. + + +1. _The Divining Familiar_ + +The essence of this familiar is that it did not belong to the witch but was +an animal which appeared accidentally after the performance of certain +magical ceremonies. Forbes puts this quite clearly when describing the +contract: 'The Devil on his Part articles with such Proselytes, concerning +the Shape he is to appear to them in, the Services they are to expect from +him, upon the Performance of certain Charms or ceremonious Rites.'[831] +From this statement and from the facts revealed in the trials it would seem +that the Devil appointed to the witch, on her admission, some kind of +animal or animals by which she should divine, and which therefore +represented himself for the time being, for he claimed the power, as God, +to know and reveal the future. This explanation accounts for the fact that +the witches always spoke of such animals as the Devil and believed that +they could foretell the future by his means. The actual method of +divination is not preserved; all that remains of the ceremony are the +words and gestures which were used before the appearance of the animal, and +these only in few cases. The method was probably such as obtained in other +places where auguries by animals and birds were practised, i.e. by the +direction and pace of the animal, by its actions, by its voice if it +emitted any sound, and so on. The method of making such observations and of +translating them when made was part of the instruction given to the witch +by the Devil; and was usually employed to discover whether a person were +bewitched, the ultimate result of an illness, and the length of life of any +given person. + +In 1566 John Walsh, of Netherberry in Dorset, who 'knoweth when anye man is +bewytched, sayth vpon his oth, that his Familiar would sometyme come vnto +hym lyke a gray blackish Culuer, and somtime like a brended Dog, and +somtimes lyke a man.'[832] In 1590 Agnes Sampson, the 'wise wife' of Keith, +was— + + 'fylit and convict, that the Dewill apperit to hir in liknes of ane + dog, att quhom she socht her haill responsis that quhene sche wes send + for to haill the auld Lady Edmestoune, quhene sche lay seik, befoir + the said Agnes departit, sche tauld to the gentilwemene, that sche + sould tell thame that nycht quhidder the Lady wald haill or nocht; and + appointit thame to be in the gardin efter supper, betuix fyve and sax + att ewin. Sche passit to the gairdene, to devyise vpoun hir prayer, + one quhat tyme sche chargeit the Dewill, calling him "Elva", to cum + and speik to hir, quha come in owir the dyke, in liknes of ane dog, + and come sa neir to hir, that sche wes effrayit, and chargeit him "on + the law that he lewit on", to cum na neirar, bot to ansuer hir; and + sche demandit, Quhidder the lady wald leif or nocht. He said, "Hir + dayes war gane." Than he demandit, "Gif the gentilwemen hir dochteres, + quhair thay wer?" And sche said, that "the gentilwemen said, that thay + war to be thair". He ansuerit, "Ane of thame sould be in perrell, and + that he sould haif ane of thame." Sche ansuerit, "It sould nocht be + sa", and swa departit fra hir zowling. Fra this tyme quhill eftir + supper, he remanit in the wall [well]. Quhen the gentilwemen come in, + the dog come out of the wall, and apperit to thame; quhairatt thay wer + effrayit. In the mene tyme, ane of the said gentilwemen, the Lady + Torsenze, ran to the wall, being forceit and drawin by the Devill, + quha wald haif drownit hir, war nocht the said Agnes and the rest of + the gentilwemen gatt ane gryp of hir, and with all hir [their?] + forceis drew hir abak agane, quhilk maid thame all effrayd. The dog + passit away thaireftir with ane zowle.'[833] + +Margerat Clarke, like Agnes Sampson a midwife of great reputation, was +tried at Aberdeen in 1597 for witchcraft, in that, being sent for to a case + + 'and ane Androw Mar cuming for the, the Devill thy maister, quhome + thow seruis, and quha techis the all this vytchcraft and sorcerie, + apperit to the, in the licknes of ane horss, in ane how and den, and + spak and conferrit with the a lang speace.—[Being sent for to another + case] and the said guidman of Kincragie sendand his awin best horss, + with ane boy of his awin, to bring the to his wyiff; and the said boy + on horse cuming to the, and thow beand on the horss behind the boy, + att thy awin dure, thy maister Satane, the Dewill, apperit in the + licknes of ane gray staig, and convoyit the and the boy fra thy awin + houss to Kincragie, and keipit cumpanie all the way with you, with + quhome thow haid thy secreitt conference.—Vpone Nwris [New-year's] + day, thow was att the loche syid besyid Boigloche, and thair thow + pudlit be ane lang speace, thy selff alane, in ane deip holl amongis + the watter, castand watter, erd and stone oure thi schowlderis, and + thair was besyid the thy maister the Deuill, quhome thow seruis, in + the licknes of ane hen flichtering, with quhome thow was thane + consultand, and quhais directiounis than thow was taikand.'[834] + +In Derbyshire in 1597, 'Whereas Alice Gooderige said her familiar was like +one William Gregories dog of Stapenhill, there arose a rumor, his dog was +her familiar: Wherefore hee with his neighbour maister Coxe went the next +day to examin her concerning this report; and she saide, my diuel (I say) +was like your dog. Now out vpon thee (saide Gregorie) and departed: she +being further examined, saide she had her familiar of her mother.'[835] +Alexander Hamilton, tried at Edinburgh in 1630, confessed that— + + 'haifing ane battoun of fir in his hand the devill than gave the said + Alexr command to tak that battoun quhan evir he had ado with him and + thairwt to strek thruse upone the ground and to nhairge him to ruse up + foule theiff Conforme to the whilk directioun and be streking of the + said battone thryse upone the ground the devill was in use sumtymes to + appeir to the said Alexr in the liknes of ane corbie at uther tymes in + the schape of ane katt and at uther tymes in the schape of ane dog and + thereby the said Alexr did ressave reponsis frome him.—The said Alexr + Hamiltoun coming to the said Thomas Homes house and seing him visseit + with the said seiknes declairit to him that he was bewitchet and + promeist to cure him thereof Lykas for this effect the said Alexr + schortlie thereftir past to clarkingtoun burne besyde the rottoneraw + haifing ane katt under his okister and thair wt his said battoun + raisit Sathan his maister quha than appeirit to him in the liknes of + ane corbie and thair instructit him be quhat meanis he sould cure the + said Thomas of his said seiknes and he haifing ressauit that respons + fra the devill the said Alexr thereftir cuist to him the kat quha + therewt vanischet away'.[836] + +Two of the Somerset witches in 1664 had familiars; to Elizabeth Style the +familiar came as a black dog, 'and when she hath a desire to do harm, she +calls the Spirit by the name of _Robin_, to whom when he appeareth, she +useth these words, _O Sathan give me my purpose_. She then tells him what +she would have done. And that he should so appear to her was part of her +Contract with him.—Alice Duke saith, that when the Devil doth any thing +for her, she calls for him by the name of _Robin_, upon which he appears, +and when in the shape of a Man, she can hear him speak'.[837] This shows +that the familiar, or Devil as she called him, was not always in the form +of a man. The trial of Margaret Nin-Gilbert at Thurso was as late as 1719: +'Being interrogat, If ever the devil appeared afterwards to her? Confessed, +That sometimes he appeared in the likeness of a great black horse, and +other times riding on a black horse, and that he appeared sometimes in the +likeness of a black cloud, and sometimes like a black henn'.[838] + + +2. _The Domestic Familiar_ + +Forbes, the great Scotch lawyer, says that 'to some he [the Devil] gives +certain Spirits or Imps to correspond with, and serve them as their +Familiars, known to them by some odd Names, to which they answer when +called. These Imps are said to be kept in Pots or other Vessels.'[839] +Though the domestic familiar is thus mentioned in the law of Scotland, it +never occurs in the trials. It is confined so strictly to England that +Hutchinson is able to say 'I meet with little mention of _Imps_ in any +Country but ours, where the Law makes the feeding, suckling, or rewarding +of them to be Felony'.[840] It is not found north of Lancashire, and the +chief records are in Essex, Suffolk, and the other Eastern counties. + +The domestic familiar was always a small animal, was fed in a special +manner on bread and milk and blood, and was kept, as Forbes points out, in +a box or earthen pot on a bed of wool. It was used for working magic on the +persons and property of other people, never for divining. Giffard records +the general belief: 'The witches have their spirits, some hath one, some +hath more, as two, three, foure, or five, some in one likenesse, and some +in another, as like cats, weasils, toades, or mise, whom they nourish with +milke or with a chicken, or by letting them suck now and then a drop of +bloud.'[841] + +In the earlier trials the witches confessed to pricking the hands or face +and giving the resulting drop or drops of blood to the familiar. In the +later trials this has developed into the sucking of the witch's blood by +the familiar; and the supernumerary nipple, which was so marked a feature +of the English witches, was popularly supposed to be caused by such +sucking. It is more probable, however, that the witch who was possessed of +a supernumerary nipple would regard it as something supernatural, and would +use it to nourish a supernatural animal. + +Elizabeth Francis, tried at Chelmsford in 1556, + + 'learned this arte of witchcraft of hyr grandmother whose nam mother + Eue. Item when shee taughte it her, she counseiled her to renounce God + and his worde and to geue of her bloudde to Sathan (as she termed it) + whyche she delyuered her in the lykenesse of a whyte spotted Catte, + and taughte her to feede the sayde Catte with breade and mylke, and + she dyd so, also she taughte her to cal it by the name of Sathan and + to kepe it in a basket. Item that euery tyme that he did any thynge + for her, she sayde that he required a drop of bloude, which she gaue + him by prycking herselfe, sometime in one place and then in an other. + When shee had kept this Cat by the space of XV or XVI yeare, and as + some saye (though vntruly) beinge wery of it, she came to one mother + Waterhouse her neyghbour, she brought her this cat in her apron and + taught her as she was instructed by her grandmother Eue, telling her + that she must cal him Sathan and geue him of her bloude and breade and + milke as before.—Mother Waterhouse receyued this cat of this Frances + wife in the order as is before sayde. She (to trye him what he coulde + do) wyld him to kyll a hog of her owne, which he dyd, and she gaue him + for his labour a chicken, which he fyrste required of her and a drop + of her blod. And thys she gaue him at all times when he dyd anythynge + for her, by pricking her hand or face and puttinge the bloud to hys + mouth whyche he sucked, and forthwith wold lye downe in hys pot + againe, wherein she kepte him. Another tym she rewarded hym as before, + wyth a chicken and a droppe of her bloud, which chicken he eate vp + cleane as he didde al the rest, and she cold fynde remaining neyther + bones nor fethers. Also she said that when she wolde wyl him to do any + thinge for her, she wolde say her Pater noster in laten. Item, this + mother Waterhouse confessed that shee fyrst turned this Cat into a + tode by this meanes, she kept the cat a great while in woll in a pot, + and at length being moued by pouertie to occupie the woll, she praied + in the name of the father and of the sonne, and of the holy ghost that + it wold turne into a tode, and forthwith it was turned into a tode, + and so kept it in the pot without woll.'[842] + +In 1579 at Windsor— + + 'one Mother Dutton dwellyng in Cleworthe Parishe keepeth a Spirite or + Feende in the likenesse of a Toade, and fedeth the same Feende liyng + in a border of greene Hearbes, within her Garden, with blood whiche + she causeth to issue from her owne flancke. Mother Deuell, dwellyng + nigh the Ponde in Windesore, hath a Spirite in the shape of a Blacke + Catte, and calleth it Gille, whereby she is aided in her Witchcrafte, + and she daiely feedeth it with Milke, mingled with her owne bloud. + Mother Margaret, dwellying in the Almeshouse at Windesore, dooeth + feede a Kitlyng or Feende by her named Ginnie, with crummes of bread + and her owne blood. The saied Elizabeth Stile, of her self confesseth + that she the same Elizabeth kept a Ratte, beeyng in very deede a + wicked Spirite, namyng it Philip, and that she fedde the same Ratte + with bloode, issuing from her right handwrest, the markes whereof + euidently remaine.'[843] + +At St. Osyth in Essex in 1582 Thomas Rabbet, aged eight, said that his +mother Ursley Kemp 'hath foure seuerall spirites, the one called Tyffin, +the other Tittey, the third Pigine, and the fourth Iacke: and being asked +of what colours they were, saith, that Tyttey is like a little grey +Cat,[844] Tyffin is like a white lambe, Pygine is black like a Toad, and +Iacke is blacke like a Cat. And hee saith, hee hath seen his mother at +times to giue thẽ beere to drinke, and of a white Lofe or Cake to eate, +and saith that in the night time the said spirites will come to his mother, +and sucke blood of her vpon her armes and other places of her body.' Febey +Hunt, stepdaughter of Ales Hunt, one of the accused witches, stated that +'shee hath seen her mother to haue two little thinges like horses,[845] the +one white, the other blacke, the which shee kept in a little lowe earthen +pot with woll, colour white and blacke, and that they stoode in her chamber +by her bed side, and saith, that shee hath seene her mother to feede them +with milke'. Ales Hunt herself said that 'shee had within VI. dayes before +this examination two spirits, like unto little Coltes, the one blacke, and +the other white: And saith she called them by the names of _Iacke_ and +_Robbin_. This Examinate saith that her sister (named Margerie Sammon) hath +also two spirites like Toades, the one called _Tom_, and the other +_Robbyn_.' Ursley Kemp confessed that 'about a quarter of a yere past, she +went vnto mother Bennets house for a messe of milke, the which shee had +promised her: But at her comming this examinate saith shee knocked at her +dore, and no bodie made her any answere, whereupon shee went to her chamber +windowe and looked in therat, saying, ho, ho, mother Bennet are you at +home: And casting her eyes aside, shee saw a spirit lift up a clothe, +lying ouer a pot, looking much lik a Ferret. And it being asked of this +examinate why the spirite did looke vpon her, shee said it was hungrie'. +Elizabeth Bennet acknowledged that she had two 'spirits, one called +_Suckin_, being blacke like a Dogge, the other called _Lierd_, beeing red +like a Lion. Suckin this examinat saith is a hee, and the other a shee. +Many tymes they drinke of her milke bowle. And when, and as often as they +did drinke of the mylke: This Examynate saith they went into the sayd +earthen pot, and lay in the wooll.' Ursley Kemp also gave evidence +concerning Ales Hunt's familiars: 'About the foureteene or fifteene day of +Januarie last, shee went to the house of William Hunt to see howe his wife +did, and shee being from home, shee called at her chamber window and looked +in, and then espied a spirite to looke out of a potcharde from vnder a +clothe, the nose thereof beeing browne like vnto a Ferret.'[846] In 1588 in +Essex an old woman, whose name is not given, + + 'confessed all: Which was this in effect: that she had three spirits: + one like a cat, which she called Lightfoot, another like a toad, which + she called Lunch, the third like a Weasill, which she called + Makeshift. This Lightfoot, she said, one mother Barlie of W. solde her + aboue sixteene yeares agoe, for an ouen cake, and told her the Cat + would doe her good seruice, if she woulde, she might send her of her + errand: this Cat was with her but a while, but the Weasill and the + Toad came and offered their seruice: The Cat would kill kine, the + Weasil would kill horses, the Toad would plague men in their + bodies.—There was one olde mother W. of great T. which had a spirite + like a Weasill: she was offended highlie with one H. M. home she went, + and called forth her spirite, which lay in a pot of woll vnder her + bed, she willed him to goe plague the man; he required what she would + give him. She said she would give him a cocke, which she did.' Another + Mother W. 'sayd she had a spirit in the likenesse of a yellow dun + cat'.[847] + +In Lancashire in 1613 old mother Demdike confessed that 'vpon a Sabbath day +in the morning, this Examinate hauing a litle Child vpon her knee, and she +being in a slumber, the sayd Spirit appeared vnto her in the likenes of a +browne Dogg, forcing himselfe to her knee, to get blood vnder her left +Arme: and she being without any apparrell sauing her Smocke, the said +Deuill did get blood vnder her left arme'.[848] Of the witches who plagued +the Fairfax family at Fewstone in 1621, five had domestic familiars: +Margaret Waite's was 'a deformed thing with many feet, black of colour, +rough with hair, the bigness of a cat'; her daughter, Margaret Waite, had +as 'her spirit, a white cat spotted with black, and named Inges'; Jennet +Dibble had 'her spirit in the shape of a great black cat called Gibbe, +which hath attended her now above 40 years'; Dibble's daughter, Margaret +Thorpe, had a 'familiar in the shape of a bird, yellow of colour, about the +bigness of a crow—the name of it is Tewhit'; Elizabeth Dickenson's spirit +was 'in the likeness of a white cat, which she calleth Fillie, she hath +kept it twenty years'.[849] The witch of Edmonton, Elizabeth Sawyer, in +1621, said: 'It is eight yeares since our first acquaintance, and three +times in the weeke, the Diuell would come and see mee; he would come +sometimes in the morning, and sometimes in the evening. Alwayes in the +shape of a dogge, and of two collars, sometimes of blacke and sometimes of +white. I gaue him leaue to sucke of my bloud, the which hee asked of me. +When he came barking to mee he then had done the mischiefe that I did bid +him to doe for me. I did call the Diuell by the name of Tom. I did stroake +him on the backe, and then he would becke vnto me, and wagge his tayle as +being therewith contented.'[850] Margaret Johnson, another Lancashire witch +in 1633, 'alsoe saith, yt when her devill did come to sucke her pappe, hee +usually came to her in ye liknes of a cat, sometymes of one colour, and +sometymes on (_sic_) an other. And yt since this trouble befell her, her +spirit hath left her, and shee never sawe him since.'[851] + +From 1645 to 1647 are the chief records of the witch trials of Essex and +the eastern counties, celebrated as the scene of Matthew Hopkins's work. +The Essex trials took place in 1645: John Sterne, Hopkins's assistant, +deposed that when watching Elizabeth Clarke, + + 'the said Elizabeth desired this informant, and the rest that were in + the roome with her, to sit downe, and said, shee would shew this + informant and the rest some of her impes: and within halfe an houre + there appeared a white thing in the likeness of a cat, but not + altogether so big: and being asked, if she would not be afraid of her + impes, the said Elizabeth answered, "What, do yee think I am afraid of + my children?" And that shee called the name of that white impe, Hoult. + And this informant further saith, That presently after there appeared + another white impe, with red spots, as big as a small dog, which shee + then called Jarmara: and that immediately after, there appeared at the + threshold of the doore another impe about the bignesse of the first, + but did presently vanish away. And then the said Elizabeth being + asked, if any more impes would come? she answered, "That Vinegar Tom + would come by and by". And forthwith there appeared another in the + likenesse of a dumb dogge, somewhat bigger than any of the former. And + the said Elizabeth also told this informant, that shee had three impes + from her mother, which were of a browne colour, and two from the old + beldam Weste; and that there had five [? four] impes appeared, but + shee had one more, called Sack and Sugar. And the said Elizabeth + further confessed to this informant, that shee had one impe for which + she would fight up to the knees in bloud, before shee would lose it; + and that her impes did commonly suck on the old beldam Weste, and that + the said beldam's impes did suck on her the said Elizabeth + likewise.—Anne Leech saith, That she had a grey impe sent to her, and + that this examinant, together with the said Elizabeth Clark, and + Elizabeth the wife of Edward Gooding, did about a yeer since, send + their imps to kill a black cowe and a white cowe of Mr. Edwards, which + was done accordingly. And this examinant saith, that she sent her grey + impe, Elizabeth Clark a black imp, and Elizabeth Gooding a white imp. + And this examinant confesseth, that she and the said Elizabeth + Gooding, sent either of them an imp to destroy the childe of the said + Mr. Edwards; this examinant's imp being then a white one, and + Elizabeth Gooding's a black imp; and that about thirty yeers since, + this examinant had the said white imp and two others, a grey and a + black imp of one Anne, the wife of Robert Pearce of Stoak in Suffolk, + being her brother; and that these imps went commonly from one to + another, and did mischief where ever they went; and that when this + examinant did not send and imploy them abroad to do mischief, she had + not her health, but when they were imployed, she was healthfull and + well, and that these imps did usually suck those teats which were + found about the privie parts of her body.—Hellen Clark confesseth, + that about six weeks since, the Devill appeared to her in her house, + in the likenesse of a white dog, and that she calleth that familiar + Elimanzer; and that this examinant hath often fed him with milk + pottage.—Rebecca West saith, that about a moneth since, the aforesaid + Anne Leech, Elizabeth Gooding, Hellen Clark, Anne West, and this + examinant, met all together at the house of the aforesaid Elizabeth + Clark in Mannyntree, where they spent some time in praying unto their + familiars, and every one in order went to prayers; afterwards some of + them read in a book, the book being Elizabeth Clarks; and this + examinant saith, that forthwith their familiars appeared, and every + one of them made their severall propositions to those familiars, what + every one of them desired to have effected.—The Information of + Matthew Hopkins, Gent. taken upon oath before the said Justices. This + informant saith, That being lately at Colchester, he went to the + castle, where the said Rebecca Weste, with the other five, are secured + until the next gaole delivery: and this informant going to Rebecca + Weste, and asking her how shee came first to be a witch, the said + Rebecca told this informant, that about a yeare since, or thereabouts, + halfe an houre before sun-set, the said Anne Weste (her mother) + carried the said Rebecca Weste towards Mannintree (which is about a + small mile from the place where the said Anne dwelt) and the said + Rebecca told this informant, that as her mother and shee walked + together, the said Anne told the said Rebecca, shee must keepe secret + whatsoever shee saw, whither they were then going; and the said + Rebecca promised so to doe; and the said Rebecca told this informant, + that her mother and shee went to the house of the aforesaid Elizabeth + Clarke, where at their comming in they found the aforesaid Anne Leech, + widow, Elizabeth Gooding, Hellen Clarke, and the house-keeper + Elizabeth Clarke, and that forthwith the Devill appeared to them in + the shape of a dogge; afterwards in the shape of two kitlyns; then in + the shape of two dogges; and that the said familiars did doe homage in + the first place to the said Elizabeth Clarke, and skipped up into her + lap and kissed her; and then went and kissed all that were in the + roome, except the said Rebecca: and the said Rebecca told this + informant, that immediately one of the company asked the said Anne her + mother, if shee had acquainted her daughter (the said Rebecca) with + the businesse. [Rebecca then took an oath of secrecy]; after she had + consented to all these things, the Devill came into her lap, and + kissed her, and promised to doe for her what she could desire.—The + Information of Elizabeth Otley of Wyvenhoe, taken upon oath before the + said justices. This informant saith, that Alice Dixon, who now stands + committed for a suspected witch, did in the presence of Mary Johnson + of the same town, charge and accuse the said Mary Johnson to be the + death of this informant's child, saying, that the said Mary Johnson + did carry an impe in her pocket to this informant's house, and put the + said impe into the house, at an hole in the doore, bidding it go rock + the cradle, and do the businesse she sent it about.—The Information + of Joseph Long, Minister of Clacton in the County of Essex, taken + before the said Justices. This informant saith, that Anne the wife of + John Cooper of Clacton aforesaid, being accused for a witch: Confessed + unto this informant, that she the said Anne hath had three black impes + suckled on the lower parts of her body; called by the names of Wynowe, + Jeso, and Panu. And the said Anne further confessed unto this + informant, that she the said Anne offered to give unto her daughter + Sarah Cooper an impe in the likenes of a gray kite [kit], to suck on + the said Sarah; which impes name the said Anne called Tom boy; and + told the said Sarah, there was a cat for her.—This informant Henry + Cornwall saith, that the said Margaret [Moone] did confesse to him + that she had twelve impes, and called them by their names; of which he + remembers onely these following: Jesus, Jockey, Sandy, Mrit. + Elizabeth, and Collyn.—The information of Francis Milles, taken upon + oath before the said Justices. This informant saith, that she asking + the said Margaret [Moone] for her impes, which sucked those teats; she + said, if she might have some bread and beere, she would call her said + impes; which being given unto her, she put the bread into the beere, + and set it against an hole in the wall, and made a circle round the + pot, and then cried, Come Christ, come Christ, come Mounsier, come + Mounsier: And no impe appearing, she cried out and said, she had + devilish daughters, which had carried her impes away in a white bagge, + and wished they might be searched.—The information of Francis Stock, + and John Felgate, taken upon oath before the said Justices. The said + Francis and John say, that the said Sarah Barton, told them, that the + said Marian [Hocket] had given and delivered unto her the said Sarah + three imps, and that the said Marian called them by the names of + Littleman, Pretty-man, and Dainty.—This examinant, Elizabeth Harvie + saith, that about halfe a yeer since, the said Marian Hocket brought + three things to her house, two of them being smaller than mouses, and + the other somewhat bigger and longer; and that the said Marian told + this examinant they were pretty things, and would do her and this + examinant good, if shee this examinant would keep them.—Rose + Hallybread saith, that about fifteen or sixteen yeers since, there was + an imp brought to her house by one Goodwife Hagtree, which imp this + examinant entertained, fed it with oatmeale, and suckled it on her + body, for the space of a yeer and a halfe, or thereabouts, and then + lost it: And this examinant further saith, that about half a yeer + since, one Joyce Boanes (who is now also accused for Witchcraft), + brought to this examinants house another imp, in the likenesse of a + small grey bird, which this examinant received. And this examinant + further saith, that about eight dayes since, Susan Cock, Margaret + Landish, and Joyce Boanes, (all which stand now suspected for + Witchcraft) brought to this examinants house each of them an imp, (in + all three) to which this examinant added one of her own imps; and then + the said Joyce Boanes carryed the said four imps to the house of one + Robert Turner, to torment his servant.—Joyce Boanes saith, that about + thirteen yeers since, shee had two imps which came into the bed to her + in the likenesse of mouses, and that they sucked on this examinants + body. And this examinant also saith, that she carried one of her said + imps, called Rug, to the house of the said Rose Hallybread; and that + her said imp Rug, with the three imps of the said Rose Hallybread, + Susan Cock, and Margaret Landish, each of them sending one, were + carried by this examinant from the house of the said Rose Hallybread, + to the house of the said Robert Turner to kill the servant of the said + Robert.—Susan Cock saith, that about three or four yeeres since, one + Margery Stoakes, this examinants mother, lying upon her death-bed, and + this examinant comming to visit her, shee the said Margery desired + this examinant privately to give entertainment to two of her imps, and + withall told this examinant, they would do this examinant good: And + this examinant saith, that the same night her said mother dyed, the + said two imps came to her accordingly, and sucked on her body: And + this examinant saith, that one of the said imps was like a mouse, and + the name of that was Susan; that the other was of a yellow colour, + about the bigness of a cat; and that the name of that imp was + Besse.—Rebecca Jones saith, that as shee was going to St. Osyth + (where this examinant doth now dwell) to sell her said masters butter, + a man met with her, being in a ragged sute, and having such great + eyes, that this examinant was much afraid of him; who came to this + examinant, and gave her three things like to moules, having foure feet + a piece, but without tayles, and of a black colour, and bid this + examinant nurse the said three things, untill he did desire them + againe; And this examinant asked the said man, what she should give + them to eate, and he told this examinant milke, and that they would + not hurt her, and wished her not to be afraid of them. And the said + man told this examinant, that those three things which he gave her, + would avenge her on her enemies, and bid her murther some, but not too + many, and he would forgive her; and then went away from this + examinant. And this examinant saith, that the names of her three imps + were Margaret, Amie, and Susan. And that a while after, this examinant + and one Joyce Boanes, now in prison, did send each of them an impe to + kill one Thomas Bumstead of St. Osyth: And that the impe which the + said Joyce Boanes sent was a dund one like unto a mouse.—Johan Cooper + saith, That she hath been a witch about twenty yeers, and hath three + familiars, two like mouses, and the third like a frog; the names of + the two like mouses are Jack, and the other Prickeare, and the name of + the third, like a frog, is Frog.—Anne Cate saith, That she hath four + familiars, which shee had from her mother, about two and twenty yeeres + since, and that the names of the said imps are James, Prickeare, + Robyn, and Sparrow: and that three of these imps are like mouses, and + the fourth like a sparrow, which she called Sparrow.'[852] + +In 1646 the Huntingdonshire witches were tried. Elizabeth Weed of Great +Catworth confessed that— + + 'about one and twenty yeares since she being saying her Prayers in the + evening about bedtime, there did appeare unto her three Spirits, one + in the likeness of a young man or boy, and the other two of two + Puppies, the one white and the other black. Being demanded the name of + the lesser Spirits, shee saith the name of the white one was Lilly, + and the blacke one Priscill; and that the office of Lilly was to hurt + man, woman, or childe; and the office of Priscill was to hurt Cattell + when she desired.—Francis Moore saith, that about eight yeares since + she received a little blacke puppy from one Margaret Simson of great + Catworth, which dog the said Margaret had in her bed with her, and + took it thence when she gave it to the Examinate: The Examinate + further saith, that the said Margaret told her, that she must keep + that dogge all her life time; and if she cursed any Cattell, and set + the same dog upon them, they should presently dye, and the said + Margaret told her that she had named it already, his name was Pretty. + And the said Examinate further saith, that about the same time one + goodwife Weed gave her a white Cat, telling her, that if she would + deny God, and affirme the same by her bloud, then whomsoever she + cursed and sent that Cat unto, they should dye shortly after. + Whereupon the said Examinate saith that shee did deny God, and in + affirmation thereof shee pricked her finger with a thorne, whence + issued bloud, which the Cat presently licked, and the said gooodwife + (_sic_) Weed named the Cat _Tissy_. And she further saith, that she + killed the said Dog and Cat about a yeare since.—Joan Wallis of + Keiston said [that the Devil came to her] and shee asked what his name + was, and he said his name was Blackeman, and asked her if she were + poore, and she said I; then he told her he would send one Grissell and + Greedigut to her, that shall do any thing for her. And after Blackman + was departed from her, within three or four dayes, Grissell and + Greedigut came to her, in the shapes of dogges with great brisles of + hogges haire upon their backs.' The accounts given by John Winnick, + Ellen Shepheard, and Anne Desborough suggest that they are confused + amplifications of the ritual to be observed in taking a familiar, the + ritual being clearly given in the confession of Francis Moore when she + was presented with the cat Tissy. John Winnick said, 'On a Friday + being in the barne [where he lost his purse] there appeared unto him a + Spirit, blacke and shaggy, and having pawes like a Beare, but in bulk + not fully so big as a Coney. The Spirit asked him what he ailed to be + so sorrowfull, this Examinate answered that he had lost a purse and + money, and knew not how to come by it againe. The Spirit replied, if + you will forsake God and Christ, and fall down and worship me for your + God, I will help you to your purse and mony againe: This Examinate + said he would, and thereupon fell down upon his knees and held up his + hands. Then the Spirit said, tomorrow about this time of the day, you + shall find your purse. Whereupon at the time prefixed, this Examinate + went unto the place, and found his purse upon the floore and tooke it + up, and looking afterwards into it, he found there all the money that + was formerly lost: but before he had looked into it, the same Spirit + appears unto him, and said, there is your purse and your money in it: + and then this Examinate fell downe upon his knees and said, my Lord + and God I thanke you. The said Spirit at that time brought with him + two other Spirits, for shape, bignesse, and colour, the one like a + white Cat, the other like a grey Coney: and while this Examinate was + upon his knees, the Beare Spirit spake to him, saying, you must + worship these two Spirits as you worship me, and take them for your + Gods also: then this Examinate directed his bodie towards them, and + call'd them his Lords and Gods. Then the Beare Spirit told him that + when he dyed he must have his soule, whereunto this Examinate yielded. + Hee told him then also that they must suck of his body, to which this + Examinate also yielded.—Ellen Shepheard saith that about five years + since, when she was in her homsted at Molesworth, there appeared unto + her a Spirit, somewhat like a Rat, but not fully so big, of an + iron-grey colour, and said you must goe with me, and she said, I will + not, avoid Satan, and thereupon he went away. Shee saith, that within + a short time after, going into the field, cursing, and fretting, and + blaspheming, there appeared three Spirits more with the former in the + fashion of Rats, of an iron-grey, and said, you must forsake God and + Christ, and goe with me, and take those Spirits for your Gods, and you + shall have all happinesse, whereunto she consented: And moreover they + said unto her, that when she dyed, they must have her body and soule, + and said they must have blood from her, which she granted, and + thereupon they sucked her upon and about her hippes.—Anne Desborough + confesseth, that about thirty yeares since, the first weeke of Cleane + Lent, there appeared unto her a thing some-what bigger than a Mouse, + of a brown colour, and of the likenesse of a mouse. This was while + shee lived at Tichmarsh in the County of Northampton: she being there + in bed, and in a dreame, the said likenesse then gave her a nip, and + thereby awakened her out of her dreame, and then told her (when she + was awakened) that it must have part of her soule; whereupon she was + in a great feare, and gave him no answer, but prayed to God, and + thereupon it vanished away from her. About five dayes after, the same + Mouse appeared to her againe, bringing with it another Mouse, about + the bignesse of an ordinary Mouse, or very little bigger, browne like + the former, save only that the latter had some white about the belly, + whereas the former was all browne. Then the Mouse that first appeared, + said, we must sucke of your body. She yielded to them, and said, they + should; upon her yielding, they went to her and sucked of her bodie, + where the markes are found. The bigger mouse she called Tib, and the + lesser Jone. Tib told her that she must forsake God and Christ, and + take them for her Gods, telling her that when she dyed, they must have + her soule, to all which she yielded.'[853] + +In Cambridgeshire in 1647 Dorothy Ellis 'saith that about thirtie yeares +since shee being much troubled in her minde there appeared unto hir the +Devell in the liknes of a great catt and speak unto this ex^t and demanded +of hir hir blood w^ch she gave hime after which the spirit in the liknes of +a catt suck upon the body of this ex^t and the first thing this ex^t +commanded her spirit to doe was to goe and be witch four of the cattell of +Tho. Hitch all which cattell presently died '.[854] John Palmer of St. +Albans in 1649, 'upon his compact with the Divel, received a flesh brand, +or mark, upon his side, which gave suck to two familiars, the one in the +form of a dog, which he called George, and the other in the likeness of a +woman, called Jezebell.'[855] Of the Somerset witches in 1664, Alice Duke +'confesseth that her Familiar doth commonly suck her right Breast about +seven at night, in the shape of a little Cat of a dunnish colour, which is +as smooth as a Want, and when she is suckt, she is in a kind of a +Trance.—Christian Green saith, The Devil doth usually suck her left Brest +about five of the Clock in the Morning in the likeness of an Hedghog, +bending, and did so on Wednesday Morning last. She saith that it is painful +to her, and that she is usually in a trance when she is suckt.'[856] In +1665 Abre Grinset of Dunwich in Suffolk 'did confess that the Devil did +appear in the form of a Pretty handsom Young Man first; and since Appeareth +to her in the form of a blackish Gray Cat or Kitling, that it sucketh of a +Tett and hath drawn blood.'[857] + +The only published account of the animal familiar in France shows a +combination of the two classes, for the creature was a toad kept in the +house, fed in a particular way, and used for divination. + +Silvain Nevillon and Gentien le Clerc were tried at Orleans in 1614. +Silvain confessed— + + 'qu'il y a des Sorciers qui nourrissent des Marionettes, qui sont de + petits Diableteaux en forme de Crapaux, & leur font manger de la + bouillie composée de laict & de farine, & leur donnent le premier + mourceau, & n'oseroient s'absenter de leur maison sans leur demander + congé, & luy faut dire combien de temps ils seront absens, comme trois + ou quatre iours, & si elles disent que c'est trop, ceux qui les + gardent, n'osent faire leur voyage ny outre-passer leur volonté. Et + quand ils veulent aller en marchandise ou ioüer, & sçauoir s'il y fera + bon, ils regardent si les-dites Marionettes sont ioyeuses, en ce cas + ils vont en marchandise, ou ioüer: mais si elles sont maussades & + tristes, ils ne bougent de la maison.—Gentil ou Gentiẽ le Clerc + dit qu'il y auoit plus d'acquest en sa Marionette qu'en Dieu. Et auoit + veu souuent la Marionette dudit Neuillon, qui est comme vn gros + crapaut tout noir, comme d'vne fourrure noire, & estoit dans vne + boëtte caché soubs vn carreau, qui sautoit & leuoit quand on vouloit + donner à manger audit crapaut. Qu'il l'a veu encore puis six sepmaines + en la ruelle du lict dudict Neuillon, & qu'il a veu qu'il l'apportoit + vne autre fois dans son manteau, qu'il luy a dit vne douzaine de fois, + que s'il vouloit il luy en feroit auoir vne. Qu'il y auoit plus profit + en icelle qu'en Dieu, & qu'il gagneroit rien à regarder Dieu: mais que + sa Marionette luy apportoit tousiours quelque chose.'[858] With this + may be compared the account of a Lapp familiar in 1653: 'Dans chaque + maison il y a un gros chat noir, duquel ils font grand estime, parlant + à luy comme s'il avoit de la raison, ne font rien qu'il ne luy + communique, croyans qu'il leur aide en leurs entreprises, ne manquans + tous les soirs de sortir de leurs cabannes pour le consulter, & les + suit par tout où ils vont, tant à la pesche qu'à la chasse. Quoy que + cet animal ait la figure d'un chat par son regard, qui est + épouvantable, j'ay creu & croy encore que c'est un Diable familier.' + + +3. _Methods of obtaining Familiars_ + +There seem to have been four methods of obtaining familiars: 1, by gift +from the Devil; 2, by gift from a fellow-witch; 3, by inheritance; 4, by +magical ceremonies. Of these, Nos. 2 and 3 appear to be confined to the +domestic familiar, consequently they are found chiefly in the eastern +counties of England. + +1. The gift of the Devil was sometimes a divining familiar, sometimes a +domestic familiar, commonly presented at the admission ceremony. As the +divining familiar it represented the Devil himself, and the 'responses' +received to questions were believed to come from him. As the essential +point of this class of familiar was that it should be a species of animals +and not one special animal, the devil merely appointed to the witch what +species she should observe in divining. The domestic familiar, being a +small animal, could be actually given into the hands of the witch, with +instructions for its feeding and for the method of using it. It was +sometimes, but not always, identified with the devil, and was usually[859] +called an 'imp',[860] perhaps with the idea of a small or +miniature Devil, like the Marionette of Silvain Nevillon. It acted as the +Devil's substitute when he himself was not present, and was endowed with +some, though not all, of his power; for this reason the witch often had +more than one familiar, each to serve a single purpose. In 1645 at Ipswich +Mother Lakeland confessed that after she had signed the covenant with the +Devil, 'he furnished her with three Imps, two little Dogs and a Mole.'[861] +In the same year, Rebecca Jones, an Essex witch, + + 'saith, that as shee was going to St Osyth to sell her masters butter, + a man met with her, being in a ragged sute, and having such great + eyes, that this examinant was much afraid of him; who came to this + examinant and gave her three things like to moules, having foure feet + a piece, but without tayles, and of a black colour, and bid this + examinant nurse the said three things, untill he did desire them + againe; And the said man told this examinant, that those three things + which he gave her, would avenge her on her enemies, and bid her + murther some, but not too many, and he would forgive her; and then + went away from this examinant.'[862] + +In 1646 the Huntingdonshire witch, Joane Wallis, said that Blackman 'told +her he would send one Grissell and Greedigut to her, that shall do any +thing for her. And after Blackman was departed from her, within three or +four dayes, Grissell and Greedigut came to her, in the shapes of +dogges.'[863] Another witch of the same Coven, Elizabeth Weed, confessed +that 'there did appeare unto her three Spirits, one in the likenesse of a +young man or boy, and the other two of two Puppies, the one white and the +other black.'[864] + +2. The gift from a fellow-witch was always a domestic familiar, as to the +Devil alone belonged the power of appointing a divining familiar; therefore +this method of obtaining a familiar is found only in the eastern counties +and other places where the domestic or sucking familiar is recorded. In +1556 Elizabeth Francis, whose evidence was corroborated by Mother +Waterhouse, said that 'she came to one mother Waterhouse her neighbour, she +brought her this cat in her apron and taught her as she was instructed by +her grandmother Eue, telling her that she must cal him Sathan and geue him +of her bloude and bread and milke as before.—Mother Waterhouse said, she +receyued this cat of this Frances wife in the order as is before +sayde.'[865] In 1566 John Walsh, the Dorset witch, 'being demaunded whether +he had euer any Familiar or no: he sayth that he had one of his sayde +mayster. He being demaunded howe long he had the vse of the Familiar: He +sayd one yeare by his sayd maister's life, and iiii yeres after his +death.'[866] An Essex witch in 1588 had three familiars, 'one like a cat, +which she called Lightfoot. This Lightfoote, she said, one mother Barlie, +of W., solde her aboue sixteene yeares ago, for an ouen cake, and told her +the Cat would do her good seruice, if she woulde, she might send her of her +errand.'[867] At Orleans in 1614 Gentil le Clerc said that he had seen +Nevillon's familiar, and that Nevillon 'luy a dit vne douzaine de fois, que +s'il vouloit il luy en feroit auoir vne'.[868] Elizabeth Clarke in Essex in +1645 said she 'had three impes from her mother, which were of a broune +colour, and two from old beldam Weste. The said Anne Weste seemed much to +pitie this examinant for her lamenesse (having but one leg) and her +poverty; And said to this examinant, That there was wayes and meanes for +her to live much better then now shee did: And said, that shee would send +to this examinant a thing like a little kitlyn, which would fetch home some +victualls for this examinant; and that it should doe her no hurt.'[869] The +Huntingdonshire witch, Francis Moore, in 1646, 'saith that about eight +yeares since she received a little blacke puppy from one Margaret Simson of +great Catworth. The Examinate further saith, that the said Margaret told +her, that she must keep that dogge all her life time; and if she cursed any +Cattell, and set the same dog upon them, they should presently dye. And the +said Examinate further saith, that about the same time one goodwife Weed +gave her a white Cat, telling her, that if she would deny God, and affirme +the same by her bloud, then whomsoever she cursed and sent that Cat unto, +they should dye shortly after.'[870] + +3. The profession of the witch-religion being hereditary, it is not +uncommon to find that the familiar descended from mother to daughter. This, +like the familiar given by one witch to another, was the domestic familiar. +It was sometimes presented during the mother's lifetime or was left as a +legacy at her death. Elizabeth Francis in 1556 stated that 'she learned +this arte of witchcraft at the age of xii yeres of hyr grandmother whose +nam mother Eue of Hatfyelde Peuerell, disseased. Item when shee taughte it +her, she counseiled her to renounce GOD and his worde and to geue of her +bloudde to Sathan (as she termed it) whyche she delyuered her in the +lykenesse of a whyte spotted Catte.'[871] In 1582 Ales Hunt of St. Osyth +confessed to having two spirits, and 'saith, that her sister (named +Margerie Sammon) hath also two spirites like Toades, the one called Tom, +and the other Robbyn: And saith further, her sayde Syster and shee had the +sayd spyrites of their Mother, Mother Barnes.'[872] In 1597 the Derbyshire +witch, Alse Gooderidge, stated that 'the Diuell appeared to me in lykenesse +of a little partie-colored dog red and white, and I called him Minny. She +saide she had her familiar of her mother.'[873] The Essex witches, tried in +1645, also inherited familiars from their mothers. Anne Cooper confessed +'that she the said Anne offered to give unto her daughter Sarah Cooper an +impe in the likenes of a gray kite (i.e. kit, or cat), to suck on the said +Sarah.—Susan Cock saith, that about three or four yeeres since, one +Margery Stoakes, this examinants mother, lying upon her death-bed, and this +examinant comming to visit her, shee the said Margery desired this +examinant privately to give entertainment to two of her imps, and withall +told this examinant, they would do this examinant good; And this examinant +saith, that the same night her said mother dyed, the said two imps came to +her accordingly, and sucked on her body.—Anne Cate saith, That she hath +four familiars, which shee had from her mother, about two and twenty yeeres +since.'[874] In 1667 at Liverpool, 'Margaret Loy, being arraigned for a +witch, confessed she was one; and when she was asked how long she had so +been, replied, Since the death of her mother, who died thirty years ago; +and at her decease she had nothing to leave her, and this widow Bridge, +that were sisters, but her two spirits; and named them, the eldest spirit +to this widow, and the other spirit to her the said Margaret Loy.'[875] +This inheritance of a familiar may be compared with the Lapp custom: 'The +Laplanders bequeath their Demons as part of their inheritance, which is the +reason that one family excels another in this magical art.'[876] + +4. The method of obtaining a familiar by means of magical words or actions +is clearly described in two modern examples: + + 'Sometime in the beginning of the last century, two old dames attended + the morning service at Llanddewi Brefi Church, and partook of the Holy + Communion; but instead of eating the sacred bread like other + communicants, they kept it in their mouths and went out. Then they + walked round the Church outside nine times, and at the ninth time the + Evil One came out from the Church wall in the form of a frog, to whom + they gave the bread from their mouths, and by doing this wicked thing + they were supposed to be selling themselves to Satan and become + witches.—There was an old man in North Pembrokeshire, who used to say + that he obtained the power of bewitching in the following manner: The + bread of his first Communion he pocketed. He made pretence at eating + it first of all, and then put it in his pocket. When he went out from + the service there was a dog meeting him by the gate, to which he gave + the bread, thus selling his soul to the Devil. Ever after, he + possessed the power to bewitch.'[877] + +On the analogy of these two examples, I suggest that in the accounts of +familiars offering themselves to the witch, there was, previous to such +appearance, some formula of words or some magical action which are not +recorded. The animal, which first appeared after such words or actions, +would be considered as the Devil, as in the two cases quoted above. Such an +explanation accounts for the statements of some of the witches that on the +appearance of the animal they at once renounced the Christian religion and +vowed obedience to the new God. It is noticeable that in many cases the +accused acknowledged that, before the appearance of the animal, they had +been 'banning and cursing', in other words, calling on the Devil; the +appearance of the animal, after such summons, produced neither surprise nor +alarm, and in fact seems to have been regarded as the effect of their +words. + +In 1556 Joan Waterhouse, the eighteen-year-old daughter of the witch Mother +Waterhouse, of Hatfield Peveril, being angry with another girl, 'shee +goinge home dydde as she had seene her mother doe, callynge Sathan, whiche +came to her (as she sayd) in the lykenes of a great dogge'.[878] At +Aberdeen in 1597 Agnes Wobster said that the Devil appeared 'in the liknes +of a lamb, quhom thow callis thy God, and bletit on the, and thaireftir +spak to the'.[879] James Device, one of the chief of the Lancashire witches +in 1613, confessed 'that vpon Sheare Thursday was two yeares, his +Grand-Mother Elizabeth Sothernes, alias Dembdike, did bid him this +Examinate goe to the Church to receiue the Communion (the next day after +being Good Friday) and then not to eate the Bread the Minister gaue him, +but to bring it and deliuer it to such a thing as should meet him in his +way homewards: Notwithstanding her perswasions, this Examinate did eate the +Bread; and so in his comming homeward some fortie roodes off the said +Church, there met him a thing in the shape of a Hare, who spoke vnto this +Examinate, and asked him whether hee had brought the Bread.'[880] In 1621 +Elizabeth Sawyer, the witch of Edmonton, said that 'the first time that the +Diuell came vnto me was, when I was cursing, swearing, and +blaspheming'.[881] The evidence of the Huntingdonshire witches, John +Winnick and Ellen Shepheard, in 1646 (see above, p. 219), and of Dorothy +Ellis of Cambridgeshire in 1647, also show that the animal which appeared +to the witch after an access of emotion was at once acknowledged as God and +accepted as the familiar. Mary Osgood of Andover in 1692 'confesses that +about 11 years ago, when she was in a melancholy state and condition, she +used to walk abroad in her orchard; and upon a certain time, she saw the +appearance of a cat, at the end of the house, which yet she thought was a +real cat. However, at that time, it diverted her from praying to God, and +instead thereof she prayed to the devil.[882] + +The familiars in human form were human beings usually of the sex opposite +to that of the witch. As these familiars were generally called 'Devils' it +is sometimes difficult to distinguish them from the Grand-master;[883] but +the evidence, taken as a whole, suggests that at certain parts of the +ritual every individual of the company was known as a Devil. This +suggestion is borne out in the modern survival of an ancient dance in the +Basses-Pyrénées, where the dancers to this day are called Satans.[884] + +Lady Alice Kyteler, in 1324, was accused that the Devil came to her +'quandoque in specie cujusdam aethiopis cum duobus sociis'.[885] In 1598 +the Lyons witches, Thievenne Paget and Antoine Tornier, speak of 'leurs +Demons' as distinct from the great Devil, and the evidence of all the other +witches shows that 'il y a encor des Demons, qui assistent à ces +danses'.[886] De Lancre says that there was more than one Devil: the great +one, who was called Maître Leonard, and a little one called Maître Jean +Mullin. It was this smaller Devil who held the meetings in the absence of +the Chief: + + 'en la place du Grãd maistre, il n'y auoit qu'vn petit Diable ou Demon + qui n'auoit point de cornes, lequel ne contentoit pas la compagnie + comme son maistre. Qu'elles n'auoient tant de confiance en toute la + trouppe des mauuais Anges qu'en celuy seul qu'ils auoient accoustumé + d'adorer & seruir.—À table on se sied selon sa qualité, ayant chacun + son Demon assis auprés, & parfois vis à vis. Et quand ils ont mangé, + chaque Demon prèd sa disciple par la main, & danse auec elle.'[887] + +In 1618 Joan Willimott of Leicester confessed 'that shee hath a Spirit +which shee calleth Pretty, which was giuen vnto her by William Berry, whom +she serued three yeares; the Spirit stood vpon the ground in the shape and +forme of a Woman, which Spirit did aske of her her Soule, which shee then +promised vnto it, being willed thereunto by her Master'.[888] In 1633, +Margaret Johnson, the Lancashire witch, stated that 'besides theire +particular familiars or spirits, there was one greate or grand devill, or +spirit, more eminent than the rest. Shee allsoe saith, yt if a witch have +but one marke, shee hath but one spirit; if two, then two spirits; if +three, yet but two spirits. Shee alsoe saith, that men witches usually have +women spirits, and women witches men spirits.'[889] In 1649 at St. Albans a +man witch had 'two familiars, the one in the form of a dog, which he called +George, and the other in the likeness of a woman, called Jezebell'.[890] In +1662 at Auldearne Issobell Gowdie confessed + + 'ther is threttein persones in ilk Coeven; and ilk on of vs has an + Sprit to wait wpon ws, quhan ve pleas to call wpon him. I remember not + all the Spritis names; bot thair is on called Swein, quhilk waitis + wpon the said Margret Wilson in Aulderne; he is still [always] clothed + in grass-grein. The nixt Sprit is called Rorie, who waitis wpon Bessie + Wilsone, in Aulderne; he is still clothed in yallow. The third Sprit + is called The Roring Lyon, who waitis wpon Issobell Nicoll, in + Lochlow, and he is still clothed in sea-grein. The fowrth Spirit is + called Mak Hector, qwho waitis wpon Jean Martein, dawghter to the said + Margret Wilson; he is a yowng-lyk Devill, clothed still in + grass-grein.... The nam of the fyft Sprit is Robert the Rule, and he + still clothed in sadd-dun, and seimis to be a Comander of the rest of + the Spritis; and he waittis wpon Margret Brodie, in Aulderne. The name + of the saxt Sprit is called Thieff of Hell, Wait wpon Hir Selfe; and + he waitis also on the said Bessie Wilson. The name of the sevinth + Sprit is called The Read Reiver; and he is my owin Spirit, that + waittis on my selfe, and is still clothed in blak. The aucht Spirit is + called Robert the Jackis, still clothed in dune, and seimes to be + aiged. He is ane glaiked gowked Spirit. The nynth Spirit is called + Laing. The tenth Spirit is named Thomas a Fearie, &c.[891] Ther wilbe + many vther Divellis, waiting wpon our Maister Divell; bot he is bigger + and mor awfull than the rest of the Divellis, and they all reverence + him. I will ken them all, on by on, from vtheris, quhan they appeir + lyk a man.' + +In a later confession Issobell gave the names more fully. 'The names of owr +Divellis that waited wpon ws, ar thes. First, Robert, the Jakis; Sanderis, +the Read Reaver; Thomas, the Fearie; Swein, the roaring Lion; Thieffe of +Hell, wait wpon hir self; Makhectour; Robert, the Rule; Hendrie Laing; and +Rorie.'[892] In Connecticut in 1662 'Robert Sterne testifieth as followeth: +I saw this woman goodwife Seager in ye woods wth three more women and with +them I saw two black creatures like two Indians but taller. I saw the women +dance round these black creatures and whiles I looked upon them one of the +women G. Greensmith said looke who is yonder and then they ran away up the +hill. I stood still and ye black things came towards mee and then I turned +to come away.'[893] + + +4. _Transformations into Animals_ + +The belief that human beings can change themselves, or be changed, into +animals carries with it the corollary that wounds received by a person when +in the semblance of an animal will remain on the body after the return to +human shape. This belief seems to be connected with the worship of +animal-gods or sacred animals, the worshipper being changed into an animal +by being invested with the skin of the creature, by the utterance of +magical words, by the making of magical gestures, the wearing of a magical +object, or the performance of magical ceremonies. The witches of the +sixteenth and seventeenth centuries appear to have carried on the tradition +of the pre-Christian cults; and the stories of their transformations, when +viewed in the light of the ancient examples, are capable of the same +explanation. Much confusion, however, has been caused by the religious and +so-called scientific explanations of the contemporary commentators, as +well as by the unfortunate belief of modern writers in the capacity of +women for hysteria. At both periods pseudo-science has prevented the +unbiassed examination of the material. + +There are no records extant of the animals held sacred by the early +inhabitants of Great Britain, but it is remarkable that the range of the +witches' transformations was very limited; cats and hares were the usual +animals, occasionally but rarely dogs, mice, crows, rooks, and bees. In +France, where the solemn sacrifice of a goat at the Sabbath points to that +animal being sacred, it is not surprising to find both men and women +witches appearing as goats and sheep. Unless there were some definite +meaning underlying the change of shape, there would be no reason to prevent +the witches from transforming themselves into animals of any species. It +would seem then that the witches, like the adorers of animal gods in +earlier times, attempted to become one with their god or sacred animal by +taking on his form; the change being induced by the same means and being as +real to the witch as to Sigmund the Volsung[894] or the worshipper of +Lycaean Zeus.[895] + +In the earlier cults the worshipper, on becoming an animal, changed his +outward shape to the eye of faith alone, though his actions and probably +his voice proclaimed the transformation. The nearest approach to an outward +change was by covering the body with the skin of the animal, or by wearing +a part of the skin or a mask. The witches themselves admitted that they +were masked and veiled, and the evidence of other witnesses goes to prove +the same. Boguet suggests that the disguise was used to hide their +identity, which was possibly the case at times, but it seems more probable, +judging by the evidence, that the masking and veiling were for ritual +purposes. + +In Lorraine in 1589 a male witness stated that 'indem wird er eine Höle, +welche sie nennen die Morelianische Klippe, gewahr, darinnen sechs Weiber +mit Larven umb ein Tisch voll guldernen und silbernen Geschieren herumb +tanzten'.—Bernhardt's Nicolaea said that she had seen in an open field +'mitten am hellen Tage, einen Tantz von Männern und Weibern, und weil +dieselben auff eine besondere Weise und hinterrücks tantzten, kam es ihr +frembd für, stunde derhalben still, und sahe mit allem Fleiss zu da ward +sie gewahr, das etliche in dem Reyhen waren so Geiss und Kuhfuss +hatten'.[896] At North Berwick in 1590 seven score witches 'danced endlong +the Kirk yard. John Fian, missellit [muffled, masked] led the ring.'[897] +The witches whom Boguet examined in 1598 confessed to using masks: 'Les +Sorciers dansent doz cõtre doz, pour ne pas estre recogneus; pour la mesme +raison ils se masquent encor' auiourd'huy pour la plus part.—Ils se +masquent pour le iour d'huy, selon que Clauda Paget l'a confessé, & auec +elle plusieurs autres.—Estienne Poicheux rapportoit que partie des femmes, +qu'elle auoit veuës au Sabbat, estaient voilées. Et pour cela aussi les +Lombards par leurs loix les appellent _Mascas_.'[898] In 1609 de Lancre +points out that in the Basses-Pyrénées there were two grades of witches: +'Il y en a de deux sortes. Aucũs sont voilez pour doñer opinion aux +pauures que ce sont des Princes & grãds seigneurs. Les autres sont +decouuerts & tout ouuertemêt dãcent, & ceux cy ne sont si prés du maistre, +si fauoris ne si employez.'[899] In 1613 Barbe, the wife of Jean-Remy Colin +de Moyemont, said that 'elle a veu dancer les assistans en nombre de sept à +huict personnes, partie desquelles elle ne cognoissoit ad cause des masques +hideux qu'elles auoient de noire.'[900] + +Josine Deblicq in Hainault (1616) was asked, 'Que savez vous de la +troisième danse? R. Elle eut lieu au Rond-Chêneau, sur le chemin de +Nivelles, près d'une fontaine. Il y avait bien 21 ou 22 femmes, toutes +masquées, chacune avec son amoureux accoutré d'un déguisement bleu, jaune +ou noir.'[901] In 1652 a French witch 'dist qu'elles dansoient les dots +l'une à l'autre et qu'au milieux il y auoit vne feme masquée tenant vne +chandelle'.[902] + +It will be seen from the above that the witches were often disguised at the +dance, a fact strongly suggesting that the masking was entirely ritual. As +the witch trials in Great Britain seldom mention, much less describe, the +dance, it follows that the greater number of the cases of masks are found +in France, though a few occur in Scotland, still fewer in England. + +The transformation by means of an animal's skin or head is mentioned in the +_Liber Poenitentialis_ of Theodore in 668 (see p. 21). It continued among +the witches, and in 1598 in the Lyons district 'il y a encor des Demons, +qui assistent à ces danses en forme de boucs, ou de moutons. Antoine +Tornier dit, que lors qu'elle dansoit, vn mouton noir la tenoit par la main +auec ses pieds bien haireux, c'est à dire rudes & reuesches'.[903] + +In many cases it is very certain that the transformation was ritual and not +actual; that is to say the witches did not attempt to change their actual +forms but called themselves cats, hares, or other animals. In the Aberdeen +trials of 1596-7 the accused are stated to have 'come to the Fish Cross of +this burgh, under the conduct of Sathan, ye all danced about the Fish Cross +and about the Meal market a long space'. Here there is no suggestion of any +change of form, yet in the accusation against Bessie Thom, who was tried +for the same offence, the dittay states that 'there, accompanied with thy +devilish companions and faction, transformed in other likeness, some in +hares, some in cats, and some in other similitudes, ye all danced about the +Fish Cross'.[904] In 1617 in Guernsey Marie Becquet said that 'every time +that she went to the Sabbath, the Devil came to her, and it seemed as +though he transformed her into a female dog'.[905] Again at Alloa in 1658, +Margret Duchall, describing the murder of Cowdan's bairns, said 'after they +war turned all in the liknes of cattis, they went in ouer Jean Lindsayis +zaird Dyk and went to Coudans hous, whair scho declared, that the Dewill +being with tham went up the stair first with margret tailzeor Besse Paton +and elspit blak'. On the other hand, Jonet Blak and Kathren Renny, who were +also present and described the same scene, said nothing about the cat-form, +though they particularize the clothes of the other witches. Jonet Blak +said, 'the diwell, margret tailzeor with ane long rok, and kathren renny +with the short rok and the bony las with the blak pok all went up the stair +togidder'; while Kathren Renny said that 'ther was ane bony las with ane +blak pok, who went befor ower Jean Lindsayis zaird dyk and Margret tailzeor +with hir'.[906] The evidence of Marie Lamont (1662) suggests the same idea +of a ritual, though not an actual, change; 'shee confessed, that shee, +Kettie Scot, and Margrat Holm, cam to Allan Orr's house in the likenesse of +kats, and followed his wif into the chalmer'; and on another occasion 'the +devil turned them in likeness of kats, by shaking his hands above their +heads'.[907] In Northumberland (1673) the same fact appears to underlie the +evidence. Ann Armstrong declared that at a witch meeting Ann Baites 'hath +been severall times in the shape of a catt and a hare, and in the shape of +a greyhound and a bee, letting the divell see how many shapes she could +turn herself into.—They [the witches] stood all upon a bare spott of +ground, and bid this informer sing whilst they danced in severall shapes, +first of a haire, then in their owne, and then in a catt, sometimes in a +mouse, and in severall other shapes.—She see all the said persons +beforemencioned danceing, some in the likenesse of haires, some in the +likenesse of catts, others in the likenesse of bees, and some in their owne +likenesse.'[908] + +The method of making the ritual change by means of magical words is +recorded in the Auldearne trials, where Isobel Gowdie, whose evidence was +purely voluntary, gives the actual words both for the change into an animal +and for the reversion into human form. To become a hare: + + 'I sall goe intill ane haire, + With sorrow, and sych, and meikle caire, + And I sall goe in the Divellis nam, + Ay whill I com hom againe.' + +To become a cat or a crow the same verse was used with an alteration of the +second line so as to force a rhyme; instead of 'meikle caire', the words +were 'a blak shot' for a cat, and 'a blak thraw' for a crow or craw. To +revert again to the human form the words were: + + 'Hare, hare, God send thee care. + I am in an hare's likeness just now, + But I shall be in a woman's likeness even now', + +with the same variation of 'a black shot' or 'a black thraw' for a cat or a +crow. The Auldearne witches were also able to turn one another into +animals: + + 'If we, in the shape of an cat, an crow, an hare, or any other + likeness, &c., go to any of our neighbours houses, being Witches, we + will say, I (or we) conjure thee Go with us (or me). And presently + they become as we are, either cats, hares, crows, &c., and go with us + whither we would. When one of us or more are in the shape of cats, and + meet with any others our neighbours, we will say, Devil speed thee, Go + thou with me. And immediately they will turn in the shape of a cat, + and go with us.'[909] + +The very simplicity of the method shows that the transformation was ritual; +the witch announced to her fellow that she herself was an animal, a fact +which the second witch would not have known otherwise; the second witch at +once became a similar animal and went with the first to perform the ritual +acts which were to follow. The witches were in their own estimation and in +the belief of all their comrades, to whom they communicated the fact, +actually animals, though to the uninitiated eye their natural forms +remained unchanged. This is probably the explanation of Marie +d'Aspilcouette's evidence, which de Lancre records in 1609: + + 'Elle a veu aussi les sorcieres insignes se changer en plusieurs + sortes de bestes, pour faire peur à ceux qu'elles rencontroient: Mais + celles qui se transformoyent ainsi, disoyent qu'elles n'estoyent + veritablement transformees, mais seulement qu'elles sembloyent l'estre + & neantmoins pendant qu'elles sont ainsi en apparences bestes, elles + ne parlent du tout point'.[910] + +The best example of transformation by means of a magical object placed on +the person is from Northumberland (1673), where Ann Armstrong stated that +'Anne Forster come with a bridle, and bridled her and ridd upon her +crosse-leggd, till they come to [the] rest of her companions. And when she +light of her back, pulld the bridle of this informer's head, now in the +likenesse of a horse; but, when the bridle was taken of, she stood up in +her owne shape.... This informant was ridden upon by an inchanted bridle by +Michael Aynsly and Margaret his wife, Which inchanted bridle, when they +tooke it of from her head, she stood upp in her owne proper person.... Jane +Baites of Corbridge come in the forme of a gray catt with a bridle hanging +on her foote, and bridled her, and rid upon her in the name of the +devill.'[911] This is again a clear account of the witch herself and her +companions believing in the change of form caused by the magical object in +exactly the same way that the shamans believe in their own transformation +by similar means. + +The Devil had naturally the same power as the witches, but in a greater +degree. The evidence of Marie Lamont quoted above shows that he transformed +them into animals by a gesture only. It seems possible that this was also +the case with Isobel Shyrie at Forfar (1661), who was called 'Horse' and +'the Devil's horse'. The name seems to have given rise to the idea that +'she was shod like a mare or a horse'; she was in fact the officer or +messenger who brought her companions to the meetings. She was never seen in +the form of a horse, her transformation being probably effected by the +Devil, in order that she might 'carry' the witches to and from the +meetings; Agnes Spark said that Isobel 'carried her away to Littlemiln, +[and] carried her back again to her own house'.[912] + +There is also another method of transformation, which is the simplest. The +witches themselves, like their contemporaries, often believed that the +actual animals, which they saw, were human beings in animal form. Jeannette +de Belloc, aged twenty-four, in the Basses-Pyrénées (1609), described the +Sabbath as 'vne foire celebre de toutes sortes de choses, en laquelle +aucuns se promenẽt en leur propre forme, & d'autres sont transformez ne +scayt pourquoy, en animaux. Elle n'a iamais veu aucune d'elles se +trãsformer en beste en sa presence, mais seulement certaines bestes courir +par le sabbat.'[913] Helen Guthrie of Forfar (1661) states the case with +even greater simplicity: 'The last summer except one, shee did sie John +Tailzeour somtymes in the shape of a todde, and somtymes in the shape of a +swyn, and that the said Johne Tailzeour in these shapes went wp and doune +among William Millne, miller at Hetherstakes, his cornes for the +destructioune of the same, because the said William hade taken the mylne +ouer his head; and that the diuell cam to her and pointed out Johne +Tailzeour in the forsaid shapes unto her, and told her that that wes Johne +Tailzeour.'[914] + +FOOTNOTES: + +[Footnote 831: Forbes, ii, p. 33.] + +[Footnote 832: _Examination of John Walsh._] + +[Footnote 833: Pitcairn, i, pt. ii, p. 236.] + +[Footnote 834: _Spalding Club Misc._, i, pp. 157-60.] + +[Footnote 835: _Alse Gooderidge_, p. 27.] + +[Footnote 836: From an unpublished trial in the Justiciary Court at +Edinburgh.] + +[Footnote 837: Glanvil, pt. ii, pp. 136, 137, 152.] + +[Footnote 838: Sharpe, p. 191.] + +[Footnote 839: Forbes, ii, pp. 33.] + +[Footnote 840: F. Hutchinson, _Hist. Essay_, p. 77.] + +[Footnote 841: Giffard, p. 18.] + +[Footnote 842: _Witches at Chelmsford_, pp. 24-32; Philobiblon Soc., viii.] + +[Footnote 843: _Rehearsall_, par. 2-5.] + +[Footnote 844: Also called Tissey. Compare the name of the magic cat given +to Frances More by Goodwife Weed, p. 219.] + +[Footnote 845: In Ales Hunt's own confession (q. v.) the animals in +question are called _colts_. I would suggest that this is _cotes_, the +well-known provincialism for _cats_; but the recorder understood the word +as _colts_ and further improved it into _horses_.] + +[Footnote 846: _Witches taken at St. Oses_, A 3, A 5, C 3 and 4, B 2, B 5 +and C 1, B 3.] + +[Footnote 847: Giffard, pp. 19, 27, 39.] + +[Footnote 848: Potts, B 3.] + +[Footnote 849: Fairfax, pp. 32, 33, 34, 79, 82.] + +[Footnote 850: _Wonderfull Discouerie of Elisabeth Sawyer._] + +[Footnote 851: Whitaker, p. 216.] + +[Footnote 852: Howell, iv, 834 et seq.] + +[Footnote 853: Davenport, pp. 1-12.] + +[Footnote 854: Gibbons, p. 113.] + +[Footnote 855: Gerish, _The Divel's Delusions_, p. 12.] + +[Footnote 856: Glanvil, pt. ii, pp. 151, 157.] + +[Footnote 857: Petto, p. 18.] + +[Footnote 858: De Lancre, _L'Incredulité_, pp. 801, 803.] + +[Footnote 859: La Martinière, pp. 42-3 (ed. 1671).] + +[Footnote 860: Imp = A slip, sapling, scion; hence applied to persons with +the meaning child, lad, boy.] + +[Footnote 861: _Lawes against Witches_, p 7.] + +[Footnote 862: Howell, iv, 855.] + +[Footnote 863: Davenport, p. 12.] + +[Footnote 864: Id., p. 1.] + +[Footnote 865: _Witches at Chelmsford_, pp. 20, 29.] + +[Footnote 866: _Examination of John Walsh._ His master was Sir Robert +Draiton.] + +[Footnote 867: Giffard, p. C., see _Percy Soc._, viii.] + +[Footnote 868: De Lancre, _L'Incredulité_, p. 803.] + +[Footnote 869: Howell, iv, 834, 836.] + +[Footnote 870: Davenport, p. 5.] + +[Footnote 871: _Witches at Chelmsford_, p. 24. Philobiblon Soc., viii.] + +[Footnote 872: _Witches taken at St. Oses_, p. C 4.] + +[Footnote 873: _Alse Gooderidge_, pp. 26, 27.] + +[Footnote 874: Howell, iv, 845, 853, 856.] + +[Footnote 875: _Moore Rental_, Chetham Society, xii, p. 59.] + +[Footnote 876: Scheffer, quoting Tornaeus.] + +[Footnote 877: Davies, p. 231. For a similar practice in modern England, +see _Transactions of the Devonshire Association_, vi (1874), p. 201.] + +[Footnote 878: _Witches at Chelmsford_, p. 34. Philobiblon Soc., viii.] + +[Footnote 879: _Spalding Club Misc._, i, p. 129.] + +[Footnote 880: Potts, H 3.] + +[Footnote 881: Goodcole, _Wonderfull Discoverie_, p. C.] + +[Footnote 882: J. Hutchinson, ii, p. 31; Howell, vi, 659.] + +[Footnote 883: 'Nos sorciers tiennent la plus-part de ces Demons pour leurs +Dieux,' De Lancre, _Tableau_, p. 23.] + +[Footnote 884: Moret, pp. 247 seq.] + +[Footnote 885: Camden Soc., _Dame Alice Kyteler_, p. 3] + +[Footnote 886: Boguet, pp. 69, 132.] + +[Footnote 887: De Lancre, _Tableau_, pp. 67, 197.] + +[Footnote 888: _Wonderfull Discoverie of Margaret and Phillip Flower_, E +3.] + +[Footnote 889: Whitaker, p. 216.] + +[Footnote 890: Gerish, _The Divel's Delusions_, p. 12.] + +[Footnote 891: Pitcairn notes: 'Issobell, as usual, appears to have been +stopped short here by her interrogators, when she touched on such matters', +i.e. the fairies.] + +[Footnote 892: Pitcairn, iii, pp. 606, 614.] + +[Footnote 893: Taylor, p. 81.] + +[Footnote 894: _Volsunga Saga_, Bks. I, II; Wm. Morris, _Collected Works_, +xii, pp. 32. 77.] + +[Footnote 895: Pausanias, viii, 2, 3, 6, ed. Frazer. Cp. also the animal +names applied to priests and priestesses, e.g. the King-bees of Ephesus; +the Bee-priestesses of Demeter, of Delphi, of Proserpine, and of the Great +Mother; the Doves of Dodona; the Bears in the sacred dance of Artemis; the +Bulls at the feast of Poseidon at Ephesus; the Wolves at the Lupercalia, +&c.] + +[Footnote 896: Remigius, pt. i, pp. 65, 67.] + +[Footnote 897: Pitcairn, i, pt. ii, pp. 245-6.] + +[Footnote 898: Boguet, pp. 120, 132-3.] + +[Footnote 899: De Lancre, _Tableau_, p. 129.] + +[Footnote 900: Fournier, p. 16.] + +[Footnote 901: Monoyer, p. 30.] + +[Footnote 902: Van Elven, v, p. 215.] + +[Footnote 903: Boguet, p. 132.] + +[Footnote 904: _Spalding Club Misc._, i, pp. 97, 114-15, 165; Bessie Thom, +p. 167. Spelling modernized.] + +[Footnote 905: Goldsmid, p. 10.] + +[Footnote 906: _Scottish Antiquary_, ix, pp. 50-2.] + +[Footnote 907: Sharpe, pp. 132, 134.] + +[Footnote 908: _Surtees Soc._, xl, pp. 191, 193, 194.] + +[Footnote 909: Pitcairn, iii, pp. 607, 608, 611. Spelling modernized.] + +[Footnote 910: De Lancre, _Tableau_, p. 128.] + +[Footnote 911: _Surtees Soc._, xl, pp. 192, 194, 197.] + +[Footnote 912: Kinloch, p. 129. Spelling modernized.] + +[Footnote 913: De Lancre, _Tableau_, pp. 129, 130.] + +[Footnote 914: Kinloch, p. 123.] + + + + +APPENDIX I + +FAIRIES AND WITCHES + + +The dwarf race which at one time inhabited Europe has left few concrete +remains, but it has survived in innumerable stories of fairies and elves. +Nothing, however, is known of the religious beliefs and cults of these +early peoples, except the fact that every seven years they made a human +sacrifice to their god—'And aye at every seven years they pay the teind to +hell'—and that like the Khonds they stole children from the neighbouring +races and brought them up to be the victims. + +That there was a strong connexion between witches and fairies has been +known to all students of fairy lore. I suggest that the cult of the fairy +or primitive race survived until less than three hundred years ago, and +that the people who practised it were known as witches. I have already +pointed out that many of the witch-beliefs and practices coincide with +those of an existing dwarf race, viz. the Lapps. The Devil and the witches +entered freely into the fairy mounds, the Devil is often spoken of as a +fairy man, and he consorts with the Queen of Elfhame; fairy gold which +turns to rubbish is commonly given by the Devil to the witches; and the +name Robin is almost a generic name for the Devil, either as a man or as +his substitute the familiar. The other name for the fairy Robin Goodfellow +is Puck, which derives through the Gaelic Bouca from the Slavic Bog, which +means God. + +The evidence given below shows the close connexion between the fairies and +the witches, and shows also the witches' belief in the superiority of the +fairies to themselves in the matter of magic and healing powers. + + +1431. Joan of Arc. Not far from Domremy there is a certain tree that is +called the Ladies' Tree [Arbor Dominarum], others call it the Fairies' Tree +[Arbor Fatalium, gallice _des Faées_], beside which is a spring [which +cured fevers]. It is a great tree, a beech [fagus], from which comes the +may [unde venit mayum, gallice _le beau may_]. It belongs to Seigneur +Pierre de Bourlemont. Old people, not of her lineage, said that +fairy-ladies haunted there [conversabantur]. Had heard her godmother +Jeanne, wife of the Mayor, say she had seen fairy-women there. She herself +had never seen fairies at the tree that she knew of. She made garlands at +the tree, with other girls, for the image of the Blessed Mary of Domremy. +Sometimes with the other children she hung garlands on the tree, sometimes +they left them, sometimes they took them away. She had danced there with +the other children, but not since she was grown up. She had sung there more +than she had danced. She had heard that it was said 'Jeanne received her +mission at the tree of the fairy-ladies'.[915] The saints [Katharine and +Margaret] came and spoke to her at the spring beside the Fairies' tree, but +she would not say if they came to the tree itself.[916] + +Denied having a mandrake, but knew there was one near the Fairies' +tree.[917] + +My godmother, who saw the fairy-ladies, was held as a good woman, not a +diviner or a witch.[918] + +Refused to say if she believed fairies to be evil spirits.[919] + +She did not put chaplets on the Fairies' tree in honour of SS. Katharine +and Margaret.[920] + +Had never done anything with, or knew anything of, those who came in the +air with the fairies [gallice _en l'erre avec les faées_]. Had heard they +came on Thursdays, but considered it witchcraft.[921] + +4th Article of Accusation. Jeanne was not instructed in her youth in the +belief and primitive faith, but was imbued by certain old women in the use +of witchcraft, divination, and other superstitious works or magic arts; +many inhabitants of those villages have been noted from antiquity for the +aforesaid misdeeds. Jeanne herself has said that she had heard from her +godmother, and from many people, of visions and apparitions of Fairies, or +Fairy spirits [gallice _faées_]; by others also she has been taught and +imbued with wicked and pernicious errors of such spirits, insomuch that in +the trial before you she confessed that up to this time she did not know +that Fairies were evil spirits. Answer: As to the Fairy-ladies, she did not +know what it was. As to instruction she learnt to believe and was well and +duly taught to do what a good child should. As to her godmother she +referred to what she had said before.[922] + +5th Article. Near the village of Domremy is a certain great, big, and +ancient tree called vulgarly The Charmed Fairy-tree of Bourlemont[923] +[l'arbre charmine faée de Bourlemont]; beside the tree is a spring; round +these gather, it is said, evil spirits called fairies, with whom those who +use witchcraft are accustomed to dance at night, going round the tree and +spring. Answer: as to the tree and spring, referred to her previous +answers; denied the rest.[924] + +6th Article. Jeanne frequented the said tree and spring alone, chiefly at +night, sometimes in the day most often at the hour that divine service was +celebrated in church, in order to be alone; and dancing went round the +spring and tree; afterwards hung many garlands of various herbs and flowers +on the branches of the tree, made with her own hands, saying and singing +before and after, certain incantations and songs with certain invocations, +witchcrafts and other misdeeds; which [garlands] the following morning, +were not found. Answer: Referred for part to previous answers, denied the +rest.[925] + +23rd Article. Her letters showed that she had consulted evil spirits. +Denied ever having done anything by inspiration of evil spirits.[926] + +1566. John Walsh, of Netherberry, Dorset. He being demaunded how he knoweth +when anye man is bewytched: He sayth that he knew it partlye by the Feries, +and saith that ther be .iii. kindes of Feries, white, greene, and black. +Which when he is disposed to vse, hee speaketh with them vpon hyls, where +as there is great heapes of earth, as namely in Dorsetshire. And betwene +the houres of .xii. and one at noone, or at midnight he vseth them. Whereof +(he sayth) the blacke Feries be the woorst.[927] + +1576. Bessie Dunlop of Lyne, Ayrshire. Thom Reid apperit in hir awin hous +to hir, about the xij hour of the day, quhair thair was sittand thre +tailzeouris, and hir awin gudeman; and he tuke hir apperoun and led hir to +the dure with him, and sche followit, and zeid [went] vp with him to the +kill end, quhair he forbaid hir to speik or feir for onye thing sche hard +or saw; and quhene thai had gane ane lytle pece fordwerd, sche saw twelf +persounes, aucht wemene and four men: The men wer cled in gentilmennis +clething, and the wemene had all plaiddis round about thame, and wer verrie +semelie lyke to se; and Thome was with thame: And demandit, Gif sche knew +ony of thame? Ansuerit, Nane, except Thom. Demandit, What thai said to hir? +Ansuerit, Thai baid hir sit down, and said, 'Welcum, Bessie, will thow go +with ws?' Bot sche ansuerit nocht; becaus Thom had forbidden hir. And +forder declarit, That sche knew nocht quhat purpois thai had amangis +thaime, onlie sche saw thair lippis move; and within a schort space thai +pairtit all away; and ane hiddeous vglie sowche of wind followit thame: and +sche lay seik quhill Thom came agane bak fra thame. [In the margin, +'Confessit and fylit.'] Item, Sche being demandit, Gif sche sperit at Thom +quhat persounes thai war? Ansuerit, That thai war the gude wychtis that +wynnit in the Court of Elfame; quha come thair to desyre hir to go with +thame: And forder, Thom desyrit hir to do the sam; quha ansuerit, 'Sche saw +na proffeit to gang thai kynd of gaittis, vnles sche kend quhairfor'. Thom +said, 'Seis thow nocht me, baith meit-worth, claith-worth, and gude aneuch +lyke in persoun, and [he] suld make hir far better nor euer sche was?' Sche +ansuerit, 'That sche duelt with hir awin husband and bairnis, and culd +nocht leif thame.' And swa Thom began to be verrie crabit [angry] with hir, +and said, 'Gif swa sche thocht, sche wald get lytill gude of him.' ... +Interrogat, Gif sche neuir askit the questioun at him, Quhairfoir he com to +hir mair [than] ane vthir bodye? Ansuerit, Remembring hir, quhen sche was +lyand in chyld-bed-lair, with ane of hir laiddis, that ane stout woman com +in to hir, and sat doun on the forme besyde hir, and askit ane drink at +hir, and sche gaif hir; quha alsua tauld hir, that that barne wald de, and +that hir husband suld mend of his seiknes. The said Bessie ansuerit, that +sche remembrit wele thairof; and Thom said, That was the Quene of Elfame +his maistres, quha had commandit him to wait vpoun hir, and to do hir gude. +Confessit and fylit.[928] + +1588. Alesoun Peirsoun of Byrehill, Fifeshire. Was conuict for hanting and +repairing with the gude nichtbouris and Quene of Elfame, thir diuers +ʒeiris bypast, as scho had confesst be hir depositiounis, declaring that +scho could nocht say reddelie how lang scho wes with thame; and that scho +had friendis in that court quhilk wes of hir awin blude, quha had gude +acquentance of the Quene of Elphane.... And that scho saw nocht the Quene +thir sewin ʒeir: And that scho had mony guid friendis in that court, bot +wer all away now: And that scho wes sewin ʒeir ewill handlit in the Court +of Elfane and had kynd freindis thair, bot had na will to visseit thame +eftir the end.... In Grange-mure thair come ane man to hir, cled in grene +clothis, quha said to hir, Gif scho wald be faithfull, he wald do hir guid. +He gaid away thane, and apperit to hir att ane vthir tyme, ane lustie mane, +with mony mene and wemen with him: And that scho sanit hir and prayit, and +past with thame forder nor scho could tell; and saw with thame pypeing and +mirrynes and good scheir.[929] + +1589. Beatrix Baonensis, in Lorraine. Etliche geben Späher, etliche Vögel +oder sonst nicht viel besonders, als da sein möchte gemüntzt Geld aus +Rindern Ledder, und wenn sie dergleichen nichts haben, so verschafft es +ihnen ihr Geist, auf dass sie staffirt seyn.[930] + +1593. Another of my neighbours had his wife much troubled, and he went to +her [the white witch], and she told him his wife was haunted with a +fairie.[931] + +1593. She had three or foure impes, some call them puckrels, one like a +grey cat, another like a weasel, another like a mouse.[932] + +1597. Christian Livingston of Leith. Scho affermit that hir dochter was +tane away with the Farie-folk, and declarit to Gothrayis wyff, than being +with barne, that it was a man chyld scho was with; as it provit in deid: +And that all the knawlege scho had was be hir dochter, wha met with the +Fairie.[933] + +1597. Isobell Strathaquhin and her daughter, of Aberdeen. Theye depone that +hir self confessis that quhat skill so ever scho hes, scho hed it of hir +mother; and hir mother learnit at ane elf man quha lay with hir.[934] + +1597. Andro Man of Aberdeen. Thriescoir yeris sensyne or thairby, the +Devill, thy maister, com to thy motheris hous, in the liknes and scheap of +a woman, quhom thow callis the Quene of Elphen, and was delyverit of a +barne, as apperit to the their.... Thow confessis that be the space of +threttie twa yeris sensyn or thairby, thow begud to have carnall deall with +that devilische spreit, the Quene of Elphen, on quhom thow begat dyveris +bairnis, quhom thow hes sene sensyn.... Vpon the Ruidday in harvest, in +this present yeir, quhilk fell on ane Wedinsday, thow confessis and +affermis, thow saw Christsonday cum owt of the snaw in liknes of a staig, +and that the Quene of Elphen was their, and vtheris with hir, rydand vpon +quhyt haiknayes, and that thay com to the Binhill, and Binlocht, quhair +thay vse commonlie to convene, and that thay quha convenis with thame +kissis Christsonday and the Quene of Elphenis airss, as thow did thy selff. +Item, thow affermis that the elphis hes schapes and claythis lyk men, and +that thay will have fair coverit taiblis, and that thay ar bot schaddowis, +bot ar starker nor men, and that thay have playing and dansing quhen thay +pleas; and als that the quene is verray plesand, and wilbe auld and young +quhen scho pleissis; scho mackis any kyng quhom scho pleisis, and lyis with +any scho lykis.... The said Andro confessis that Chrystsonday rydis all the +tyme that he is in thair cumpanie, and hes carnall deall with thame; also, +that the men that cumis with thame, hes do with the Quene of Elfane.[935] +... Thou confesses that the devil thy master, whom thou terms Christsunday, +and supposes to be an angel and God's godson—albeit he has a thraw by God, +and sways to the Quene of Elphin—is raised by the speaking of the word +_Benedicite_. Suchlike thou affirms that the Queen of Elphin has a grip of +all the craft, but Christsunday is the goodman, and has all power under +God.[936] + +1608. Lyons district. Ils dansent deux à deux, & par fois l'vn çà & l'autre +là; estans telles danses semblables à celles des Fées, vrais Diables +incorporez, qui regnoient il n'y a pas long temps.[937] + +1615. Jonet Drever of Orkney. To be convict and giltie of the fostering of +ane bairne in the hill of Westray to the fary folk callit of hir our guid +nichtbouris. And in haveing carnall deall with hir. And haveing +conversation with the fary xxvj ʒeiris bygane. In respect of her awne +confessioun.[938] + +1616. Katherine Caray of Orkney. At the doun going of the sun are great +number of fairie men mett her together with a maister man.[939] + +1616. Elspeth Reoch of Orkney. Sho confest that quhen shoe wes ane young +las of twelf yeiris of age or therby and haid wandereit out of Caithnes +quher sho wes borne to Lochquhaber ye cam to Allane McKeldowies wyfe quha +wes your ant That she upon ane day being out of the loch in the contrey and +returning and being at the Loch syd awaiting quhen the boit sould fetch hir +in. That thair cam tua men to her ane cled in blak and the uther with ane +grein tartane plaid about him And that the man with the plaid said to her +she was ane prettie And he wald lerne her to ken and sie ony thing she +wald desyre.... And thairefter within tua yeir she bure her first bairne +And being delyverit in hir sisteris hous the blak man cam to her that first +came to hir in Lochquhaber And callit him selff ane farie man.... On yule +day she confest the devell quhilk she callis the farie man lay with her At +quhilk tyme he bade hir leave Orkney.[940] + +1618. Joan Willimot of Leicester. This Examinate saith, That shee hath a +spirit which shee calleth Pretty, which was giuen vnto her by William Berry +of Langholme in Rutlandshire, whom she serued three yeares; and that her +Master when hee gaue it vnto her, willed her to open her mouth, and hee +would blow into her a Fairy which should doe her good; and that shee opened +her mouth, and he did blow into her mouth; and that presently after his +blowing, there came out of her mouth a Spirit, which stood vpon the ground +in the shape and forme of a Woman, which Spirit did aske of her her Soule, +which shee then promised vnto it.[941] + +1633. Isobel Sinclair of Orkney. Sex times at the reathes of the year, shoe +hath bein controlled with the Phairie.[942] + +1653. 'Yorkshire. There was (he saith) as I have heard the story credibly +reported in this Country a Man apprehended for suspicion of Witchcraft, he +was of that sort we call white Witches, which are such as do cures beyond +the ordinary reasons and deductions of our usual practitioners, and are +supposed (and most part of them truly) to do the same by ministration of +spirits (from whence under their noble favours, most Sciences at first +grow) and therefore are by good reason provided against by our Civil Laws, +as being ways full of danger and deceit, and scarce ever otherwise obtained +than by a devillish compact of the exchange of ones Soul to that assistant +spirit, for the honour of its Mountebankery. What this man did was with a +white powder which, he said, he received from the Fairies, and that going +to a Hill he knocked three times, and the Hill opened, and he had access +to, and conversed with a visible people; and offered, that if any Gentleman +present would either go himself in person, or send his servant, he would +conduct them thither, or shew them the place and persons from whom he had +his skill.' [Hotham's account ends here; Webster continues first in his own +words and then in inverted commas as if quoting, but gives no authority.] +To this I shall only add thus much, that the man was accused for invoking +and calling upon evil spirits, and was a very simple and illiterate person +to any mans judgment, and had been formerly very poor, but had gotten some +pretty little meanes to maintain himself, his Wife and diverse small +children, by his cures done with this white powder, of which there were +sufficient proofs, and the Judge asking him how he came by the powder, he +told a story to this effect. 'That one night before day was gone, as he was +going home from his labour, being very sad and full of heavy thoughts, not +knowing how to get meat and drink for his Wife and Children, he met a fair +Woman in fine cloaths, who asked him why he was so sad, and he told her it +was by reason of his poverty, to which she said, that if he would follow +her counsel she would help him to that which would serve to get him a good +living: to which he said he would consent with all his heart, so it were +not by unlawful ways: she told him it should not be by any such ways, but +by doing of good and curing of sick people; and so warning him strictly to +meet her there the next night at the same time, she departed from him, and +he went home. And the next night at the time appointed he duly waited, and +she (according to promise) came and told him that it was well he came so +duly, otherwise he had missed of that benefit, that she intended to do unto +him, and so bade him follow her and not be afraid. Thereupon she led him to +a little Hill and she knocked three times, and the Hill opened, and they +went in, and came to a fair hall, wherein was a Queen sitting in great +state, and many people about her, and the Gentlewoman that brought him, +presented him to the Queen, and she said he was welcom, and bid the +Gentlewoman give him some of the white powder, and teach him how to use it, +which she did, and gave him a little wood box full of the white powder, and +bad him give 2 or 3 grains of it to any that were sick, and it would heal +them, and so she brought him forth of the Hill, and so they parted. And +being asked by the Judge whether the place within the Hill, which he called +a Hall, were light or dark, he said indifferent, as it is with us in the +twilight; and being asked how he got more powder, he said when he wanted he +went to that Hill, and knocked three times, and said every time I am +coming, I am coming, whereupon it opened, and he going in was conducted by +the aforesaid Woman to the Queen, and so had more powder given him. This +was the plain and simple story (however it may be judged of) that he told +before the Judge, the whole Court, and the Jury, and there being no proof, +but what cures he had done to very many, the Jury did acquit him.[943] + +1655. It might be here very seasonable to enquire into the nature of those +large _dark Rings_ in the grass, which they call _Fairy Circles_, whether +they be the _Rendezvouz_ of Witches, or the dancing place of those little +Puppet Spirits which they call _Elves_ or _Fairies_.[944] + +1661. Jonet Watson Of Dalkeith. She confessed that three months before the +Devill apeired vnto her, in the liknes of ane prettie boy, in grein +clothes. As also about the tyme of the last Baille-fyre night, shoe was at +a Meitting in Newtoun-dein with the Deavill, who had grein cloathes vpone +him, and ane blak hatt vpone his head; wher schoe denyd Christ, and took +her self to be the servant of the Deivill.[945] + +1662. Isobel Gowdie of Auldearne. I was in the Downie-hillis, and got meat +ther from the Qwein of Fearrie, mor than I could eat. The Qwein of Fearrie +is brawlie clothed in whyt linens, and in whyt and browne cloathes, &c.; +and the King of Fearrie is a braw man, weill favoured, and broad faced, &c. +Ther wes elf-bullis rowtting and skoylling wp and downe thair and +affrighted me.... As for Elf-arrow-heidis, the Devill shapes them with his +awin hand, and syne deliueris thame to Elf-boyes, who whyttis and dightis +them with a sharp thing lyk a paking needle.... We went in to the Downie +hillis; the hill opened, and we cam to an fair and large braw rowme in the +day tym. Thair ar great bullis rowtting and skoylling ther, at the entrie, +quhilk feared me.... The Devill wold giw ws the brawest lyk money that ewer +wes coyned; within fowr and twantie houris it vold be horse-muke.[946] + +1662. Janet Breadheid of Auldearne. He gaw me ane piece of money, lyk a +testain ... and gaw me an vthir piece of money, lyk the first, bot they +both turned read, and I got nothing for thaim.[947] + +1662. Bute. [The devil] 'gave her ane elf errow stone to shott him [a child +of seven] which she did ten dayes therafter that the child dyed imediately +therafter. Jonet Morisoune declares the devill told her it was the fayries +that took John Glas child's lyfe. Mcfersone in Keretoule his dochter lay +sick of a very unnaturall disease. The disease quhilk ailed her was +blasting with the faryes and that she healed her with herbes. Item being +questioned about her heileing of Alester Bannatyne who was sick of the lyk +disease answred that he was blasted with the fairyes also and that she +heiled him thereof with herbs and being questioned anent hir heileing of +Patrick Glas dochter Barbara Glas answred that she was blasted with the +faryes also. Being inquired quhat difference was betwix shooting and +blasting sayes that quhen they are shott ther is no recoverie for it and if +the shott be in the heart they died presently bot if it be not at the heart +they will die in a while with it yet will at last die with it and that +blasting is a whirlwinde that the fayries raises about that persone quhich +they intend to wrong quhich may be healed two wayes ether by herbs or by +charming.'[948] + +1664. Alice Duke of Wincanton, Somerset. When the Devil doth anything for +her, she calls for him by the name of _Robin_, upon which he appears.[949] + +1664. Elizabeth Style of Wincanton, Somerset. When she hath a desire to do +harm, she calls the Spirit by the name of _Robin_.[950] + +1670. Jean Weir of Edinburgh. When she keeped a school at Dalkeith, and +teached childering, ane tall woman came to the declarant's hous when the +childering were there; she had, as appeared to her, ane chyld upon her +back, and on or two at her foot; and the said woman desyred that the +declarant should imploy her to spick for her to the Queen of Farie, and +strik and battle in her behalf with the said Queen (which was her own +words).[951] + +1677. Inveraray. Donald McIlmichall was tried 'for that horrid cryme of +corresponding with the devill'; the whole evidence being that he entered a +fairy hill where he met many men and women 'and he playd on trumps to them +quhen they danced'.[952] + +1697. Margaret Fulton in Renfrewshire. She was reputed a Witch, has the +Mark of it, and acknowledged that her Husband had brought her back from the +_Faries_.[953] + +1697. James Lindsay, alias Curat, in Renfrewshire. He was called the Gleid, +or Squint-Ey'd Elff.[954] + +Nineteenth century. It was the common rumour that Elphin Irving came not +into the world like the other sinful creatures of the earth, but was one of +the Kane-bairns of the fairies, whilk they had to pay to the enemy of man's +salvation every seventh year. The poor lady-fairy,—a mother's aye a +mother, be she Elve's flesh or Eve's flesh,—hid her Elf son beside the +christened flesh in Marion Irving's cradle, and the auld enemy lost his +prey for a time.... And touching this lad, ye all ken his mother was a hawk +of an uncannie nest, a second cousin of Kate Kimmer, of Barfloshan, as rank +a witch as ever rode on ragwort.[955] + +FOOTNOTES: + +[Footnote 915: Quicherat, i, p. 67; Murray, pp. 25 6.] + +[Footnote 916: Id., i, p. 87; M., p. 42.] + +[Footnote 917: Id., i, pp. 88-9; M., p. 43.] + +[Footnote 918: Id., i, p. 177; M., p. 80.] + +[Footnote 919: Id., i, p. 178; M., 80.] + +[Footnote 920: Id., i, p. 186; M., p. 84.] + +[Footnote 921: Id., i, p. 187; M., p. 84.] + +[Footnote 922: Id., i, p. 209; M., p. 91.] + +[Footnote 923: Bour-le-mont, cp. Bour-jo, 'a word of unknown derivation'. +See Walter Scott, _Witchcraft and Demonology_.] + +[Footnote 924: Q., i, p. 210; M., p. 91.] + +[Footnote 925: Q., i, pp. 211-12; M., pp. 91-2.] + +[Footnote 926: Id., i, p. 242; M., pp. 96-7.] + +[Footnote 927: _Examination of John Walsh._] + +[Footnote 928: Pitcairn, i, pt. ii, pp. 52-3, 56-7.] + +[Footnote 929: Id., i, pt. ii, pp. 162-3.] + +[Footnote 930: Remigius, pt. i, p. 55.] + +[Footnote 931: Giffard, p. 10; _Percy Soc._ viii.] + +[Footnote 932: Id. ib., p. 9.] + +[Footnote 933: Pitcairn, ii, p. 25.] + +[Footnote 934: _Spalding Club Misc._, i, p. 177.] + +[Footnote 935: _Spalding Club Misc._, i, pp, 119, 121, 125.] + +[Footnote 936: Burton, i, p. 253.] + +[Footnote 937: Boguet, p. 132.] + +[Footnote 938: _Maitland Club Misc._, ii, p. 167.] + +[Footnote 939: Dalyell, p. 536.] + +[Footnote 940: _County Folklore_, iii, Orkney, pp. 112-14; _Maitland Club +Misc._, ii, pp. 188-9.] + +[Footnote 941: _Wonderfull Discoverie of Margaret and Phillip Flower_, E +3.] + +[Footnote 942: Dalyell, p. 470.] + +[Footnote 943: Webster, pp. 300-2.] + +[Footnote 944: More, p. 232.] + +[Footnote 945: Pitcairn, iii, p. 601.] + +[Footnote 946: Pitcairn, iii, pp. 604, 607, 611, 613.] + +[Footnote 947: Id., iii, p. 617.] + +[Footnote 948: _Highland Papers_, iii, pp. 19, 23, 27.] + +[Footnote 949: Glanvil, pt. ii, p. 152.] + +[Footnote 950: Id., ii, p. 137.] + +[Footnote 951: Law, p. 27 note.] + +[Footnote 952: _Highland Papers_, iii, pp. 36-8.] + +[Footnote 953: _Sadducismus Debellatus_, p. 50.] + +[Footnote 954: Id., p. 25.] + +[Footnote 955: Cunningham, pp. 246, 251] + + + + +APPENDIX II + +TRIAL OF SILVAIN NEVILLON AND GENTIEN LE CLERC AT ORLEANS, 1614-15 + + +[This trial is included here as a specimen of purely ritual witchcraft, +without spell-casting.] + +_Arrest & procedure faicte par le Lieutenant Criminel d Orleans, contre +Siluain Neuillon, Gentien le Clerc dit Niuelle, & Mathurin Ferrand du +village de Nouan en Sologne, conuaincus de sortilege le_ 20 _Juin_ 1614. + +Le Vendredy 20 Iuin 1614 ledit Lieutenant procedant à l'audition dudit +Neuillon couureur & Masson, aagé de 77 ans. + +Ledit Lieutenant Criminel luy ayant dit qu'il luy vouloit faire raire ou +razer le poil & changer d'habits: afin qu'il dict verité. L'accusé s'escria +en ces mots, Comment me veut-on faire mourir, Messieurs, si ie vous +confesse la verité, vous ne me ferez pas razer. + +A confessé auoir esté au Sabbat prez Nouan, en vn lieu nommé Oliuet. + +Dit que le Sabbat se tenoit dans vne maison, où il vit à la cheminée +co[~m]e ledit Sabbat se faisoit, vn homme noir duquel on ne voyoit point la +teste, & deux cheures ou boucs en la mesme maison ayant grand poil noir. Il +y auoit 200. personnes tous masquez, excepté vn nommé Ferrand. Qu'allant à +l'offrande aucuns baillent de l'argent comme à l'Eglise. + +Vit aussi vn grand homme noir à l'opposite de celuy de la cheminée, qui +regardoit dans vn liure, dont les feuillets estoient noirs & bleuds, & +marmotoit entre ses dents sans entendre ce qu'il disoit, leuoit vne hostie +noire, puis vn calice de meschant estain tout crasseux. Vit que tous les +assistans dançoient en bransles dos à dos, & deux boucs ou cheures auec +eux. Il y auoit des viandes si fades qu'il n'en peut aualler, & croit que +c'estoit de la chair de cheual, & que ledit ho[~m]e noir parloit comme si +la voix fut sortie d'vn poinson: Et vit enuiron douze enfans portez par des +femmes, & que le Diable batit vne femme auec vn baston, de ce qu'elle +n'auoit pas apporté son enfant comme elle auoit promis, bailloit ledit +homme noir des gasteaux auxdits petits enfans. + +Dit que ceux qui ne vont au Sabbat, payent huict sols, qu'il y a des +processions où il a veu par fois six cens personnes, que les deux Diables +qui estoient au Sabbat, l'vn s'appelloit l'Orthon, & l'autre Traisnesac, & +qu'ils se baissoient enuers ceux qui leur emmenoient leurs enfans comme +pour les remercier, & baisoient leursdits enfans au cul. + +Dit qu'il a veu le Diable en plusieurs façons, tantost comme vn bouc, ayant +vn visage deuant & vn autre derriere, ores comme vn gros mouton. + +Qu'on baptise des enfans au Sabbat auec du Cresme, que des femmes +apportent, & frottent la verge de quelque homme, & en font sortir de la +semence qu'elles amassent, & la meslent auec le Cresme, puis mettent cela +sur la teste de l'enfant en prononçant quelques paroles en Latin. + +Dit aussi auoir veu des Sorciers & Sorcieres qui apportoient des Hosties au +Sabbat, lesquelles elles auoient gardé lors qu'on leur auoit baillé à +communier à l'Eglise, & que le Diable faisoit des gestes comme en depitant +sur icelles Hosties, desquelles on faisoit de la poudre, & quelque fois on +les mettoit dans l'eau, & que le Diable estoit fort ayse quand on luy +apportoit lesdites Hosties. + +Dit auoir ouy dire à Guilleaume le Clerc dit Nitelle, que pour auoir faict +mourir vn homme le Diable donnoit de recompence huict sols, & pour vne +femme cinq sols. + +Dit que le Diable les bat au Sabbat, quand ils ne sçauent rendre compte +d'auoir fait quelque mal, & qu'il leur dit en se separant vengez vous, +autrement vous mourrez. + +Dit que le iour qu'on a esté à la Messe, on ne peut estre ensorcellé, ou +qu'on a vn _Agnus Dei_ sur soy, que bien souuent ils appellent l'Hostie +Iean le blanc, que les femmes chantent des châsons en l'honneur du Diable, +& qu'à l'entree & sortie de table au Sabbat, on dit au Diable nous vous +recognoissons pour nostre maistre, nostre Dieu, nostre Createur. + +Que le Diable dit le Sermõ au Sabbat, mais qu'on n'entend ce qu'il dit, +parce qu'il parle co[~m]e en grõdant, & qu'il iette de la poudre par +toute l'assemblée, co[~m]e on fait de l'eau beniste. + +Vit qu'on frappoit dans l'eau d'vne baguette, & aussi tost vit comme il luy +sembloit que c'estoit de la gresle. + +Dit estre allé souuent au Sabbat de son pied tout esueillé, & ne se +grassoit point, d'autant que c'estoit folie de se graisser quand on ne va +pas loing. + +Dit que le Diable monstre une forme de membre viril au Sabbat, ong comme +vne chandelle, & qu'il vit vne femme qui le baisa par là. + +Dit que les Sorciers ne peuuent faire mal le Vendredy, à cause que Dieu y +auoit souffert la mort, & estoit venu au monde ledit iour. + +Dit qu'il y a des Sorciers qui nourrissent des Marionettes, qui sont de +petits Diableteaux en forme de Crapaux, & leur font manger de la bouillie +composée de laict & de farine, & leur donnent le premier mourceau, & +n'oseroient s'absenter de leur maison sans leur demander congé, & luy faut +dire combien de temps ils seront absens, comme trois ou quatre iours, & si +elles disent que c'est trop, ceux qui les gardent, n'osent faire leur +voyage ny outre-passer leur volonté. + +Et quand ils veulent aller en marchandise ou ioüer, & sçauoir s'il y fera +bon, ils regardent si lesdites Marionettes sont ioyeuses, en ce cas ils +vont en marchandise, ou ioüer: mais si elles sont maussades & tristes, ils +ne bougent de la maison, & le plus souuent lesdites Marionettes vsent +enuers eux de grandes menaces. + +Interrogé ledit Neuillon par ledit Lieutenant Criminel, si à son aduis vn +Iuge pourroit faire prendre lesdites Marionettes, veu que ce sont Demons +familliers. + +Respond qu'vn bon Iuge pourroit bien faire emporter lesdites Marionettes, +d'autant qu'elles craignent fort les bons Iuges: mais qu'vn Iuge qui ne +feroit pas bien la Iustice, ny gagneroit rien, & que les Sorciers peuuent +ensorceller vn meschant Iuge, parce que Dieu l'a abandonné. + +Dit qu'il a veu bailler au Sabbat du pain benist, & de l'encens, mais il ne +sentoit bon comme celuy de l'Eglise, & que c'estoit vn des Diables nommé +Orthon qui le donnoit, lorsque Tramesabot disoit la Messe, & qu'auant la +commencer il iettoit de l'eau beniste qui estoit faicte de pissat, & +faisoit la reverence de l'espaule, & disoit, _Asperges Diaboli_. + +Ledit Neuillon estoit conuaincu par le procez, d'auoir empoisonné & faict +mourir plusieurs personnes & bestiaux, & d'auoir faict d'autres maux. + + * * * * * + +Gentil ou Gentiẽ le Clerc dit, que sa mère le presenta (dit-on) en +l'aage de trois ans au Sabbat, à vn bouc, qu'on appelloit l'Aspic. Dit +qu'il fut baptisé au Sabbat, au Carroir d'Oliuet, auec quatorze ou quinze +autres, & que Ieanne Geraut porta du Chresme qui estoit jaune dans vn pot, +& que ledit Neuillon ietta de la semence dans ledit pot, & vn nommé +Semelle, & broüilloient cela auec vne petite cuilliere de bois, & puis leur +en mirent à tous sur la teste. + +Il vit marquer plusieurs personnes, mais les femmes principalement entre +les tetins. + +Qu'on baille à baiser la paix comme à l'Eglise, & que cela semble vne +tuille, & qu'on y baille vn denier ou vn double allant à l'offrande, l'eau +beniste est iaune comme du pissat d'asne, & qu'apres qu'on la iettée on dit +la Messe, & que c'est le Diable qui la dit, qu'il a vne Chasuble qui a vne +croix: mais qu'elle n'a que trois barres: & tourne le dos à l'Autel quand +il veut leuer l'Hostie & le Calice, qui sont noirs, & marmote dans vn +liure, duquel la couuerture est toute veluë comme d'vne peau de loup, auec +des feuillets blancs & rouges, d'autres noirs. + +Et quand ledit homme noir a ietté, ou iette de l'eau beniste, chacun des +assistans, se iette en terre comme on faict à l'Eglise sur la fosse des +trespassez, auec vn morceau de hou qui a trois feuilles au bout. Après la +Messe on dance, puis on couche ensemble, hommes auec hommes, & auec des +femmes. Puis on se met à table, où il n'a iamais veu de sel. Et n'y a autre +viande que grenouille & anguilles, & point de vin ains de l'eau. + +Dit qu'il a cognu des hommes & s'est accouplé auec eux; qu'il auoit vne +couppe ou gondolle par le moyen de laquelle toutes les femmes le suiuoient +pour y boire. + +Qu'au Sabbat on y blasphemoit souuent, disant chardieu, c'est vne belle +chose qu'ils font blanchir pour qu'on la voye de plus loing, & puis la +mangent, & quand ils l'ont mangé il n'y en a plus, que les Prestres font +cela pour amuser le monde, & que c'est vn beau Ianicot, qu'il y auoit plus +d'acquest en sa Marionette qu'en Dieu. Et auoit veu souuent la Marionette +dudit Neuillon, qui est comme vn gros crapaut tout noir, comme d'vne +fourrure noire, & estoit dans vne boëtte caché soubs vn carreau, qui +sautoit & leuoit quand on vouloit donner à manger audit crapaut. Qu'il l'a +veu encore puis six sepmaines en la ruelle du lict dudict Neuillon, & qu'il +a veu qu'il l'apportoit vne autre fois dans son manteau, qu'il luy a dit +vne douzaine de fois, que s'il vouloit il luy en feroit auoir vne. Qu'il y +auoit plus profit en icelle qu'en Dieu, & qu'il ne gagnoit rien à regarder +Dieu: mais que sa Marionette luy apportoit tousiours quelque chose. + +Confesse auoir faict mourir plusieurs personnes, & qu'il sçait faire dancer +les bœufs dans vn cercle qu'il fait, & qu'vne vieille luy apprins. + +Ils furent condamnez, par sentence à estre pendus & bruslez. Appel en la +Cour, ou au rapport de Monsieur Berulle, Conseiller en la seconde Chambre +des Enquestes, deux Sorciers moururent. Cependant Gentien le Clerc seul, +fut condamné par Arrest du 4 Feurier 1615. + + + + +APPENDIX III + +A. NAMES OF WITCHES IN COVENS + + +1 + +1440. Machecoul + +[Three were executed; of four equally guilty two fled, and two had died +previously.] + +1. Antonio Prelati +2. Bertrand Poulein +3. Etienne Corrillaut [executed] +4. Etiennette Blanchu +5. Eustache Blanchet +6. Gilles de Rais [executed] +7. Gilles de Sillé [fled] +8. Henri Griart [executed] +9. Jean Rossignol [dead] +10. Lenano Ceva +11. Perrine Martin +12. Robin Romulart [dead] +13. Roger de Bricqueville [fled] + + +2 + +1582. Essex. St. Osyth + +1. Ales Hunt +2. Ales Manfield +3. Ales Newman +4. Annis Glascocke +5. Annys Heade +6. Cysley Celles +7. Elizabeth Bennet +8. Elizabeth Ewstace +9. Joan Pechey +10. Joan Robinson +11. Margaret Grevell +12. Margery Sammon +13. Ursley Kemp + + +3 + +1590. North Berwick + +[Those marked with a star are the nine who took part in the great attempt +on James VI's life. Of these four were tried and executed. Of the rest of +the Covens, Christian Tod, Donald Robson, and Robert Grierson were executed +as witches in 1594, and Beigis Tod in 1608. The others appear to have +escaped altogether.] + +*1, 2. Agnes Sampson and her daughter +3. Agnes Stratton +4. Alexander Quhytelaw +5. Annie Richardson +*6. Barbara Napier +7. Beigis Tod +8. Bessie Broune +9. Bessie Gwlene [Cowan] +10. Bessie Robson +11. Bessie Thomson +12. Bessie Wright +13. Catherine Campbell +14. Catherine Duncan +15. Catherene McGill +16. Christian Carrington +17. Christian Tod +*18. Donald Robson +19. Duncan Buchanan +*20. Euphemia McCalyan +21. Geillis Duncan +22. Gilbert McGill +23. Helen Lauder +24. Helen Quhyte +25. Issobell Gylour [Gylloun] +26. Issobell Lauder +27. Jannet Blandilands +28. Jonnet Campbell +29. Jonet Gaw [Gall] +30. Jonet Logan +31. Jonet Nicholson +*32. Jonet Stratton +33. John Couper +*34. John Fian [officer] +35. John Gordon [Gray-meill] +36. John McGill +37. Kaet Gray +38. Kait Wallace +39. Malie Geddie +40. Margrett Aitchison +41. Meg Begton +42. Meg Dunn +43. Meg Stillcart +*44. Margret Thomsoun +45. Marion Bailzie +46. Marion Congilton +47, 48. Marion Linkup and her sister +49. Marion Nicholson +50. Marion Paterson +51. Marion Scheill [Shaw] +52. Marion ... [Irish Marion] +53. Masie Aitchison +54. Michael Clark +55. Richard Graham +*56. Robert Grierson +57, 58. Thomas Burnhill and his wife +59, 60. ... Stobbeis [2 women] +61. Archie Henillis' wife +*62. George Mott's wife +63. John Ramsay's wife +64. Nicoll Murray's wife + + +4 + +1597. Aberdeen + +1 + +[The following were executed.] + +1. Andro Man +2. Christen Reid +3. Issobell Oige +4. Issobell Richie +5. Helen Rogie +6. Jonet Grant +7. Jonet Spaldarg +8. Jonet Wishert +9. Katherine Gerard +10. Margrat Bean +11. Margrat Og +12. Marion Grant +13. Thomas Leyis [officer] + + +2 + +[The following took a leading part in the ceremonies and were tried; seven +were banished; no record as to the fate of the rest.] + +1. Agnes Wobster +2. Beatrice Robbie [banished] +3. Bessie Thom +4. Christen Mitchell +5. Ellen Gray +6. Elspet Leyis [banished] +7. Issobell Coky +8. Helen Fraser +9. John Leyis [banished] +10. Jonet Davidson [banished] +11. Jonet Leyis [banished] +12. Jonet Lucas [banished] +13. Violet Leyis [banished] + + +5 + +1613. Lancashire + +[Ten were executed; Elizabeth Demdike died in prison; Jennet Preston was +acquitted, but was executed later. I suggest Jennet Hargreaves as the +thirteenth, for she was the only one who was first at Malking Tower and +afterwards in prison.] + +1. Alice Nutter +2. Alizon Device +3. Anne Redferne +4. Anne Whittle +5. Elizabeth Demdike [officer] +6. Elizabeth Device +7. Isobel Robey +8. James Device +9. Jane Bulcock +10. Jennet Hargreaves +11. Jennet Preston +12. John Bulcock +13. Katherine Hewit + + +6 + +1617. Guernsey + +1. Collas Becquet +2. Collette du Mont [officer] +3. Isabel Becquet +4. Marie Becquet +5. The woman Fallaise +6. The woman Hardie +7. A woman she did not know +8-13. Six others there she did not know + + +7 + +1644. Queensferry + +[Seven were executed.] + +1. Catherine Logie +2. Catherine Thomson +3. Elspet Cant +4. Helen Hill +5. Helen Thomson +6. Isobel Young +7. Janet Lowrie +8. Janet Mowbray +9. Margaret Brown +10. Margaret Dauline +11. Marion Dauline +12. Marion Little +13. Marion Stein + + +8 + +1649. Herts. St. Albans + +1. Anne Smith +2. John Lamen S^r. +3. John Lamen J^r. +4. John [? Joan] Lamen +5. John Palmer +6. John Salmon, S^r +7. Joseph Salmon +8. Judeth Salmon +9. Mary Bychance +10. Mary Lamen, S^r +11. Mary Lamen, J^r +12. Sarah Smith +13. Widow Palmer + + +9 + +1658. Alloa + +1. Barbara Erskin +2. Bessie Paton +3. Elspet Black +4. James Hudston +5. James Kirk +6. Jonet Millar +7. Jonet Paterson +8. Jonet Reid +9. Kathren Black +10. Kathren Renny +11. Margret Demperstoun +12. Margret Duchall +13. Margret Tailzeour + + +10 + +1661. Forfar + +[The two Covens were led, one by Helen Guthrie, the other by Helen +Cothills. I have put in the first Coven the names which occur most +frequently together.] + +1. Agnes Sparke +2. Andrew Watson +3. Elspet Alexander +4. Elspet Bruce +5. Helen Alexander +6. Helen Guthrie [officer] +7. Isobel Dorward +8. Isobel Shyrie +9. John Tailzeour +10. Jonet Howit +11. Jonet Stout +12. Katherene Portour +13. Mary Rynd + + +2 + +1. Bessie Croket +2. Christen Whyte +3. George Ellies +4. Helen Cothills [officer] +5. Isobel Smith +6. Jonet Barrie +7. Katharene Wallace +8. Margaret Nicholl +9. Marjorie Ritchie +10. ... Finlason +11. ... Hebrone +12, 13. Two unnamed women mentioned by Katharene Portour. + + +11 + +1662. Auldearne + +1. Barbara Ronald +2. Bessie Hay +3. Bessie Wilson +4. Elspet Nishie +5. Issobell Gowdie +6. Issobell Nicoll +7. Janet Breadheid +8. Janet Burnet +9. John Taylor +10. John Young [officer] +11. Jean Marten [the Maiden] +12. Margret Brodie +13. Margret Wilson + + +12 + +1662. Kinross-shire. Crook of Devon + +1. Agnes Brugh +2. Agnes Murie +3. Agnes Pittendreich +4. Bessie Henderson +5. Bessie Neil +6. Christian Grieve +7. Isabel Rutherford +8. Janet Brugh +9. Janet Paton (of Crook) +10. Janet Paton (of Kilduff) +11. Margaret Huggon +12. Margaret Litster +13. Robert Wilson + + +13 + +1662. Hartford, Conn. + +[Though the published records are incomplete, the number of names surviving +suggests that a Coven existed here.] + +1. Andrew Sanford +2. Elizabeth Seager +3. James Walkley +4. Judith Varlet +5. Mary Sanford +6. Nathaniel Greensmith +7. Rebecca Greensmith +8. William Ayres +9. Goodwife Ayres +10. Goodwife Grant +11. Goodwife Palmer +12. Goodwife Sanford + + +14 + +1662. Bute + +1. Agnes ... in Gortenis +2. Annie Heyman [the Maiden] +3. Cirstine Ballantyne [the Maiden] +4. Donald McCartour +5. Elspet Galie +6. Elspeth Gray +7. Elspet NcWilliam +8. Elspeth Spence +9. Issobell More McKaw +10. Issobell NcNeill +11. Issobell NcNicoll +12. Jonet McConachie +13. Jonet McNeill +14. Jonet McNickell +15. Jonet Isack +16. Jonet Morison +17. Jonet Nicoll +18. John Galy +19. Kathrine Cristell +20. Kathrine Frissell +21. Kathrine McWilliam +22. Kathrine Moore +23. Kathrine Stewart +24. Margaret McNeill +25. Margaret McNickell +26. Margaret Ncilduy +27. Margaret NcLevin +28. Margaret NcWilliam +29. Margaret Smith +30. Marie McKaw +31. Marie More NcCuill +32. Marie Stewart +33. Patrick McKaw + +[Besides eleven other incomplete names, of which five can be identified as +being already mentioned above, leaving six to add to that number, i.e. +thirty-nine in all.] + + +15 + +1664. Somerset + +[In the first Coven I have put the names which occur most frequently +together in the evidence.] + + +1 + +1. Alice Duke +2. Alice Green +3. Anne Bishop [officer] +4. Catharine Green +5. Christian Green +6. Dinah Warberton +7. Dorothy Warberton +8. Elizabeth Stile +9. Henry Walter +10. Jone Syms +11. Mary Green +12. Mary Penny +13. Mary Warberton + + +2 + +1. Christopher Ellen +2. James Bush +3. John Combes +4. John Vining +5. Julian Cox +6. Margaret Agar [officer?] +7. Margaret Clarke +8. Rachel King +9. Richard Dickes +10. Richard Lannen +11. Thomas Bolster +12. Thomas Dunning +13. ... Durnford + + +16 + +1673. Northumberland + +1. Anne Driden +2. Anne Foster +3. Anne Usher +4. Elizabeth Pickering +5. John Crauforth +6. Lucy Thompson +7. Margaret Aynsley +8. Margarett (whose surname she knowes not) +9. Michael Aynsley +10. William Wright +11-13. And three more, whose names she knowes not + + +17 + +1657. Renfrewshire. Bargarran + +1. Agnes Naismith +2. Alexander Anderson +3. James Lindsay +4. Janet Rodgers +5. Janet Wagh +6. Jean Fulton [officer] +7. John Lindsay +8. John Reid +9. Katherine Campbel +10. Margaret Fulton +11. Margaret Laing +12. Margaret Rodgers +13. Martha Semple + + +B. NAMES OF WITCHES + +[Guernsey being a law unto itself in the matter of names, the following +remarks refer only to England and Scotland.] + +The lists of witch-names bring to light several facts as regards the women. +One of these is the entire absence of Saxon names, such as Gertrude, Edith, +Hilda; Old Testament names are so few in number as to be negligible; +Scandinavian names are not found; the essentially Puritan names, such as +Temperance, hardly occur; but the great mass of the names fall under eight +heads with their dialectical differences: 1, Ann (Annis, Agnes, Annabel); +2, Alice (Alison); 3, Christian (Christen, Cirstine); 4, Elizabeth (Elspet, +Isobel, Bessie); 5, Ellen (Elinor, Helen); 6, Joan (Jane, Janet, Jonet); 7, +Margaret (Marget, Meg, Marjorie); 8, Marion (Mary). + +At first sight the list suggests New Testament and Greek influence; and +though I am not prepared to dispute this, I would point out (1) that there +was a British goddess called Anna, which may account not only for all the +forms of Ann but also for the terminations in Alison and Marion; (2) that +the name _Christian_ clearly indicates the presence of another religion; +(3) that there is at present nothing to prove that Isobel is a variant of +Elizabeth—it is quite possible that Isobel was the original name and that +the missionaries 'Christianized' it as Elizabeth; (4) that Helen was a +pre-Christian name in Great Britain; (5) that Margaret may have been +originally Marget, the spelling and pronunciation being influenced by the +Greek form; and as g and y are dialectically interchangeable, Marget would +be the same as, or closely allied to, the Finnish Marjatta. + +If Christianity had obtained the hold on the people which the +ecclesiastical writers would have us believe, the name Mary should surely +have been the most common, but it hardly occurs in Great Britain before +1645, while Marion is hardly used after that date. This looks as though +Marion were the earlier form, and Mary may therefore be merely the +contraction of the longer name. + +As regards the name Joan I can offer no explanations or suggestions. I can +only call attention to its overwhelming preponderance in comparison with +the others. + +In the lists the names are arranged without regard to local differences of +spelling. The surnames are in alphabetical order. + +Abre Grinset Dunwich 1663 +Agnes Allene Crook of Devon 1662 +Agnes Beveridge Crook of Devon 1662 +Agnes Brodie Auldearne 1662 +Agnes Browne Northampton 1612 +Agnes Brugh Crook of Devon 1662 +Agnes Finnie Edinburgh 1644 +Agnes Forbes Aberdeen 1597 +Agnes Frame Aberdeen 1597 +Agnes Grant Auldearne 1662 +Agnes Murie Crook of Devon 1662 +Agnes Naismith Bargarran 1697 +Agnes Pittendreich Crook of Devon 1662 +Agnes Rawsterne Lancs 1613 +Agnes Sampson North Berwick 1590 +Agnes Sharp Crook of Devon 1662 +Agnes Sparke Forfar 1661 +Agnes Stratton North Berwick 1590 +Agnes Torrie Auldearne 1662 +Agnes Williamson Samuelston 1662 +Agnes Wobster Aberdeen 1597 +Agnes ... in Gortenis Bute 1662 + +Alester McNiven Bute 1642 +Alexander Bell Auldearne 1662 +Alexander Elder Auldearne 1662 +Alexander Hamilton Edinburgh 1630 +Alexander Hunter East Lothian 1649 +Alexander Ledy Auldearne 1662 +Alexander Quhytelaw N. Berwick 1590 +Alexander Shepheard Auldearne 1662 +Alexander Sussums Suffolk 1646 + +Alice Dixon Essex 1645 +Alice Dixon Northumberland 1673 +Alice Duke Somerset 1664 +Alice Gooderidge Burton-on-Trent 1597 +Alice Gray Lancs 1613 +Alice Green Somerset 1664 +Ales Hunt St. Osyth 1582 +Alice Huson Burton Agnes 1664 +Alice Kyteler Ireland 1324 +Ales Mansfield St. Osyth 1582 +Ales Newman St. Osyth 1582 +Alice Nutter Lancs 1613 +Alice Priestley Lancs 1613 +Alse Young Connecticut 1647 +Alizon Device Lancs 1613 +Alison Dick Kirkcaldy 1636 +Alesoun Peirsoun Fifeshire 1588 + +Allan McKeldowie Orkney 1616 + +Amy Duny Essex 1645 +Amie Hyndman, Snr. Bute 1662 +Amie Hyndman, Jnr. Bute 1662 + +Andro Man Aberdeen 1597 +Andrew Sanford Conn. 1662 +Andrew Watson Forfar 1661 + +Anne Ashby Maidstone 1652 +Ann Baites Northumberland 1673 +Anne Baker Leicester 1619 +Anne Bishop Somerset 1664 +Anne Blampied Guernsey 1629 +Anne Bodenham Salisbury 1633 +Anne Cate Much Holland, Essex 1645 +Anne Cooper Clacton, Essex 1645 +Annas Craigie Crook of Devon 1662 +Anne Crunkshey Lancs 1613 +Anne Desborough Hunts 1646 +Anne Driden Northumberland 1673 +Anne Foster Northumberland 1673 +Ann Foster Northampton 1674 +Annis Glascocke St. Osyth 1582 +Anne Grut Guernsey 1614 +Annis Heade St. Osyth 1582 +Annie Heyman Bute 1662 +Anne Hunnam Scarborough 1651 +Anne Leach Misley, Essex 1645 +Anne Martyn Maidstone 1652 +Anne Massq Guernsey 1617 +Anne Parker Suffolk 1645 +Anne Parteis Northumberland 1673 +Anne Pearce Suffolk 1645 +Anne Redferne Lancs 1613 +Annie Richardson N. Berwick 1590 +Anne Smith St. Albans 1649 +Annabil Stuart Paisley 1678 +Anie Tailzeour Orkney 1633 +Annaple Thomson Borrowstowness 1679 +Anne Usher Northumberland 1673 +Anne West Lawford, Essex 1645 +Anne Whitfield Northumberland 1673 +Anne Whittle Lancs 1613 + +Anthony Hunter Northumberland 1673 + +Archibald Man Auldearne 1662 + +Arthur Bill Northampton 1612 + + +Barbara Erskeine Alloa 1658 +Barbara Friece Auldearne 1662 +Barbara Napier N. Berwick 1590 +Barbara Ronald Auldearne 1662 + +Beak Taiss Aberdeen 1597 +Beigis Tod N. Berwick 1598 + +Beatrice Laing Pittenweem 1704 +Beatrice Robbie Aberdeen 1597 + + +Cirstine Ballantyne Bute 1662 +Christian Carington N. Berwick 1597 +Christian Carrington N. Berwick 1590 +Christian Graham Glasgow 1622 +Christian Green Somerset 1664 +Christian Grieve Crook of Devon 1662 +Christine Harnon Guernsey 1617 +Christiane Lewingstone Leith 1597 +Christen Miller Aberdeen 1597 +Christen Mitchell Aberdeen 1597 +Christen Reid Aberdeen 1597 +Christian Saidler Edinburgh 1597 +Christian Tod N. Berwick 1590 +Christen Whyte Forfar 1661 +Christiane Wilson Dalkeith 1661 +Christian Young Crook of Devon 1662 + +Christopher Dixon Northumberland 1673 +Christopher Ellen Somerset 1664 +Christopher Hargreaves Lancs 1613 +Christopher Howgate Lancs 1613 + +Cysley Celles St. Osyth 1582 +Cecile Vaultier Guernsey 1610 + +Collas Becquet Guernsey 1617 +Collette Becquet Guernsey 1617 +Collette de l'Estal Guernsey 1622 +Collette Dumont Guernsey 1617 +Collette Gascoing Guernsey 1563 +Collette la Gelée Guernsey 1624 +Collette Robin Guernsey 1622 +Collette Salmon Guernsey 1563 +Collette Sauvage Guernsey 1639 +Collette Tourtel Guernsey 1576 + + +Deliverance Hobbs Salem 1692 + +Dinah Warberton Somerset 1664 + +Donald McCartour Bute 1662 +Donald Robesoune N. Berwick 1590 +Doll Bilby Burton Agnes 1664 + +Dorothy Green Northumberland 1673 +Dorothy Warberton Somerset 1664 + +Duncan Buchquhannane N. Berwick 1590 + + +Bessie Aiken Edinburgh 1597 +Elspet Alexander Forfar 1661 +Elizabeth Astley Lancs 1613 +Elizabeth Atchinson Northumberland 1673 +Bessie Bathgate Eymouth 1634 +Elizabeth Bennet St. Osyth 1582 +Elspet Blak Alloa 1658 +Bessie Browne N. Berwick 1590 +Elspet Bruce Forfar 1661 +Elspet Cant Queensferry 1644 +Elizabeth Chandler Hunts 1646 +Elspet Chisholme Auldearne 1662 +Elizabeth Clark Manningtree 1645 +Elizabeth Clawson Conn. 1692 +Bessie Croket Forfar 1661 +Elizabeth Demdike Lancs 1613 +Elizabeth Dempster Crook of Devon 1662 +Elizabeth Device Lancs 1613 +Elizabeth Dickenson Knaresborough 1621 +Bessie Dunlop Ayrshire 1576 +Elizabeth Duquenin Guernsey 1610 +Elizabeth Ewstace St. Osyth 1582 +Elspet Falconer Auldearne 1662 +Elspet Findlay Aberdeen 1597 +Elizabeth Fletcher Knaresborough 1621 +Elspett Forbes Aberdeen 1597 +Elizabeth Francis Chelmsford 1556 +Bessie Friece Auldearne 1662 +Elspet Galie Bute 1662 +Elizabeth Garlick Conn. 1657 +Elizabeth Gauvein Guernsey 1639 +Elspet Gilbert Auldearne 1662 +Elizabeth Godman Conn. 1653 +Elizabeth Gooding Manningtree 1645 +Bessie Graham Kilwinning 1649 +Elspet Graham Dalkeith 1661 +Elspet Gray Bute 1662 +Bessie Gulene N. Berwick 1590 +Elizabeth Hare Essex 1645 +Elizabeth Hargraves Lancs 1613 +Elizabeth Harvy Ramsey, Essex 1645 +Bessie Hay Auldearne 1662 +Bessie Henderson Crook of Devon 1662 +Elizabeth Howgate Lancs 1613 +Bessie Hucheons Auldearne 1662 +Elizabeth Knap Groton 1671 +Elspet Laird Auldearne 1662 +Elizabeth le Hardy Guernsey 1631 +Elspet Leyis Aberdeen 1597 +Elspet Macbeith Auldearne 1662 +Elspet Makhomie Auldearne 1662 +Bessie Moffat Dalkeith 1661 +Elspet Moinness Aberdeen 1597 +Elspet NcWilliam Bute 1662 +Bessie Neil Crook of Devon 1662 +Elspet Nishie Auldearne 1662 +Bessie Paton Alloa 1658 +Bessie Paul Aberdeen 1597 +Bessie Peterkin Auldearne 1662 +Elizabeth Pickering Northumberland 1673 +Elspeth Reoch Orkney 1616 +Bessie Robson N. Berwick 1590 +Elizabeth Sawyer Edmonton 1621 +Elizabeth Seager Conn. 1662 +Elspet Smyth Aberdeen 1597 +Elspeth Spence Bute 1662 +Elizabeth Stile Somerset 1664 +Elizabeth Stile Windsor 1579 +Elspet Strathaquhin Aberdeen 1597 +Bessie Thom Aberdeen 1597 +Bessie Thomson N. Berwick 1590 +Bessie Vickar Borrowstowness 1679 +Elizabeth Weed Hunts 1646 +Bessie Weir Paisley 1678 +Bessie Wilson Auldearne 1662 +Bessie Wright N. Berwick 1590 +Elizabeth Wright Burton-on-Trent 1597 +Bessie Young Auldearne 1662 + +Ellen Bierley Lancs 1613 +Ellen Gray Aberdeen 1597 +Ellen Green Leicester 1619 +Elinor Shaw Northampton 1705 +Euphemia McCalyan N. Berwick 1590 + + +Frances Dicconson Lancs 1613 +Frances Moore Hunts 1646 + + +George Ellies Forfar 1661 + +Gideon Penman Crighton 1678 + +Gilbert Fidlar Aberdeen 1597 +Gilbert McGill N. Berwick 1590 + +Giles Fenderlin Leaven Heath 1652 +Geillis Duncan N. Berwick 1590 +Gilles Hutton Crook of Devon 1662 + +Girette le Parmentier Guernsey 1620 + +Gracyenne Gousset Guernsey 1563 +Grace Hay Lancs 1613 + +Grissell Gairdner Newburgh 1610 +Grissall Sinklar Auldearne 1662 + +Guillemine la Bousse Guernsey 1622 +Guillemine Vaultier Guernsey 1610 + + +Hellen Alexander Forfar 1661 +Hellen Clark Manningtree 1645 +Helen Cothills Forfar 1661 +Helen Fraser Aberdeen 1597 +Helen Guthrie Forfar 1661 +Helen Hill Queensferry 1644 +Helen Inglis Auldearne 1661 +Hellen Jenkinson Northampton 1612 +Helen Lauder N. Berwick 1590 +Helène le Brun Guernsey 1609 +Helen Makkie Aberdeen 1597 +Hellen Pennie Aberdeen 1597 +Helen Rogie Aberdeen 1597 +Helen Thomson Queensferry 1644 +Helen White N. Berwick 1590 + +Henry Graver Knaresborough 1621 +Henry Walter Somerset 1665 + +Hugh Crosia Conn. 1693 + + +Isobel Adams Pittenweem 1704 +Issabel Andrews Northumberland 1673 +Isobel Bairdie Edinburgh 1649 +Issobell Barroun Aberdeen 1597 +Isabel Becquet Guernsey 1617 +Isobel Black Crook of Devon 1662 +Issobell Burnett Aberdeen 1597 +Issobell Coky Aberdeen 1597 +Isabel Condie Crook of Devon 1662 +Isobell Crawford Irvine 1618 +Isobel Dorward Forfar 1661 +Issobell Forbes Aberdeen 1597 +Isobel Friece Auldearne 1662 +Isobel Gairdner Edinburgh 1649 +Isabel Gibson Crook of Devon 1662 +Issobell Gowdie Auldearne 1662 +Issobell Griersoune Edinburgh 1607 +Isobell Gylour N. Berwick 1590 +Isobel Haldane Perth 1607 +Isobel Inch Irvine 1618 +Issabell Johnson Northumberland 1673 +Isobell Lauder N. Berwick 1590 +Issobell Menteithe Aberdeen 1597 +Isobel More NcKaw Bute 1662 +Isobel More Auldearne 1662 +Issobell NcNeill Bute 1662 +Issobell NcNicoll Bute 1662 +Issobell Nicoll Auldearne 1662 +Issobell Oige Aberdeen 1597 +Isobel Ramsay Edinburgh 1661 +Issobell Richie Aberdeen 1597 +Issobell Robbie Aberdeen 1597 +Isobel Robey Lancs 1613 +Isabel Rutherford Crook of Devon 1662 +Issobell Shyrie Forfar 1661 +Isabel Sidegraves Lancs 1613 +Issobell Smith Forfar 1661 +Issobell Strathaquhin Aberdeen 1597 +Issabell Thompson Northumberland 1673 +Isobel Young Queensferry 1644 + + +James Bush Somerset 1664 +James Device Lancs 1613 +James Hudston Alloa 1658 +James Kirk Alloa 1658 +James Og Aberdeen 1597 +James Walkley Conn. 1662 + +Jonet Anderson Edinburgh 1657 +Jane Baites Northumberland 1673 +Jonet Barrie Forfar 1661 +Jeanne Bichot Guernsey 1619 +Jennet Bierley Lancs 1613 +Jannet Blandilands Edinburgh 1590 +Janet Breadheid Auldearne 1662 +Janet Brown Edinburgh 1649 +Janet Brugh Crook of Devon 1662 +Jane Bulcock Lancs 1613 +Janet Burnet Auldearne 1662 +Jonet Campbell Edinburgh 1590 +Jonet Campbell N. Berwick 1590 +Joan Cariden Faversham 1645 +Joan Carrington Conn. 1651 +Jonett Clark Edinburgh 1590 +Jonet Cleracht Aberdeen 1597 +Jennot Cooke Dalkeith 1661 +Johan Cooper Much Holland, Essex 1645 +Jonet Corset Pittenweem 1704 +Jennet Cronkshaw Lancs 1613 +Janet Cunningham Edinburgh 1590 +Jonet Davidson Aberdeen 1597 +Jeanne de Bertran Guernsey 1626 +Jenette de Garis Guernsey 1631 +Jonet Degeddes Aberdeen 1597 +Jennet Device Lancs 1613 +Jennit Dibble Knaresborough 1621 +Jonet Drever Orkney 1615 +Jeannette Dumaresq Guernsey 1570 +Janet Finlay Auldearne 1662 +Jean Fulton Bargarran 1697 +Jonet Gaw (Gall) N. Berwick 1590 +Jonet Grant Aberdeen 1597 +Jonett Grant Edinburgh 1590 +Jeanne Guignon Guernsey 1570 +Jonet Guissett Aberdeen 1597 +Jennet Hargraves Lancs 1613 +Jonet Hird Crook of Devon 1662 +Jonet Hood Crook of Devon 1662 +Jane Hopper Northumberland 1673 +Jane Hott Faversham 1645 +Jonet Howit Forfar 1661 +Jonet Hunter Ayrshire 1605 +Jonet Isack Bute 1662 +Jonat Kaw Perth 1607 +Jean King Innerkip 1662 +Jeanne le Cornu Guernsey 1620 +Jeannette le Gallées Guernsey 1570 +Jonet Leisk Aberdeen 1597 +Jonet Leyis Aberdeen 1597 +Jonet Logan N. Berwick 1590 +Janet Lowry Queensferry 1644 +Jonet Lucas Aberdeen 1597 +Joane Lucus Northampton 1612 +Jane Makepiece Northumberland 1673 +Janet Man Auldearne 1662 +Janet Mathie Paisley 1678 +Jonet McConachie Bute 1662 +Jonet Mcilmertine Bute 1642 +Jonet McNeill Bute 1662 +Jonet McNickell Bute 1662 +Jonet Mctyre Bute 1642 +Jenot Meiklejohn Dalkeith 1661 +Jonet Millar Alloa 1658 +Jonet Morison Bute 1662 +Janet Mowbray Queensferry 1644 +Jonet Nctyre Bute 1642 +Jonet Nicholson N. Berwick 1590 +Jonet Nicoll Bute 1662 +Jonet Paiston Dalkeith 1661 +Jonet Paterson Alloa 1658 +Janet Paton Crook of Devon 1662 +Janet Paton Kilduff 1662 +Joan Pechey St. Osyth 1582 +Joan Peterson Wapping 1652 +Jennet Preston Lancs 1613 +Jonet Reid Alloa 1658 +Jonet Reid Orkney 1633 +Jonet Rendall Orkney 1629 +Joan Robinson St. Osyth 1582 +Janet Rodgers Bargarran 1697 +Janet Scot Innerkip 1662 +Janet Smith Auldearne 1662 +Jonet Smyth Aberdeen 1597 +Jane Southworth Lancs 1613 +Jonet Spaldarg Aberdeen 1597 +Jonet Stewart Edinburgh 1597 +Jonet Stout Forfar 1661 +Jonet Stratton N. Berwick 1590 +Jean Sutherland Auldearne 1662 +Jone Syms Somerset 1664 +Janet Thomson Edinburgh 1649 +Jeanne Tourgis Guernsey 1622 +Joane Vaughan Northampton 1612 +Janet Wagh Bargarran 1697 +Joan Walliford Faversham 1645 +Joane Wallis Hunts 1646 +Joan Waterhouse Chelmsford 1556 +Jonet Watson Dalkeith 1661 +Jean Weir Edinburgh 1670 +Jennet Wilkinson Lancs 1613 +Joane Willimot Leicester 1619 +Jonet Wishert Aberdeen 1597 + +John Brugh Edinburgh 1643 +John Bulcock Lancs 1613 +John Carington Conn. 1651 +John Clarke Hunts 1646 +John Combes Somerset 1664 +John Couper N. Berwick 1590 +John Crauforth Northumberland 1673 +Johnne Damiet Edinburgh 1597 +John Douglas Tranent 1659 +John Fian N. Berwick 1590 +John Galie Bute 1662 +John Gordon (Gray-meill) N. Berwick 1590 +John Lamen, Snr. St. Albans 1649 +John Lamen, Jnr. St. Albans 1649 +John Leyis Aberdeen 1597 +John Lindsay Bargarran 1697 +John McGill N. Berwick 1590 +John Palmer St. Albans 1649 +John Ramsden Lancs 1613 +John Reid Bargarran 1697 +John Robertson Auldearne 1662 +John Salmon St. Albans 1649 +John McWilliam Sclater Edinburgh 1656 +John Stewart Irving 1618 +John Stuart Paisley 1678 +John Tailzeour Forfar 1661 +John Taylor Auldearne 1662 +John Vining Somerset 1664 +John Whitfield Northumberland 1673 +John Winnick Hunts 1646 +John Young Auldearne 1662 + +Joseph Salmon St. Albans 1649 + +Josine Deblicq Hainault 1616 + +Joyce Boanes St. Osyth 1645 + +Judith Moone Thorp, Essex 1645 +Judeth Salmon St. Albans 1649 +Judith Varlet Conn. 1662 + +Julian Cox Somerset 1665 + + +Katherine Blair Glasgow 1622 +Kathren Blak Alloa 1658 +Katherine Campbell N. Berwick 1590 +Katherine Campbell Bargarran 1697 +Katherine Carruthers N. Berwick 1590 +Katherine Craige Orkney 1633 +Katherine Cristell Bute 1662 +Katherine Duncan N. Berwick 1590 +Katherine Earle Yorks 1654 +Catherine Ellot Northumberland 1673 +Katherine Eustache Guernsey 1581 +Katherine Fernsche Aberdeen 1597 +Katherine Ferris Aberdeen 1597 +Katherine Frissell Bute 1662 +Katherine Gerard Aberdeen 1597 +Kait Gray N. Berwick 1590 +Catherine Green Somerset 1665 +Catherine Halloudis Guernsey 1622 +Katherine Harrison Conn. 1662 +Katherine Heirst Lancs 1613 +Catherine Logie Queensferry 1644 +Katherine McGill N. Berwick 1590 +Katherine McTeir Ayrshire 1605 +Katherine McWilliam Bute 1662 +Katherine Miller Orkney 1633 +Kathren Mitchell Aberdeen 1597 +Kathrin Moore Bute 1662 +Katherine Oswald Edinburgh 1629 +Katharene Portour Forfar 1661 +Catherine Prays Guernsey 1563 +Kathren Renny Alloa 1658 +Catherine Robert Guernsey 1639 +Katherine Scott Innerkip 1662 +Kathren Sowter Auldearne 1662 +Katherine Stewart Bute 1662 +Catherine Thomson Queensferry 1644 +Kait Wallace N. Berwick 1590 +Katharene Wallace Forfar 1661 + + +Lawrence Hay Lancs 1613 +Laurenche Jehan Guernsey 1570 +Laurence l'Eustache Guernsey 1617 + +Lilias Adie Torryburn 1704 + +Lillie Wallace Pittenweem 1704 + +Lucy Thompson Northumberland 1673 + +Lydia Gilbert Conn. 1654 + + +Malie Geddie N. Berwick 1590 + +Manie Haliburton Dirlton 1649 + +Marable Cooper Orkney 1633 + +Margaret Agar Somerset 1664 +Margaret Aitchison N. Berwick 1590 +Margaret Aynsley Northumberland 1673 +Margaret Barclay Irvine 1618 +Margret Bean Aberdeen 1597 +Meg Begtoun N. Berwick 1590 +Marget Beveridge Crook of Devon 1662 +Margret Brodie Auldearne 1662 +Margaret Brown Queensferry 1644 +Margaret Clarke Somerset 1664 +Margrat Cleraucht Aberdeen 1597 +Margaret Craige Paisley 1678 +Margaret Dauline Queensferry 1644 +Margret Demperstoun Alloa 1658 +Margret Duchall Alloa 1658 +Margaret Duncane Ayrshire 1605 +Margaret Duncane Crook of Devon 1662 +Margaret Dwn N. Berwick 1590 +Margaret Fulton Bargarran 1697 +Margaret Grevell St. Osyth 1582 +Margaret Hamilton (Mitchell) Borrowstowness 1679 +Margaret Hamilton (Pullwart) Borrowstowness 1679 +Margrat Holm Innerkip 1662 +Margret Hucheons Auldearne 1662 +Margaret Huggon Crook of Devon 1662 +Marget Hutton Crook of Devon 1662 +Margrat Innes Aberdeen 1597 +Margaret Jackson Paisley 1678 +Margaret Jennings Conn. 1661 +Margaret Johnson Lancs 1633 +Margaret Keltie Crook of Devon 1662 +Margaret Kyllie Auldearne 1662 +Margaret Laing Bargarran 1697 +Margaret Landish St. Osyth 1645 +Margaret Litster Crook of Devon 1662 +Margaret Loy Liverpool 1667 +Margaret McGuffok Ayrshire 1605 +Margret McKenzie Innerkip 1662 +Margaret McNeill Bute 1662 +Margaret McNickell Bute 1662 +Margaret McNish Crook of Devon 1662 +Margaret McWilliam Bute 1662 +Margaret Moone Thorp, Essex 1645 +Margaret Morton Yorks 1650 +Margaret Ncilduy Bute 1662 +Margaret NcLevin Bute 1662 +Margaret Nicoll Forfar 1661 +Margaret Nin-Gilbert Thurso 1719 +Margret Og Aberdeen 1597 +Margaret Pearson Lancs 1613 +Marguerite Picot Guernsey 1629 +Margaret Pringle Borrowstowness 1679 +Margrat Reauch Aberdeen 1597 +Margaret Rodgers Bargarran 1697 +Margrat Scherar Aberdeen 1597 +Margaret Simson Hunts 1646 +Margaret Smith Bute 1662 +Margrat Smyth Aberdeen 1597 +Meg Stillcart N. Berwick 1590 +Margret Tailzeour Alloa 1658 +Marguerite Tardif Guernsey 1624 +Margaret Thomson N. Berwick 1590 +Margaret Waite, Snr. Knaresborough 1621 +Margaret Waite, Jnr. Knaresborough 1621 +Margaret Wallace Glasgow 1622 +Margret Wilson Auldearne 1662 +Margaret Young Crook of Devon 1662 +Margarett (surname unknown) Northumberland 1673 + +Marion Bailzie N. Berwick 1590 +Marion Congilton N. Berwick 1590 +Marion Dauline Queensferry 1644 +Marion Frissell Bute 1642 +Marrion Fyfe Crook of Devon 1662 +Marion Grant Aberdeen 1597 +Marion Hocket Ramsey, Essex 1645 +Marion Linkup Leith 1590 +Marion Little Queensferry 1644 +Marion Nicholson N. Berwick 1590 +Marion Paterson N. Berwick 1590 +Marion Richart Orkney 1633 +Marion Scheill (Shaw) N. Berwick 1590 +Marion Stein Queensferry 1644 +Marrion Thomson Crook of Devon 1662 +Marion Wod Aberdeen 1597 +Marion (Irish Marion) N. Berwick 1590 + +Marjorie Dunbar Auldearne 1662 +Marjorie Man Auldearne 1662 +Marjorie Mutch Aberdeen 1597 +Marjorie Ritchie Forfar 1661 +Margery Sammon St. Osyth 1582 +Margery Stoakes St. Osyth 1645 +Marjorie Taylor Auldearne 1662 + +Martha Semple Bargarran 1697 + +Martin Tulouff Guernsey 1563 + +Mary Barber Northampton 1612 +Mary Barnes Conn. 1662 +Marie Becquet Guernsey 1617 +Mary Bychance St. Albans 1649 +Marie Clouet Guernsey 1631 +Marie de Calais Guernsey 1617 +Marie de Calais Guernsey 1631 +Marie du Mont Guernsey 1617 +Marie Gauvein Guernsey 1570 +Mary Green Somerset 1664 +Mary Greenleife Alresford, Essex 1645 +Marie Guilbert Guernsey 1639 +Marie Guillemotte Guernsey 1634 +Mary Hunter Northumberland 1673 +Mary Johnson Wyvenhoe, Essex 1645 +Mary Johnson Conn. 1647 +Mary Lamen, Snr. St. Albans 1649 +Mary Lamen, Jnr. St. Albans 1649 +Marie Lamont Innerkip 1662 +Marie Mabille Guernsey 1631 +Marie Martin Guernsey 1588 +Marie McKaw Bute 1662 +Mary McNiven Bute 1662 +Marie Mortimer Guernsey 1631 +Marie More NcCuill Bute 1662 +Marie Paterson N. Berwick 1590 +Mary Penny Somerset 1664 +Mary Phillips Northampton 1705 +Mary Read Lenham 1652 +Marie Roland Guernsey 1601 +Marie Roland Guernsey 1634 +Mary Rynd Forfar 1661 +Mary Sanford Conn. 1662 +Marie Shuttleworth Lancs 1613 +Mary Sikes Yorks 1649 +Marie Sohier Guernsey 1626 +Marie Spencer Lancs 1613 +Marie Stewart Bute 1662 +Mary Trembles Bideford 1682 +Mary Warberton Somerset 1665 + +Masie Aitchison N. Berwick 1590 + +Mercy Disborough Conn. 1692 + +Meslie Hirdall Auldearne 1662 + +Michael Aynsley Northumberland 1673 +Michael Clark N. Berwick 1590 + +Mildred Wright Maidstone 1652 + + +Nathaniel Greensmith Conn. 1662 + +Nicholas Jennings Conn. 1661 + + +Patrick Lowrie Ayrshire 1605 +Patrick McKaw Bute 1662 +Patrik Watson Dirlton 1649 + +Perine Marest Guernsey 1622 + +Philipine le Parmentier Guernsey 1617 + + +Rachel King Somerset 1665 + +Rebecca Greensmith Conn. 1662 +Rebecca Jones St. Osyth 1645 +Rebecca Weste Lawford, Essex 1645 + +Richard Dickes Somerset 1665 +Richard Graham Edinburgh 1590 +Richard Lannen Somerset 1665 + +Robert Griersoun N. Berwick 1590 +Robert Grieve Lauder 1649 +Robert Wilkinson Lancs 1613 +Robert Wilson Crook of Devon 1662 + +Rose Cullender Bury 1664 +Rose Hallybread St. Osyth 1645 + + +Sarah Barton Harwich 1645 +Sarah Cooper Essex 1645 +Sarah Hating Ramsey, Essex 1645 +Sarah Smith St. Albans 1649 + +Susan Cock St. Osyth 1645 +Susanna Edwards Bideford 1682 +Susanne Prudhomme Guernsey 1629 +Susanne Rouanne Guernsey 1631 + + +Temperance Lloyd Bideford 1682 + +Thomas Bolster Somerset 1665 +Thomas Burnhill N. Berwick 1590 +Thomas Durning Somerset 1665 +Thomas Leyis Aberdeen 1597 +Thomas Weir Edinburgh 1670 + +Thomasse de Calais Guernsey 1617 +Thomazine Ratcliffe Suffolk 1645 +Thomasse Salmon Guernsey 1570 +Thomasine Watson Northumberland 1673 + + +Ursley Kemp St. Osyth 1582 + + +Vyolett Leyis Aberdeen 1597 + + +Walter Ledy Auldearne 1662 + +William Ayres Conn. 1662 +William Barton Queensferry 1655 +William Berry Rutland 1619 +William Coke Kirkcaldy 1636 +William Craw Borrowstowness 1679 +William Wright Northumberland 1673 + + + + +APPENDIX IV + +JOAN OF ARC AND GILLES DE RAIS + + +These two personages—so closely connected in life and dying similar +deaths, yet as the poles asunder in character—have been minutely studied +from the historical and medical points of view, and in the case of Joan +from the religious standpoint also. But hitherto the anthropological aspect +has been disregarded. This is largely due to the fact that these intensive +studies have been made of each person separately, whereas to obtain the +true perspective the two should be taken together. This individual +treatment is probably owing to the wide divergence of the two characters; +the simplicity and purity of the one is in marked contrast with the +repulsive attributes of the other. Yet anthropologically speaking the tie +between the two is as strongly marked as the contrast of character. + +The case of Joan is easily studied, as the documents are accessible.[956] +Anatole France has realized that behind Joan there lay some unseen power, +which Charles VII feared and from which he unwillingly accepted help. M. +France sees in this power a party in the Church, and in his eyes the Church +was a house divided against itself. Though agreeing with the view that Joan +was the rallying-point of a great and powerful organization, I see in that +organization the underlying religion which permeated the lower orders of +the people in France as in England; that religion which I have set forth in +the foregoing chapters. The men-at-arms, drawn from the lower orders, +followed without hesitation one whom they believed to have been sent by +their God, while the whole army was commanded by Marshal Gilles de Rais, +who apparently tried to belong to both religions at once. + + +1. _Joan of Arc_ + +The questions asked by the judges at Joan's trial show that they were well +aware of an underlying organization of which they stood in some dread. The +judges were ecclesiastics, and the accusation against the prisoner was on +points of Christian faith and doctrine and ecclesiastical observance. It +was the first great trial of strength between the old and the new +religions, and the political conditions gave the victory to the new, which +was triumphant accordingly. 'We have caught her now', said the Bishop of +Beauvais, and she was burned without even the formality of handing her over +to the secular authorities. After the execution, the judges and counsellors +who had sat in judgement on Joan received letters of indemnity from the +Great Council; the Chancellor of England sent letters to the Emperor, to +the kings and princes of Christendom, to all the nobles and towns of +France, explaining that King Henry and his Counsellors had put Joan to +death through zeal for the Christian Faith; and the University of Paris +sent similar letters to the Pope, the Emperor, and the College of +Cardinals. Such action can hardly be explained had Joan been an ordinary +heretic or an ordinary political prisoner. But if she were in the eyes of +the great mass of the population not merely a religious leader but actually +the incarnate God, then it was only natural for the authorities, who had +compassed her death, to shelter themselves behind the bulwark of their zeal +for the Christian religion, and to explain to the heads of that religion +their reasons for the execution. On the other hand, the belief that Joan +was God Incarnate will account, as nothing else can, for the extraordinary +supineness of the French, who never lifted a finger to ransom or rescue +Joan from the hands of either the Burgundians or the English. As God +himself or his voluntary substitute she was doomed to suffer as the +sacrifice for the people, and no one of those people could attempt to save +her. + +In comparing the facts elicited at the trial with the Dianic Cult as set +out in the previous chapters, the coincidences are too numerous to be +merely accidental. I do not propose to enter into a detailed discussion of +the trial, I only wish to draw attention to a few points in this connexion. + +The questions put to Joan on the subject of fairies appear to the modern +reader to be entirely irrelevant, though much importance was evidently +attached to her answers by the Court. She could not disprove, though she +denied, the popular rumour that 'Joan received her mission at the tree of +the Fairy-ladies' (Iohanna ceperat factum suum apud arborem Dominarum +Fatalium), and she was finally forced to admit that she had first met the +'Voices' near that spot. Connexion with the fairies was as damning in the +eyes of the Bishop of Beauvais and his colleagues as it was later in the +eyes of the judges who tried John Walsh and Aleson Peirson. + +The names of Christian saints, given to the persons whom Joan called her +'Voices', have misled modern writers; but the questions showered upon her +show that the judges had shrewd suspicions as to the identity of these +persons. That the 'Voices' were human beings is very clear from Joan's own +testimony: 'Those of my party know well that the Voice had been sent to me +from God, they have seen and known this Voice. My king and many others have +also heard and seen the Voices which came to me ... I saw him [St. Michael] +with my bodily eyes as well as I see you.' She refused to describe 'St. +Michael'; and bearing in mind some of the descriptions of the Devil in +later trials, it is interesting to find that when the judges put the direct +question to her as to whether 'St. Michael' came to her naked, she did not +give a direct answer. Later the following dialogue took place: 'If the +devil were to put himself in the form or likeness of an angel, how would +you know if it were a good or an evil angel?' asked the judges. Again +Joan's reply was not direct: 'I should know quite well if it were St. +Michael or a counterfeit.' She then stated that she had seen him many times +before she knew him to be St. Michael; when a child she had seen him and +had been afraid at first. Pressed for a description, she said he came 'in +the form of a true honest man' [tres vray preudomme, forma unius verissimi +probi hominis].[957] The accounts of the trial prove that Joan continually +received advice from the 'saints'. The person whom she called 'St. +Katherine' was obviously in the castle and able to communicate with the +prisoner: this was not difficult, for the evidence shows that there was a +concealed opening between Joan's room and the next. It was in the adjoining +room, close to the opening, that the notaries sat to take down Joan's words +when the spy Loyseleur engaged her in conversation; and it was evidently +through this opening that 'St. Katherine' spoke when she awoke Joan +'without touching her', and again when Joan could not hear distinctly what +she said 'on account of the noise in the castle'. A remark of Joan's that +'she often saw them [the Voices] among the Christians, they themselves +unseen', is noteworthy for the use of the word _Christian_, suggesting that +the 'Voices' were of a different religion. The remark should also be +compared with the account given by Bessie Dunlop as to her recognizing Thom +Reid when those about him did not know him; and with the statement by +Danaeus that 'among a great company of men, the Sorcerer only knoweth +Satan, that is present, when other doo not know him, although they see +another man, but who or what he is they know not'. + +The points of mortal sin, of which Joan finally stood accused, were the +following: 1, The attack on Paris on a feast day; 2, taking the horse of +the Bishop of Senlis; 3, leaping from the tower of Beaurevoir; 4, wearing +male costume; 5, consenting to the death of Franquet d'Arras at Lagny. + +Of these the most surprising to modern ideas is the one referring to +costume, yet it was on this that the judges laid most stress. Even the +severest of sumptuary laws has never made the wearing of male dress by a +woman a capital crime; yet, though Joan had recanted and been received into +the Church, the moment that she put on male attire she was doomed on that +account only. Whether she donned it by accident, by treachery, by force, +or out of bravado, the extraordinary fact remains that the mere resuming of +male garments was the signal for her death without further trial. On the +Sunday she wore the dress, on the Monday she was condemned, on the Tuesday +the sentence was communicated to her, on the Wednesday she was burned, as +an 'idolator, apostate, heretic, relapsed'. If, as I suppose, she were a +member of the Dianic Cult, the wearing of male attire must have been, for +her, an outward sign of that faith, and the resuming of it indicated the +relapse; the inscription on the high cap, which she wore at her execution, +shows that the judges at least held this opinion. Throughout the trial +questions were poured upon her as to her reasons for wearing the dress, and +she acknowledged that she wore it, not by the advice of a human man [per +consilium hominis mundi] ... 'Totum quod feci est per praeceptum Domini, et +si aliam praeciperet assumere ego assumerem, postquam hoc esset per +praeceptum Dei.' Asked if she thought she would have been committing mortal +sin by wearing women's clothes, she answered that she did better in obeying +and serving her supreme Lord, who is God. She refused to wear women's dress +except by command of God: 'I would rather die than revoke what God has made +me do.' + +On her letters were placed sometimes the words Jhesus Maria or a cross. +'Sometimes I put a cross as a sign for those of my party to whom I wrote so +that they should not do as the letters said.' Though the mark was merely a +code-signal to the recipient of the letter, it seems hardly probable that a +Christian of that date would have used the symbol of the Faith for such a +purpose. She also consistently refused to take an oath on the Gospels, and +was with difficulty persuaded to do so on the Missal. When she was asked +whether she had ever blasphemed [blasphemaverit] God, she replied that she +had never cursed the Saints [maledixit Sanctum vel Sanctam]. When pressed +whether she had not denied [denegaverit] God, she again refused a direct +answer, saying that she had not denied the Saints [denegaverit Sanctum nec +Sanctam]. + +The general feeling towards her among the Christian priesthood is shown by +the action of Brother Richard. When he first entered her presence 'he made +the sign of the cross and sprinkled holy water, and I said to him, Approach +boldly, I shall not fly away.' + +Another point to be noted is her answer that she learned the Paternoster, +Ave Maria, and Credo from her mother, thus proving that she was not of a +witch-family. According to Reginald Scot it was sufficient evidence to +condemn a woman to death as a witch if her mother had been a witch before +her. At the same time, however, Joan refused to say the Paternoster except +in confession, when the priest's lips would have been sealed if she had +proved herself not to be a Christian. She was very urgent to confess to the +Bishop of Beauvais, but he was too wary to be caught. + +She first heard the 'Voices' at the age of thirteen, the usual time for the +Devil and the witch to make 'paction'. One of her followers, Pierronne, was +burnt as a witch, avowing to the last that she had spoken with God as +friend with friend, and describing the costume of her Deity with a detail +which shows the reality of the occurrence. If also there is any weight to +be attached to certain names—as seems likely after studying the lists +given above—then we have in this history four of the chief witch-names; +Joan, the daughter of Isabel, and the two saints Katherine and Margaret. +These coincidences may be small, but there are too many of them to be +ignored. + +There is evidence from Joan's own words that she felt herself divine and +also that she knew her time was limited, but she never realized till the +last that the end meant death; this, however, the 'Voices' knew and it was +for this that they were preparing her. At the beginning of the trial, 'she +said she had come from God, and had nothing to do here, asking to be sent +back to God from whom she came [dixit quod venit ex parte Dei, et non habet +quid negotiari quidquam, petens ut remitteretur ad Deum a quo venerat]. +'Many times she said to him [the King], I shall live a year, barely longer. +During that year let as much as possible be done.' The 'Voices' told her +she would be taken before the feast of St. John, and that thus it must be, +and that she must not be troubled but accept willingly and God would help +her. They also said it was necessary for her to be captured: 'Receive all +willingly, care not for thy martyrdom, thou shalt come at last to the +kingdom of paradise.' On the fatal Tuesday when she learned her doom, flesh +and spirit quailed at the prospect of the agony to come, and she cried out +that her 'Voices' had deceived her, for she had thought that in her +imprisonment she had already suffered the promised martyrdom. Yet within +twenty-four hours she went to the stake with courage unquenched, +acknowledging that her 'Voices' were from God. Like John Fian nearly two +centuries later, her spirit had sunk at first, and again like Fian she +endured to the end, dying a martyr to the God who had exploited her +confidence and simplicity and whom she had served so well. To her de +Lancre's words might well apply, 'The witches are so devoted to his service +that neither torture nor death can affright them, and they go to martyrdom +and to death for love of him as gaily as to a festival of pleasure and +public rejoicing.' + +The ashes were collected and thrown into running water; a common rite, in +religions of the Lower Culture, after the sacrifice of the Incarnate God. +It is also worth noting that Rouen was one of the French cities in which +there was still a living tradition of human sacrifice. + + +2. _Gilles de Rais_ + +Like Joan of Arc, Gilles de Rais was tried and executed as a witch; and in +the same way, much that is mysterious in this trial can also be explained +by the Dianic Cult. + +On the mother's side he descended from Tiphaine de Champtocé, and on the +father's from Tiphaine de Husson; this latter was the niece of Bertrand du +Guesclin, and called after du Guesclin's wife, who was a fairy woman.[958] +The name Tiphaine appears to come from the same root as Fein, Finn, and +Fian, all of which meant 'fairy' in Great Britain, and probably in Brittany +as well. There is therefore a strong suggestion of a strain of fairy blood, +and with that blood there may also have descended to Gilles many of the +beliefs and customs of the dwarf race. + +The bond between Gilles and Joan was a very close one. She obtained +permission from the King to choose whom she would for her escort; her +choice at once fell on Gilles, for she would naturally prefer those of her +own faith. He held already a high command in the relieving force, and added +the protection of Joan as a special part of his duties. Later on, even +after he had reached the high position of Marshal of France, he still +continued those duties, remaining with her all day when she was wounded at +the assault on Paris. It is an interesting point also that Charles VII +granted permission to both these great leaders to bear the royal arms on +their escutcheons. It seems incredible that a soldier of Gilles's character +and standing should have made no move to rescue Joan by ransom or by force, +when she was captured. She was not only a comrade, she was especially +under his protection, and it is natural for us to think that his honour was +involved. But if he regarded her as the destined victim, chosen and set +apart for death, as required by the religion to which both he and she +belonged, he could do nothing but remain inactive and let her fate be +consummated. If this is so, then the 'Mystery of Orleans', of which he was +the author, would be a religious play of the same class as the +mystery-plays of the Christians. + +The extraordinary prodigality and extravagance of Gilles may have been due, +as is usually suggested, to profligacy or to madness, but it may equally +well have been that he took seriously the belief that as the Incarnate +God—or at any rate as a candidate for that honour—he must give to all who +asked. He rode a black horse, as also did Joan and the 'Devils' of later +centuries; and on two separate occasions he attempted to enter into a +compact with the 'Devil'. He could not decide to which religion he would +belong, the old or the new, and his life was one long struggle. The old +religion demanded human sacrifices and he gave them, the new religion +regarded murder as mortal sin and he tried to offer expiation; openly he +had Christian masses and prayers celebrated with the utmost pomp, secretly +he followed the ancient cult; when he was about to remove the bodies of the +human victims from the castle of Champtocé, he swore his accomplices to +secrecy by the binding oaths of both religions; on the other hand members +of the old faith, whom he consulted when in trouble, warned him that as +long as he professed Christianity and practised its rites they could do +nothing for him. + +An infringement of the rights of the Church brought him under the +ecclesiastical law, and the Church was not slow to take advantage of the +position. Had he chosen to resist, his exalted position would have +protected him, but he preferred to yield, and like Joan he stood his trial +on the charge of heresy. The trial did not take long; he was arrested on +September 14, and executed on October 26. With him were arrested eight +others, of whom two were executed with him. Seeing that thirteen was always +the number of witches in a Coven, it is surely more than an accidental +coincidence that nine men and women, including Gilles, were arrested, two +saved themselves by flight, and two more who had played a large part in the +celebration of the rites of the old religion were already dead. Thus even +as early as the middle of the fifteenth century the Coven of thirteen was +in existence. + +Gilles was charged with heresy before a Court composed of ecclesiastics +only, and like Joan he was willing to be tried for his faith. He announced +that he had always been a Christian, which may be taken to mean that there +was some doubt as to whether he was not a heathen. He suddenly gave way to +a curious outburst against the authority of the Court, saying that he would +rather be hanged by the neck with a lace than submit to them as judges. +This can only be understood by comparing his reference to 'hanging with a +lace' with the method by which Playfair in 1597 (p. 204), John Stewart in +1618 (p. 202), and John Reid in 1697 (p. 203), met their deaths. + +The sudden change of front in this haughty noble may be accounted for by +the excommunication which was decreed against him, but this explains +neither his passionate haste to confess all, and more than all, of which he +was accused, nor his earnest and eager desire to die. How much of his +confession was true cannot be determined now, but it is very evident that +he was resolved to make his own death certain. His action in this may be +compared with that of Major Weir in 1670, who also was executed on his own +voluntary confession of witchcraft and crime. Gilles's last words, though +couched in Christian phraseology, show that he had not realized the +enormity of the crimes which he confessed: 'We have sinned, all three of +us', he said to his two companions, 'but as soon as our souls have left our +bodies we shall all see God in His glory in Paradise.' He was hanged on a +gibbet above a pyre, but when the fire burned through the rope the body was +snatched from the flames by several ladies of his family, who prepared it +for burial with their own hands, and it was then interred in the Carmelite +church close by. His two associates were also hanged, their bodies being +burned and the ashes scattered. + +On the spot where Gilles was executed his daughter erected a monument, to +which came all nursing mothers to pray for an abundance of milk. Here again +is a strong suggestion that he was regarded as the Incarnate God of +fertility. Another suggestive fact is the length of time—nine years—which +elapsed between the death of Joan and the death of Gilles. This is a usual +interval when the Incarnate God is given a time-limit. + +It required twenty-five years before an action of rehabilitation could be +taken for Joan. In the case of Gilles, two years after the execution the +King granted letters of rehabilitation for that 'the said Gilles, unduly +and without cause, was condemned and put to death'. + +An intensive study of this period might reveal the witch organization at +the royal Court and possibly even the Grand-master to whom Joan owed +allegiance, the 'God' who sent her. Giac, the King's favourite, was +executed as a witch, and Joan's _beau duc_, the Duke d'Alençon, was also of +the fraternity. + +FOOTNOTES: + +[Footnote 956: It is advisable to read the trial in the original Latin and +French, as the translations have often a Christian bias, e.g. 'the King of +Heaven' being rendered as 'our Lord', and 'my Lord' as 'our Saviour'. This +is not merely inaccurate but actually misleading.] + +[Footnote 957: Compare Bessie Dunlop's more homely description of Thom +Reid: 'An honest wele elderlie man.'] + +[Footnote 958: + + _____________ + | | +Tiphaine de = Maurice Chevalier = Clémence Bertrand = Tiphaine + Champtocé |de Craon de Husson | du Guesclin (the fairy) + | | + | | + | Guy de = Tiphaine + | Laval I | + | | + Marie de Craon = Guy de Laval II + | + Gilles de Rais +] + + + + +APPENDIX V + +FLYING OINTMENTS + + +The three formulae for the 'flying' ointment used by witches are as +follows: + +1. Du persil, de l'eau de l'Aconite, des feuilles de Peuple, et de la suye. + +2. De la Berle, de l'Acorum vulgaire, de la Quintefeuille, du sang de +chauuesouris, de la Morelle endormante, et de l'huyle. + +3. De graisse d'enfant, de suc d'Ache, d'Aconite, de Quintefeuille, de +Morelle, et de suye. + +These formulae may be translated as follows: + +1. Parsley, water of aconite, poplar leaves, and soot. + +2. Water parsnip, sweet flag, cinquefoil, bat's blood, deadly nightshade, +and oil. + +3. Baby's fat, juice of water parsnip, aconite, cinquefoil, deadly +nightshade, and soot. + +These prescriptions show that the society of witches had a very creditable +knowledge of the art of poisoning: aconite and deadly nightshade or +belladonna are two of the three most poisonous plants growing freely in +Europe, the third is hemlock, and in all probability 'persil' refers to +hemlock and not to the harmless parsley, which it resembles closely. + +The other ingredients have no marked toxic action, unless 'berle' and +'ache' refer not to the harmless water parsnip but to the poisonous water +hemlock or cowbane. The baby's fat and bat's blood would of course have no +action. + +Aconite was one of the best-known poisons in ancient times; indeed it was +so extensively used by professional poisoners in Rome during the Empire +that a law was passed making its cultivation a capital offence. Aconite +root contains about 0.4 per cent. of alkaloid and one-fifteenth of a grain +of the alkaloid is a lethal dose. The drug has little effect upon the +consciousness, but produces slowing, irregularity, and finally arrest of +the heart. + +The use of belladonna as a poison was also known in classical times; +fourteen of the berries have been known to produce death; a moderate dose +will produce wild excitement and delirium. + +Hemlock is also a well-known and ancient poison; the fruit may contain as +much as 0.9 per cent. of alkaloid, and ¼ grain of the alkaloid may +produce death. The action of hemlock usually is to produce a gradual motor +paralysis, consciousness being unimpaired, and death being caused by +paralysis of respiration, but sometimes hemlock may produce delirium and +excitement. + +There is no doubt, therefore, about the efficacy of these prescriptions and +their ability to produce physiological effects. They were administered by +being rubbed into the skin, which is not an efficient way of introducing +most drugs into the body, indeed some have denied that alkaloids can be +absorbed from the unbroken skin; but there is no doubt that alkaloids can +be absorbed when rubbed into scratches or into the quick of the nails, and +it must be remembered that an unbroken skin is only possessed by those who +are free from vermin and who wash regularly, and neither of these +conditions would be likely to apply to a mediaeval witch. Cases of +poisoning associated with delirium have actually been recorded following +the application of belladonna plasters to the skin. + +Of the three prescriptions the first is a watery solution and would not be +very efficacious when rubbed into the skin, but the second and third are +ointments, and if they were rubbed into the skin in sufficient quantities +definite physiological results would be produced. + +The first preparation, which contains hemlock and aconite, would produce +mental confusion, impaired movement, irregular action of the heart, +dizziness and shortness of breath. + +The belladonna in the second ointment would produce excitement which might +pass into delirium. + +The third ointment, containing both aconite and belladonna, would produce +excitement and irregular action of the heart. + +I cannot say whether any of these drugs would produce the impression of +flying, but I consider the use of aconite interesting in this respect. +Irregular action of the heart in a person falling asleep produces the +well-known sensation of suddenly falling through space, and it seems quite +possible that the combination of a delirifacient like belladonna with a +drug producing irregular action of the heart like aconite might produce the +sensation of flying. + +A. 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Glasgow, 1840. +_Manchester Oriental Society's Journal._ Manchester, 1916-17. +Mather, Cotton. _Wonders of the Invisible World._ London, 1862. +---- Increase. _Remarkable Providences._ London, 1890. +Melville, Sir James. _Memoirs._ Bannatyne Club. Edinburgh. +Michaelis, Sebastian. _Admirable Historie of the Possession + and Conversion of a Penitent Woman._ London, 1613. +---- _A Discourse of Spirits._ London, 1613. +Monoyer, Jules. _La Sorcellerie en Hainault._ Essais + d'histoire et d'archéologie. Mons, 1886. +Monseur, Eugène. _Le Folklore Wallon._ Bruxelles (1892). +_Moore Rental._ Chetham Society, vol. xii. Manchester, 1847. +More, Henry. _Antidote against Atheism._ London, 1655. +Moret, A. _Mystères Égyptiens._ Paris, 1913. +Murray, T. Douglas. _Jeanne d'Arc._ London, 1902. + +_Narrative of the Sufferings of a young Girle._ Edinburgh, 1698. +Nicoll, John. _Diary._ Bannatyne Club. Edinburgh, 1836. +Notestein, Wallace. _History of Witchcraft in England._ Washington, 1911. + +Pearson, Karl. _Chances of Death._ London, 1897. +Percy Society. _Giffard's Dialogue of Witches._ London, 1843. +Perkins, William. _Discourse of the damned Art of + Witchcraft._ Cambridge, 1608. +_Peterson, Tryall of Mrs. Joan._ Thomason Tracts. London, 1652. +Petto, Samuel. _A faithful Narrative._ London, 1693. +Philobiblon Society. _Examination of certain Witches._ London, 1863-4. +Pinkerton, John. _Voyages._ London, 1808-14. +Pitcairn, Robert. _Criminal Trials._ Edinburgh, 1833. +_Pittenweem, A true and full Relation of the Witches of._ Edinburgh, 1704. +_Pleasant Treatise of Witches._ London, 1673. +Potts, Thomas. _Discoverie of Witches._ Chetham Society. Manchester, 1845. +_Prodigious and Tragicall History._ See _Collection of rare + and curious Tracts_. London, 1652. + +Quibell, James Edward. _Hierakonpolis_, ii. London, 1902. +Quicherat, Jules Étienne Joseph. _Procès de condemnation et + de réhabilitation de Jeanne d'Arc._ Paris, 1841. + +Ravaisson, François. _Archives de la Bastille._ Paris, 1873. +_Records of the Justiciary Court of Edinburgh._ Edinburgh, 1905. +_Registrum Magni Sigilli Regum Scotorum._ Edinburgh, 1886. +_Rehearsall both straung and true._ London, 1579. +Remigius, Nicholas. _Daemonolatria._ Hamburg, 1693. +Roberts, Alexander. _Treatise of Witchcraft._ London, 1616. +Ross, William. _Aberdour and Inchcolme._ Edinburgh, 1885. +Rymer, Thomas. _Foedera._ London, 1704. + +_Sadducismus Debellatus._ London, 1698. +_St. Osees, A true and iust Recorde of all the Witches taken + at._ London, 1582. +Sandys, George. _Relation of a Journey._ London, 1632. +_Sawyer, Wonderfull Discouerie of Elisabeth._ 1621. +Scot, Reginald. _Discoverie of Witchcraft._ London, 1584. +_Scots Magazine._ Edinburgh, 1772 and 1814. +Scott, Sir Walter. _Demonology and Witchcraft._ Morley's + Universal Library. London, 1883. +_Scottish Antiquary_, vol. ix. Edinburgh, 1891. +_Scottish History Society_, vol. xxv. Edinburgh, 1896. +Sharpe, Charles Kirkpatrick. _Historical Account of + Witchcraft in Scotland._ London, 1884. +_Shaw, Elinor, and Mary Phillips._ Northampton, 1866. +Sinclair, George. _The Hydrostaticks._ Edinburgh, 1672. +---- _Satan's Invisible World Discovered._ Edinburgh, 1871. +Sinclair, John. _Statistical Account of Scotland_, vol. + xviii. Edinburgh, 1796. +Sinistrari de Ameno, Ludovico Maria. _Demoniality._ Paris, 1879. +_Society of Antiquaries of Scotland._ New Series, x. Edinburgh. +_Spalding Club Miscellany._ Aberdeen, 1841. +Spottiswode, John. _History of the Church of Scotland._ Edinburgh, 1847-50. +_Spottiswoode Miscellany._ Edinburgh, 1844-5. +Stearne, John. _Confirmation and Discovery of Witchcraft._ London, 1648. +Stevenson, J. _Chronicon de Lanercost._ Maitland Club. Glasgow, 1839. +Stewart, William Grant. _Popular Superstitions of the + Highlanders._ Edinburgh, 1823. +_Surtees Society_, vol. xl. Durham, 1861. + +Taylor, John. _Tracts relating to Northamptonshire._ Northampton, 1866. +Taylor, John. _The Witchcraft Delusion in Colonial + Connecticut._ New York, n. d. +Thomson, H. A., and Miles, A. _Manual of Surgery._ Oxford, 1913. +Thorpe, Benjamin. _Monumenta Ecclesiastica._ [London] 1840. +_Tradition, La_, vol. v. van Elven's _Les Procès de + Sorcellerie au Moyen Age_. Paris, 1891. +---- vol. vi. Harou's _Sorciers et Sorcières_. Paris, 1892. +---- vol. vi. Lemoine's _Sorcellerie contemporaine_. Paris, 1892. +_True and exact Relation of the severall Informations, + Examinations and Confessions of the late Witches executed in + the County of Essex._ London, 1645. +_True and iust Recorde of all the Witches taken at St. + Oses._ By W. W. London, 1582. +_Tryalls of Four Notorious Witches at Worcester._ London, n. d. + +Wagstaffe, John. _Question of Witchcraft._ London, 1671. +_Walsh, Examination of John._ London, 1566. +Webster, John. _Displaying of Supposed Witchcraft._ London, 1677. +Wellhausen, Julius. _Reste arabischen Heidenthums._ Berlin, 1897. +Whitaker, T. D. _History of Whalley._ London, 1818. +Wilson, Daniel. _Memorials of Edinburgh in the Olden Time._ + Edinburgh, 1891. +_Witch of Wapping, The._ Thomason Tracts. London, 1652. +_Witchcraft, Collection of rare and curious tracts on._ Edinburgh, 1820. +_Witches of Northamptonshire._ London, 1612. +_Wonderfull Discouerie of Elizabeth Sawyer._ London, 1621. +_Wonderful Discoverie of Margaret and Philip Flower._ London, 1619. + + + + +ADDENDUM + +1324 Kilkenny, Ireland. + + +[This is the earliest record to give the names of all those who took part +in the ceremonies. Two of the poorer women were burned; Dame Alice Kyteler +returned to England; William Outlaw, her son, was imprisoned for a time. +Nothing is known of the fate of the rest.] + +1. Alice Kyteler +2. Alice, wife of Henry the Smith +3. Annota Lange +4. Eva de Brounstoun +5. Helena Galrussyn +6. John Galrussyn +7. Petronilla de Meath +8. Robert de Bristol +9. Robin, son of Artis (the Devil) +10. Sarah, daughter of Petronilla +11. Sysok Galrussyn +12. William Payn of Boly +13. William Outlaw. + + + + +INDEX + + +Aberdeen:— + Allhallow Eve, 107, 110-12, 131, 136. + Candles, 36, 145. + Children by the Queen of Elphen, 44, 45, 242. + Christsonday, 36, 44, 45, 69, 70, 87, 128, 155, 242. + Description of elves, 242. + Devil as a calf, 65. + " God, 28, 145, 227. + " a hen, 207. + " a horse, 207. + " a lamb, 227. + " a man, 36, 43, 65, 145. + " a stag, 45, 70, 207, 242. + " a woman, 44, 242. + Divination by animals, 207. + Dog sacrifice, 155, 163. + Fertility charm, 170, 173. + Fish Cross, 107, 110, 131, 233. + Headgear, 36, 43. + Hour of meeting, 112. + King making, 45, 242. + Kiss, 45, 128, 129, 242. + Kneeling to the Devil, 28, 129. + Magical rite, 207. + " words, 45, 155, 163, 242. + Mark, 87. + Market Cross, 107, 110, 131. + Midwife, 207. + Musical instrument, 110, 131, 136. + Names of members of Covens, 251. + Nudity rite, 173. + Number in Covens, 191-2. + Our Lady, 45, 189. + Personal attendant, 189. + Punishment, 131, 188, 200. + Queen of Elphen, 44, 45, 128, 242. + Raising the Devil, 45, 155, 163, 242. + Riding Devil, 69, 242. + Right hand, 87. + Ring dance, 107, 131, 136. + " leader, 131, 136, 188, 200. + Rood-day, 45, 110, 112, 134, 242. + Sexual rites, 242. + Silken habiliments, 36, 145. + Standing stone, 108, 131. + Transformation, 233. + Tree-riding, 110, 134. + Two chiefs, 35. + White garments, 36, 43, 45. + " hackneys, 45, 242. + +Abiron, 163. + +Admission ceremonies, 71-96. + +Age of admission, 71-4. + +Aix in Provence:— + Blood-sprinkling, Form of, 149. + Cannibalism, 143. + Christian priest, 128. + Feast, 143. + Kiss, 129. + Kneeling, 129. + Knives not used, 143. + Lucifer, 129, 149. + Musical instruments, 138. + Queen of the Sabbath, 129. + Rank among the witches, 129. + Religious service, 138. + Renunciation, 77. + Singing, 138. + Taboo on salt, 143. + Violins, 138. + Wine representing blood, 149. + +Ale, 39, 114, 141, 142. + +Alest:— + Abiron, 163. + Raising the Devil, 163. + +Alice Kyteler, Dame (see Kyteler). + +Allhallow Eve, 45, 54, 107, 109-12, 131, 136. + +Alloa:— + Brown garments, 36, 43. + Devil as a dog, 67. + " a man, 36, 37, 43. + Grey garments, 37, 43. + Headgear, 36, 37, 43. + Names of members of Coven, 252 + Number in Coven, 192. + Transformation, 233-4. + +All Saints' Day, 108, 111, 116. + +Alost:— + Adoration, 28. + Belzebuth, 28, 41. + White garments, 41. + +Altars to Christ and the Devil, 21. + +Ancyra, Decree of Council of, 22, 102. + +Angers:— + Change of shape, 65. + Devil as a bull, 65. + " a goat, 65. + Iupin, 65. + +Animals for divination, 163, 204. + +Antecessor, 164. + +Appin, Red Book of, 170, 196. + +Aqua vitae, 83, 141. + +Aquelarre, 107, 118, 122. + +Arab custom, 130. + " witches, 104, 134 note. + +Arras, 198. + +Arrows, Fairy, 201, 245. + +Artificial phallus, 178-82. + +Ashes of the sacrifice, 159-62, 183, 276. + +Aspic, 248. + +Auldearne:— + Black garments, 229. + Black John, 199. + Blood sprinkling, 84-5, 153. + Boots and shoes, 37. + Candlemas, 120, 142. + Cloven feet, 37. + Coldness of the Devil, 65, 181. + Dances, 120, 133. + Devil as an animal, 66, 70, 129, 183. + " God, 29. + " a man, 37. + Dun-coloured garments, 229. + Elf arrows, 201, 245. + " boys, 245. + " bulls, 244, 245. + Fairy money, 245. + Feast, 114, 141-2. + Gillatrypes, 133. + Grace before meat, 142, 167. + Green garments, 229. + Image, 116. + Instruction from the Devil, 196. + Irregular date of meetings, 122-3. + King of Faery, 244. + Kiss, 129. + Magical ceremony, 115, 116, 171. + " words, 105-6, 164, 166, 234-5. + Maiden of the Coven, 133, 190, 193. + Names of familiars, 229-30. + " of members of Coven, 253. + Nickname, 133. + Number in Coven, 193. + Officer, 171, 187-8, 193. + Phallus, 180. + Place of Devil at table, 142. + " meeting, 120. + Ploughing ceremony, 115, 171. + Power from the Devil, 29. + Punishment, 199, 201. + Quarterly meeting, 111. + Queen of Faery, 244. + Riding, 99, 105. + Salutation, 29. + Sexual rites, 183. + Transformation, 166, 234-5. + Yellow garments, 229. + +Avignon:— + Devil as a goat, 68. + " a man, 68. + Standing stone, 68. + +Avoidances, 17. + + +Bacchic cry, 164 note. + +Back-to-back dance, 128, 131, 132, 133-5, 232, 247. + +Bale fire, 111. + +Baptism, 82-5, 117, 156, 247, 248. + +Barton (see Suffolk). + +Basses-Pyrénées:— + Admission Ceremonies, 71, 78. + Aquelarre, 107, 118, 122. + Ashes, 160. + Back-to-back dance, 132, 133. + Baptism, 82. + Beelzebub, 143. + Book, 148. + Candles, 146, 148. + Cannibalism, 158. + Change of shape, 63, 182. + Child witches, 62, 71, 175-6. + Christian festivals, 111. + Coldness of Devil, 180, 181. + Cross-roads, 118. + Day of meeting, 122. + Devil as an animal, 43, 62, 63, 65, 68-9, 129, 146, 182. + " God, 29. + " a man, 32, 40-1, 63, 128, 132. + Diabloton, 137. + Disguise, 64. + Easter, 111. + Esbat, 113. + Feast, 142. + Fire, 146. + Flute, 137. + Flying, 98, 101, 164. + " ointment, 164. + Follow-my-leader dance, 134. + Food at feast, 142. + Grace before meat, 143. + Headgear, 43, 69, 146. + Horns, 41, 43, 69, 146. + Janicot, 165. + Janus, 62. + Jumping dance, 132. + Jus primae noctis, 179. + Kiss, 45, 62, 72, 128-30, 146, 148. + Kneeling to the Devil, 29, 71, 72. + Lane de Bouc, 107, 118, 122. + Left hand, 45, 148. + " side, 45, 88, 148. + Lucifer, 148. + Magical words, 148, 164, 165. + Mark, 72, 88. + Marriage, 179. + Mask, 62, 64, 68, 129, 232. + Midday, 122. + Minor devils, 137, 228. + Modern dance, 130. + Monsieur, 128. + Musical instruments, 137. + Officer, 187. + Opinions of witches, 25. + Phallus, 179-80. + Place of Devil at table, 143. + " meeting, 118. + Punishment, 198, 202. + Quarterly festival, 109. + Queen of the Sabbath, 45, 71, 148, 190. + Quillet, 164. + Religious service, 148, 164. + Renewal of vows, 128. + Renunciation, 71, 78. + Riding, 102. + Ring dances, 40, 107, 128, 131, 132. + Sacrifice of the God, 160. + Sermon, 148, 149. + Sexual rites, 149, 180-2. + Standing stones, 40, 107, 128, 131. + Tambourine, 137. + Toad, 71. + Transformation, 235, 237. + Trumpet, 137. + Two-faced God, 62, 129. + Violin, 137. + Voice, 62. + Voluntary convert, 71. + Vows to new God, 78. + Walking to meeting, 98. + Written contract, 80. + +Bear, Devil as a, 70. + " familiar, 219. + +Beelzebub, 28, 143, 184. + +Belgium:— + Alost, 28, 41. + Ashes, 160. + Barrebon, 41. + Belzebuth, 28, 41. + Black garments, 41, 43, 232. + Blood-drinking, 153. + Blue garments, 232. + Burning the God, 160. + Cold food, 144. + Coldness of the Devil, 63. + Crebas, 41. + Devil as a goat, 128, 160. + " a man, 41, 43. + Flying ointment, 105. + Headgear, 43. + Kiss, 128, 160. + Kneeling to the Devil, 29, 128. + Mask, 232. + Places dedicated to the Devil, 108. + Standing stones, 108. + Stick-riding, 105. + White garments, 41. + Yellow garments, 232. + +Believers in witchcraft, 9, 10. + +Beltane, 109. + +Belzebuth, 28, 41. + +Bernardo di Bosco, 24. + +Bideford (see Devonshire). + +Bird familiars, 206, 213, 217, 218. + " sacrifice, 155, 241. + +Bishop of Coventry, 23, 127. + +Black candles, 146. + " garments, 33-5, 37, 38, 40-3, 54, 57, 63, 127, 134, 140, + 145, 147, 175, 200, 229, 232, 242. + +Black John, 199. + +Blackman, 33, 219, 223. + +Black plaid, 37. + +Blasting with the fairy, 245. + +Blockula (see Sweden). + +Blood baptism, 84. + " covenant signed in, 80, 81. + " drinking, 153. + " Familiars fed with, 209-11, 213-17, 219-21, 225. + " in chalice, 157. + " sacrifice, 89, 152-4, 210, 213, 220, 225. + " sprinkling, 84, 153. + " Wine representing, 149. + +Blue garments, 232. + " mark, 75, 87. + +Book, Devil's, 79, 148, 170, 196, 246, 248. + +Boots and shoes, 37. + +Borrowstowness:— + Ale, 39, 114, 142. + Change of shape, 67, 183. + Cross, 117. + Devil as a dog, 68, 183. + " a man, 39, 67, 183. + Drinking, 39, 114, 142. + Feast, 142. + Mark, 90. + Piper, 117. + Right hand, 90. + +Bothwell, Earl of, 54-9. + +Brampton (see Suffolk). + +Breast, Supernumerary, 90-1, 94. + +Brécy:— + Black candles, 146. + Devil as a black dog, 67. + Sermon, 67. + Walking to Sabbath, 98. + +Brescia, 24, 135. + +Brewham (see Somerset). + +Bridle, Enchanted, 103, 104. + +Broomstick, 10, 104, 105, 106, 164. + +Brown garments, 33, 36, 43. + +Bull, Devil as a, 65-6, 70, 129, 183. + +Bulls, Elf, 244, 245. + " Papal, 19, 24, 169. + +Burning the God, 159-62. + +Burroughs, Rev. George, 49, 151. + +Burton Agnes (see Yorkshire). + +Bute:— + Aqua vitae, 83. + Baptism, 83, 156. + Blasting with the fairy, 245. + Cock sacrifice, 156. + Devil as a man, 83. + Elf arrow, 245. + Hen sacrifice, 156. + Klareanough, 84. + Left leg, 89. + Local anaesthesia, 89. + Mark, 83, 89. + Names of members of Coven, 253. + Renunciation, 156. + Result of elf-shots, 245. + Right foot and leg, 83. + " hand, 83. + " shoulder, 89. + Shooting and blasting, 245. + Two chiefs, 83. + Use of words _God_ and _Devil_, 31. + +Byrehill:— + Devil as instructor, 195. + Fairies, 44, 140, 195, 201. + Green garments, 113, 140, 241. + Identification of the Devil, 35, 48. + Piping, 113, 140, 241. + Queen of Elfhame, 44, 241. + Threats against a traitor, 201. + William Simpson, Mr., 35, 48, 195. + Wine puncheons, 113, 140, 241. + + +Calder, 157. + +Calf, Devil as a, 65. + +Cambridgeshire:— + Blood sacrifice, 220. + Cat familiar, 220. + Use of familiar, 220. + +Candlemas, 13, 109, 110, 120, 142, 144. + +Candles, 36, 54, 68, 125, 127, 128, 144-7, 148, 159, 180. + +Cannibalism, 143, 158, 159. + +Canons, Ecclesiastical, of King Edgar, 22. + +Capital punishment, 201-4. + +Cat, Devil as a, 66, 127, 128, 182, 208, 220, 228. + " familiar, 209-14, 216-21, 224, 225, 241. + " sacrifice, 154, 155, 168, 208. + +Cats, conjuring of, 52, 54, 115, 167, 168, 208. + +Change of familiar, 210. + " of name, 46, 83-5. + " of shape, 41, 47, 65, 66, 67, 69, 182, 183, 236, 237. + +Chaplain to the Devil, 188, 201. + +Chelmsford (see Essex). + +Chicken sacrifice, 154, 155, 210. + +Child sacrifice, 49, 150, 156-9. + " witches, 39, 40, 62, 65, 71-4, 80, 99, 123, 175, 176, 184, 242, 248. + +Children by the Devil, 182. + " by the Queen of Elphen, 44, 242. + +Christening of animals, 85, 115, 155, 167, 168. + +Christian clergy, 129, 133, 137, 149, 150, 151, 188-9, 201. + " festivals, 111. + +Christians and the Witch-cult, 18, 49. + +Christmas, 49, 111. + " Eve, 112. + +Christsonday (see Aberdeen). + +Churchyard dance, 54, 113, 136, 146. + +Cittern, 136. + +Classical authors, 21. + +Clay images, 147. + +Cloven feet, 29, 33, 34, 37, 38, 116. + +Cnut, Invasion of, 20. + " Laws of, 23, 107. + +Cock, sacrifice, 154-6, 212. + " Signal given by, 112. + +Cold food, 144. + +Coldness of the Devil, 62, 63-5, 128, 179, 180, 181, 182, 185. + +Collupp Munday, 103. + +Como, 135. + +Compiègne:— + Artificial intercourse, 182. + Black garments, 40, 175. + Child witch, 40, 175. + Coldness of the Devil, 182. + Devil as a man, 40, 175. + Devil's horse, 40, 175. + Renunciation, 175. + Sexual rites, 175. + +Coney familiar, 219. + +Confessionale of Ecgberht, 22. + +Congregational Churches, 13. + +Conjuration, 150, 171. + +Conjuring of cats, 52, 54, 115, 156, 163, 167, 168. + +Connecticut:— + Christmas, 111. + Devil as a boy, 42. + " a deer, 70. + " a man, 42, 43. + Headgear, 43. + Human familiars, 230. + Names of members of Coven, 253. + +Control of the Phairie, 243. + +Conversion of England, 20. + +Cordova:— + Child witch, 80, 175. + Contract for term of years, 80. + +Council of Ancyra, Decree of, 22, 102. + +Court of Elphen, 44, 240. + +Covenant, 79-82. + +Covens, 190-4, 249-54. + +Coventry, Bishop of, 23, 127. + +Crebas, 41. + +Crighton:— + Chaplain to the devil, 188, 201. + Coldness of the devil, 65. + Minister, Christian, 133, 188-9, 201. + Pace of dance, 133, 189, 201. + Punishment, 133, 189, 201. + Sermon, 30, 189. + +Crook of Devon:— + Black garments, 38, 43. + Change of name, 85. + Coldness of the Devil, 64. + Date of meetings, 111. + Devil as a boy, 38, 43. + " a man, 38, 43. + Dun-coloured garments, 38. + Feast, 141. + Flying, 101. + Fulyairt garments, 38. + Grey garments, 38, 43. + Headgear, 38, 43. + Methods of destruction, 118, 172. + Music, 137. + Names of members of Coven, 253. + Number in Coven, 193. + Piper, 137. + Place of meeting, 120. + Riding Devil, 38. + St. Andrew's Day, 111. + Two chiefs, 38. + Voluntary converts, 79. + Walking to the Sabbath, 98. + Yule, 120. + +Cross, 68, 107, 110, 117, 131, 233. + +Cross-roads, 68, 107, 118, 132, 144, 203. + +Crow familiar, 208. + +Cursing, 218, 220, 224-5, 227. + + +Dalkeith:— + Admission ceremony, 78. + Bale fire night, 111. + Capital punishment, 204. + Change of shape, 67, 183. + Devil as a boy, 37, 67, 183. + " a dog, 67. + Green garments, 37, 43, 67, 183. + Hanging with a lace, 204. + Headgear, 37, 43. + Magical words, 165. + Mark, 183. + Officer, 47. + Queen of Farie, 47, 245. + Renunciation, 244. + +Dance as reward, 200. + " Back to back, 128, 131, 133, 134, 135, 232, 247. + " called Gillatrypes, 133. + " Children's, 135. + " Churchyard, 54, 113, 133, 136, 146. + " Complicated, 130, 132. + " Fairy, 132, 242, 244. + " Fertility, 23, 130. + " Follow-my-leader, 55, 130, 133, 134, 136. + " Jumping, 130, 132, 134, 137. + " La volta, 135. + " led by Devil, 127, 133, 134, 136. + " " priest, 23. + " Modern, 130, 133, 135, 183 note. + " Pace of, 130, 133, 189, 200, 201. + " Ring, 130-3. + " round stones, 40, 107, 108, 128, 131. + " round the devil, 40, 107, 128, 145. + " round trees, 239, 240. + " to instrumental music, 133, 136, 138. + " Torchlight, 146. + " to vocal music, 134, 137, 138, 146. + " Tree-riding, 134. + " under trees, 41. + " Widdershins, 135. + +Daniel the Prophet, 34. + +Dates of chief festivals, 12, 13. + " conversion of England, 20. + " meetings, 109-11, 119, 121-3. + +Dead men's bones, 115, 168, 169. + +Death by fire, 162. + +Decadence of the cult in England, 5, 135. + +Decree of Council of Ancyra, 22. + +Dedication, 78. + +Deer, Devil as a, 70, 129, 183. + +Definition of a witch, 18, 51. + +Description of Blockula, 103, 108, 119. + " elves, 242. + +Destructive acts, 118, 172. + +Devil, Children by, 182, 185, 242. + " Coldness of, 62-5, 128, 181. + " Identification of, 35, 38, 48, 49, 55-9. + " Instruction from, 124, 125, 195, 196. + " Marriage with, 184-5. + " Money from, 37, 49. + " Places dedicated to, 108. + " Sacrifice of, 159-62. + " Substitute for, 160-2, 270-9. + " the same as fairy, 243. + +Devil as ape, 47, 69. + " bear, 70. + " boy, 33, 37, 38, 42, 43, 64, 67, 183. + " bull, 65-6, 70, 129, 183. + " calf, 65. + " cat, 66, 127, 152, 154, 182, 228. + " cow, 65. + " deer, 70, 129, 183. + " dog, 66-8, 70, 129, 133, 136, 155, 182, 183, 208, 227. + " fowl, 182. + " frog, 226. + " goat, 63, 65, 68-9, 70, 144-6, 159, 160, 180, 182, 183, + 233, 247, 248. + " God, 28-31, 145, 227, 247. + " hen, 182, 207. + " horse, 47, 69, 70, 183, 207, 208. + " lamb, 227. + +Devil as lion, 66. + " man, 31-43, 52, 53, 55, 63, 65, 68, 69, 73, 77, 79, 83, + 88, 106, 116, 126-7, 134, 136, 140, 145, 153, 163, 164, 175, + 182, 183, 188, 195, 206, 208, 217, 218, 221, 223, 228, 246. + " mediciner, 36, 195. + " minister, 41, 149, 151. + " physician, 36. + " priest, 150, 157. + " sheep, 70, 127, 182, 233, 247. + " stag, 45, 70, 207, 242. + " woman, 44-7, 242. + +Devil's change of shape, 47, 63, 65, 182. + " chaplain, 188, 201. + " disguise, 35, 62. + " duties, 196. + " garments, 33-8, 40-3. + " head-gear, 42-3. + " horse, 29, 40, 45, 69, 103, 175, 208, 236. + " phallus, 179-81. + " place at feast, 29, 140, 142. + " powers, 236. + " voice, 61-3. + +Devonshire:— + Black garments, 34. + Devil as a lion, 66. + " a man, 34. + Supernumerary nipple, 95. + Toad familiar, 95. + +Diabloton, 137. + +Diana, 12, 22, 102. + +Dianic cult, 11, 12, 15, 272, 274. + +Dirlton, 36. + +Disbelievers in witchcraft, 10-11. + +Disguise, 35, 47, 60-5, 129. + " Removal of, 182. + +Distribution of ashes, 159, 160, 161, 276. + +Divination, 163, 205-8, 221, 248. + +Divining familiar, 163, 205-8. + +Dog, Devil as a, 66-8, 70, 129, 133, 136, 182, 183, 208, 226. + " familiar, 163, 206, 207, 208, 212-15, 218, 219, 221, 223-5, 227, 229. + " sacrifice, 154, 155, 163. + +Dorset:— + Bird familiar, 206. + Blood sacrifice, 153. + Cat sacrifice, 155. + Chicken sacrifice, 155. + Cloven feet, 33. + Devil as a man, 33, 206. + Dog familiar, 206. + " sacrifice, 155. + Fairies, 240. + Gift of familiar, 224. + Human familiar, 33, 206. + Periodical sacrifices, 155. + +Dreams, 15. + +Drinking, 39, 98, 113, 114, 115, 140-3. + " the Devil's health, 194. + +Ducking of witches, 17. + +Dumfries-shire, 157. + +Dun-coloured garments, 38, 229. + +Dunfermline:— + Capital punishment, 203. + Burial of Lady Pittadro, 162. + Fate of a traitor, 203. + Rebuke to Presbytery, 162. + +Dunstable, 48. + +Dunwich (see Suffolk). + +Duties of the Devil, 196. + + +Easter, 23, 111. + +Ecclesiastical canons of King Edgar, 22. + +Ecgberht, Archbishop of York, 22. + +Edinburgh:— + Black garments, 37. + Cat sacrifice, 155. + Devil as a dog, 67. + " a man, 36, 37, 39, 116. + " a woman, 46. + Dog sacrifice, 155. + Drinking, 39, 113. + Fertility powers, 170, 174. + Gift of money, 37, 49. + Green garments, 37. + Grey garments, 116. + Identification, 37, 38, 48, 50. + Magical powers, 170, 174. + Mark, 46. + Marriage with the Devil, 185. + Number in Coven, 193. + Renunciation, 39, 46. + Standing stones, 37. + Weir, Major, 50, 161. + +Edmonton:— + Cursing, 227. + Dog familiar, 213. + Name of familiar, 213. + Prayer, 30. + Supernumerary nipple, 92. + +Edward and Guthrum, Laws of, 22. + +Elf arrows, 245. + " boys, 245. + " bulls, 244, 245. + +Elfin, Court of, 240. + " Queen or Fairy Queen, 14, 44, 45, 47, 128, 189, 190, + 241, 242, 244, 245. + +Elva, 163, 206. + +Elves, Description of, 242. + +Enchanted bridle, 103, 104, 236. + +England (see Cambridgeshire, Chelmsford, Coventry, +Devonshire, Dorset, Dunstable, Edmonton, Essex, Faversham, +Fenny Drayton, Fewstone, Huntingdonshire, Ipswich, +Kidderminster, Lancashire, Leaven Heath, Leicester, Lenham, +Maidstone, Northampton, Northumberland, St. Albans, St. +Osyth, Salisbury, Somerset, Stapenhill, Suffolk, Windsor, +Yarmouth, Yorkshire). + +Esbat, 97, 113-23. + +Essex:— + Bird familiar, 217, 218. + Blood sacrifice, 89, 152, 154, 210, 225. + Cat familiar, 209-12, 214, 216, 217, 224, 225. + Change of familiar, 210. + Chicken sacrifice, 154, 210. + Child witch, 73. + Cock sacrifice, 155, 212. + Coldness of the Devil, 64, 185. + Devil as a cat, 152, 154. + " a dog, 67, 155, 227. + " a man, 33, 88, 217, 223. + Dog familiar, 212, 214, 215, 223, 227. + Feeding of familiar, 209, 210, 211, 212, 215-17, 224. + Ferret familiar, 212. + Frog familiar, 218. + Gift of familiar, 209, 210, 214, 216, 217, 223, 224. + Inherited familiar, 214, 217, 224-6. + Kiss, 64, 185, 215. + Kitten familiar, 215, 224, 225. + Lamb familiar, 211. + Left hand, 89. + Marriage, 185. + Mole familiar, 217, 223. + Mouse familiar, 216-18. + Names of familiars, 209, 211, 212, 214-18, 224, 225. + Paternoster as a charm, 210. + Prayers, 31, 215. + Promise of secrecy, 215. + Renunciation of Christianity, 185, 209, 225. + Robin, 211, 218, 225. + St. Osyth Coven, 250. + Sathan, 152, 210, 224, 225, 226. + Supernumerary nipple, 92-3, 95, 214-17. + Thirteen in Coven, 191. + Threats against a traitor, 202. + Toad familiar, 210-12, 225. + Use of familiars, 214-18, 223, 224. + Weasel familiar, 212. + +Ethelred, Laws of, 23. + +Eve of St. John, 111. + +Evidence, Sources of, 11. + +Execution, Methods of, 17, 162, 201. + +Eymouth, 36. + + +Fairies:— + Arrows, 201, 245. + Boy in green, 37, 244. + Boys, 245. + Children by Queen of Elphen, 44, 242. + Colour of clothes, 37, 140, 240-2, 244. + Connexion between witches and fairies, 14. + Controlled with the Phairie, 243. + Court of Elfin, 240, 241. + Dances, 132, 239, 242, 244. + Description of elves, 242. + Dress of Queen, 244. + Elf bulls, 244-5. + Fairies and witches, 238-46. + Familiar, 46, 229, 243. + Folk, 241, 242. + Foster child, 242. + Hill, 36, 243, 245. + Hours for consultation, 240. + Human sacrifice, 238, 246. + Instruction by, 195, 239, 241, 243-4. + Kane-bairn, 246. + King, 244. + King-making, 242. + Man in green, 140, 241. + Men, 195, 240-3, 245. + Money, 155, 241, 245. + Plaids, 240, 242. + Puck, 238. + Puckrels, 241. + Queen, 14, 44, 45, 47, 128, 189, 190, 240-2, 244, 245. + Rings, 132, 244. + Robin, 127, 154, 163, 208, 211, 218, 225, 238, 245. + Sickness cast by, 241, 245. + Squint-Ey'd Elf, 246. + Thomas a Fearie, 230. + Threats against traitor, 201. + Tree, 238-9. + White hackneys, 242. + Women, 238-40, 241, 243, 244, 245, 246. + +Familiars, 93-5, 184, 205-37. + " as gods, 219, 220. + " Feeding of, 209, 212, 216, 217, 224. + +Fate of traitors, 201-4. + +Faversham:— + Devil's place at table, 140. + Feast indoors, 140. + Term of years, 81. + +Feast, 46, 114, 138-44. + +Feeding of familiars, 209, 210, 211, 212, 215-17, 221, 224, 248. + +Feet, Cloven, 29, 33, 34, 37, 116. + " of griffon, 35. + +Female familiars, 46, 229, 243. + +Fenny Drayton, 48. + +Ferret familiar, 212. + +Fertility charms, 149 note, 160, 170, 171, 173. + " dances, 23, 130-5. + " powers, 28, 170, 174. + +Fewstone:— + Bird familiar, 213. + Cat familiar, 213. + Names of familiars, 213. + +Fines, 247. + +Fir, Baton of, 163, 207. + " torches, 147. + +Fire, 146. + +Fish Cross, 107, 110, 131, 233. + +Fixed number of witches, 190. + +Flint arrows, 201, 245. + +Flute, 137, 138. + +Flying, 98, 100-6, 164. + " ointment, 100, 101, 104, 105, 164, 279-80. + +Follow-my-leader dance, 130, 132-4. + +Food at feasts, 139-44. + +Forfar:— + Ale, 141. + All Hallow Eve, 110. + Aqua vitae, 141. + Black plaid, 37. + Candlemas, 110. + Cannibalism, 159. + Change of shape, 183, 236, 237. + Child witch, 73, 176. + Churchyard dance, 113, 146. + Coldness of the Devil, 64. + Dance in churchyard, 113, 146. + Dates of meetings, 119. + Devil as a horse, 69, 183. + " a man, 37, 69, 183. + " a woman, 46. + Devil's horse, 103, 236. + Drinking, 98. + Feast, 140-1. + Grey clothes, 64. + Kiss, 89, 114, 141. + Lammas, 110. + Mark, 89. + Names of members of Coven, 252. + Number in Coven, 120, 136, 193. + Officer, 187. + Pipes, 114, 136. + Place of meeting, 119, 120. + " Devil at table, 141. + Puberty, Girl under, 176. + Quarterly Festival, 110. + Renunciation, 47, 79. + Roodmass, 110. + Sieve and shears, 114. + Singing, 114, 138. + Sinking ships, 69, 116, 183. + Torchlight, 113, 146. + Transformation, 237. + Voluntary convert, 79. + Walking to Sabbath, 98. + Wrecking a bridge, 117-18, 196. + +Forked shoes, 32 note. + +Formula of renunciation, 67, 74, 76, 78. + +Foul thief, 163, 207. + +France (see also Aix, Alost, Angers, Arras, Basses-Pyrénées, +Brécy, Compiègne, Gilles de Rais, Joan of Arc, Lille, +Lorraine, Lyons, Machecoul, Orleans, Paris, Poitiers, +Puy-de-Dôme, St. Germain-en-Laye). + Ashes, Distribution of, 159, 160, 161, 276. + Back-to-back dance, 232. + Candles, 146. + Change of shape, 41, 66, 182. + Coldness of the Devil, 180. + Date of Sabbath, 123. + Devil as a cat, 41, 66, 182. + " a cow, 65. + " a man, 41, 66, 156, 182. + Fixed number of witches, 190. + Flying ointment, 101. + Garter as sign of rank, 191. + God in human form, 40. + Hen sacrifice, 156. + Mask, 146, 233. + Modern admission ceremony, 82. + " organization, 190. + Phallus, 180. + Punishment, 199. + Red garments, 41, 66, 183. + Reine du Sabbat, 190. + Renunciation, 65. + Sacrifice of the God, 160. + " a fowl, 156. + Singing, 138, 146. + Term of years, 82. + Voluntary converts, 70. + Written contract, 80. + +Frog, Devil as a, 226. + " familiar, 218. + +Fulyairt garments, 38. + + +Garter as sign of rank, 191. + +Geographical range of domestic familiar, 17, 209. + +Gift of familiars, 209, 210, 214, 216, 217, 218, 222, 223, 224, 249. + " of money, 37, 49. + +Gillatrypes, 133. + +Gilles de Rais, 161, 276-9. + +Girls under puberty, 175-6. + +Goat, Devil as a, 68-9, 129, 144-6, 159, 160, 180, 183. + +God incarnate, 12, 28, 55, 161, 276, 278. + " in human form, 40. + +Good Friday, 111. + +Grace before meat, 139, 140, 142, 143, 167, 247. + +Green garments, 36, 37, 43, 67, 113, 140, 183, 229, 241, 242, 244. + +Grey-bearded man, 32, 35, 36, 42, 195. + +Grey garments, 35, 37, 38, 41-3, 64, 116. + +Groton:— + Devil as an old man, 42. + Term of years, 81. + +Guernsey:— + Broomstick, 104, 164. + Devil as a cat, 66, 127. + " a dog, 67. + Flying, 104, 164. + Horns, 67. + Hou, 165. + Kiss, 66, 127. + Kneeling to Devil, 66. + Lucifer, 164. + Magic words, 104, 164, 165. + Name of early God, 165. + Names of members of Coven, 251. + Number in Coven, 192. + Renunciation, 67. + Site of Sabbath, 108. + Transformation, 233. + +Guthrum, invasion of, 20. + +Guthrum, Laws of Edward and, 22. + + +Hair sacrifice, 155. + +Hanged with a lace, 202-4, 278. + +Hare familiar, 227. + +Hartford (see Connecticut). + +Hautboy, 138. + +Headgear, 35-7, 38, 42-3, 69, 127, 145, 146, 147. + +Heathen invasions, 20. + +Hedgehog familiar, 221. + +Helen Mcbrune, 45. + +Hell, Queen of, 47. + +Hen, Devil as a, 182. + " familiar, 207, 208. + " sacrifice, 154, 156. + +Heresy, Witchcraft as, 23. + +Herodias, 102. + +Hillswick (see Orkney). + +Homage, 23, 62, 68, 126, 127, 128, 129, 145. + +Horns, 41, 43, 67, 69, 146. + +Horse, Devil as a, 47, 69, 183, 207, 208. + " Devil's, 29, 40, 45, 69, 103, 208. + +Horse-flesh, 143, 247. + +Hou, 165. + +Hour of Sabbath, 112. + +Human familiars, 33, 40, 46, 183, 193, 206, 221, 228-30, 243. + +Huntingdonshire:— + Bear familiar, 219. + Black garments, 33, 34, 63. + Blood sacrifice, 219. + Cat familiar, 218, 219, 225. + Cloven feet, 33. + Coney familiar, 219. + Cursing, 218, 220, 224-5, 227. + Devil as a man, 33, 63, 218, 223. + Dog familiar, 218, 219, 223, 224. + Familiars as gods, 219, 220. + Gift of familiar, 218, 224-5. + Light, 146. + Mouse familiar, 220. + Names of familiars, 218-20, 223. + Rat familiar, 220. + Renunciation, 218-19, 225. + Supernumerary nipple, 93, 219-20. + Term of years, 81. + Use of familiars, 218-20. + Voice of Devil, 63. + Yielding the soul, 220. + +Hymns, 137. + +Hysteria, supposed, 9, 177, 231. + + +Identification, 35, 37, 38, 47-50, 55-9. + +Image, Clay and wax, 116, 117, 147. + " Sacred, 125, 145. + +Imitative magic, 177. + +Impenitent witches, 26. + +Imps called puckrels, 241. + +Incarnate God, 12, 28, 55, 161, 276, 278. + +Incubus, 183. + +Inherited familiars, 214, 217, 224-6. + +Innerkip:— + Cloven feet, 38, 116. + Devil as a dog, 67. + " a man, 38, 116. + Drinking, 114, 141. + Kiss, 114. + Magical ceremony, 116-17. + Mark, 89. + Name of Devil, 163. + Night assemblies, 123. + Raising the Devil, 163. + Right side, 89. + Serpent, 163. + Singing, 38, 114, 138. + Storm raising, 67, 116. + Transformation, 116, 234. + Yule, 123. + +Innocent VIII, Bull of, 24, 169. + +Instruction by the Devil, 124, 125, 195, 196, 208. + " by fairies, 241, 244. + +Introduction, Letter of, 60. + " of new members, 39, 76, 77. + +Inverary:— + Corresponding with the Devil, 245. + Fairies, 245. + Trumps, 245. + +Inverkeithing, Priest of, 23. + +Ipswich, 49. + +Ireland (see Kyteler, Dame Alice). + +Iron rods, Beating with, 197, 203. + +Irregular dates of esbats, 122. + +Irrevocability of vows, 78. + +Irvine:— + Capital punishment, 202. + Devil as a man, 79. + Hanged with a lace, 202. + Left leg, 88. + Mark, 88. + Voluntary convert, 79. + +Italy, 24, 100, 135. + +Iupin, 65. + + +Janicot, 165, 249. + +Janus, 12, 62. + +Jean le Blanc, 247. + +Jew's harp, 136. + +Joan of Arc, 24, 40, 161, 238-40, 270-6, 279. + +Jumping dance, 130, 132, 137. + +Jus primae noctis, 179, 181. + + +Kane-bairn, 246. + +Kent (see Faversham, Lenham, Maidstone). + +Kidderminster, 94. + +King-making, 45, 242. + +King of Faery, 244. + +Kinross-shire (see Crook of Devon). + +Kiss:— + Devil kisses witches, 89, 114, 141, 165, 185, 247. + Familiars kiss witches, 215. + Witches kiss the Devil, 45, 62, 63, 64, 66, 72, 126-30, 145, + 146, 148, 159, 160, 200, 242, 247. + Witches kiss an image, 125, 145. + " Queen of Elphen, 128, 242. + +Kitten familiar, 94, 210, 215, 216, 221, 224, 225. + +Klareanough, 84. + +Kneeling to the Devil, 28, 29, 66, 71, 72, 126, 128-9. + +Knives not used, 143. + +Kyteler, Dame Alice:— + Cock sacrifice, 154. + Devil as a man, 40, 228. + Flying ointment, 104. + Human familiar, 40, 228. + Name of Devil, 154. + Robin, son of Artis, 40, 154. + Sacramental bread, 148. + Stick-riding, 104. + Trial, 23. + + +Lamb familiar, 211, 227. + +Lammas, 13, 52, 54, 109, 110. + +Lancashire:— + All Saints' Day, 108, 111, 116. + Black garments, 33. + Blood sacrifice, 153, 213. + Cat familiar, 213. + Child witch, 73. + Day of Sabbath, 111. + Devil as a bear, 70. + " a boy, 33. + " God, 29. + " a man, 33, 77. + Dog familiar, 213. + Familiars, male and female, 46, 184, 229. + Method of obtaining, 227. + Number of, 229. + Feast, 46, 139. + Female familiar, 46, 229. + Flying, 102. + Good Friday, 111. + Introduction of new member, 77. + Light, 46. + Mamillion, 29. + Method of marking, 88, 153. + Name of God, 29. + " of familiars, 46. + Names of members of Coven, 251. + Naming a familiar, 115. + Number in Coven, 192. + Officer, 187. + Pricking, 88, 153. + Purpose of meeting, 115, 116. + Riding, 99, 116. + Sacramental bread, 227. + Sexual rites, 184. + Standing stone, 108. + Supernumerary nipple, 213. + Yielding the soul, 33, 77. + +Lane de Bouc, 107, 118, 122. + +Lang Niddry:— + Cat sacrifice, 155. + Christening a cat, 115, 155, 168. + Drinking, 115. + Walking to the meeting, 98. + +Lapland, 66, 68, 222, 226. + +Lauder:— + Devil as a man, 36. + Identification, 48. + Officer, 187. + +Laws of Athelstan, 17, 22. + " Cnut, 23, 107. + " Edward and Guthrum, 22. + " Ethelred, 23. + " Lorraine, 102. + " Northumbrian priests, 22. + " Wihtraed, 22. + +Leather money, 155, 241. + +Leaven Heath, 81. + +Left eye, 96. + " hand, 45, 88, 89, 148, 190. + " leg, 88, 89. + " shoulder, 87, 88, 96. + " side, 45, 88, 93, 94, 96, 148. + +Legal aspect of covenant, 74. + " " familiars, 208. + " " mark, 86-7. + +Leicester:— + Fairy, 46, 243. + Human familiar, 46, 229, 243. + Method of obtaining familiars, 46, 243. + Name of familiar, 46, 229, 243. + Yielding the soul, 46, 229. + +Lenham, 94. + +Letter of introduction, 60. + +Liber Poenitentialis, 21, 60. + +Light, 46, 146, 147. + +Lille:— + Ashes, 160. + Child witches, 72, 99, 184. + Dedication, 78. + Devil as an animal, 65, 160. + " God, 29. + Mark, 72, 81, 89. + Opinions of witches, 26, 184. + Power over fertility, 174. + Punishment, 174, 199, 200. + Renewal of vows, 81. + Renunciation, 72. + Riding, 102. + Sacrifice of the God, 160. + Sexual rites, 184. + Yielding the soul, 72. + +Limited range of transformation, 231. + +Lion, Devil as a, 66. + +List of suspected persons, 47. + +Llanddewi Brefi, 226. + +Local anaesthesia, 86, 87, 89, 94. + +Logan, Rev. Allan, 49. + +Lorraine:— + Back-to-back dance, 135. + Bird sacrifice, 155, 241. + Devil as a bear, 70. + " a goat, 68. + Hair sacrifice, 155. + Homage, 126. + Kneeling to the devil, 126. + Laws, 102. + Leather money, 155, 241. + Magical charm, 115. + Marriage, 184. + Masks, 232. + Night assemblies, 112, 122. + Oath of secrecy, 201. + Offerings, 155. + Opinions of witches, 25. + Phallus, 179. + Punishment, 198. + Ring dance, 135. + Voice, 61. + Widdershins, 135. + +Lothian:— + Baton of fir, 163, 207. + Cat sacrifice, 155, 208. + Devil as a man, 36, 116. + Divining familiars, 163, 207, 208. + Dog sacrifice, 155. + Foul thief, 163, 207. + Instruction by the Devil, 195, 208. + Magical words, 163, 207. + Mediciner, 36, 195. + Minister, 149. + Punishment, 198. + Sacrament, 149-50. + Sermon, 149-50. + +Lowdon Hill:— + Devil as a woman, 45. + Hallow-even, 45, 111. + Helen Mcbrune, 45. + Name of Devil, 45. + +Lucifer, 28, 45, 125, 129, 138, 144, 148, 149, 164. + +Lyne:— + Court of Elphen, 240. + Devil as a man, 35, 42. + Grey beard, 35, 42. + " garments, 35, 42. + Headgear, 35, 42. + Instruction by the Devil, 195. + Number in Coven, 191, 240. + Queen of Elphen, 44, 241. + Thorn Reid, 35, 42, 44, 191, 195. + White wand, 35. + +Lyons:— + Ashes, 159, 183. + Back-to-back dance, 131, 232. + Beelzebub, 143. + Black garments, 40, 101. + Broomstick, 105. + Candles, 125, 145. + Christmas, 49, 111, 112. + Cold food, 144. + Coldness of Devil, 179, 181. + Day of meeting, 122. + Devil as a cat, 66, 128, 182. + " a dog, 182. + " a fowl, 182. + " a goat, 68, 145, 159, 182, 233. + " a man, 40, 101, 145, 182. + " a sheep, 70, 182, 233. + Drinking, 143. + Easter, 111. + Fairy dances, 132, 242. + Feasts, 143. + Flute, 138. + Flying, 101, 102. + " ointment, 105. + Grace before meat, 143. + Hautboys, 138. + Hour of meeting, 112. + Human familiars, 183, 228. + Image, Sacred, 125, 145. + Jumping Dance, 132. + Kiss, 125, 128, 129-30, 145. + Mark, 87-8. + Mask, 232. + Method of going to Sabbath, 97, 99. + Midday, 40. + Musical instruments, 138. + Night assemblies, 112. + Phallus, 179. + Place of meeting, 119, 121. + Power over fertility, 174. + Prayer, 30. + Punishment, 198. + Religious service, 148. + Renewal of vows, 125. + Renunciation, 125. + Reports, 125, 198. + Riding to meetings, 99. + Right side, 88. + Ring dance, 131. + Rye, Wafer of, 148. + Sacrifice of the God, 159, 183. + Sexual rites, 125, 179-82. + Singing, 138. + Stick riding, 105. + Straw, Burning, 145. + Taboo on salt, 143. + Urine, 148. + Voice, 62. + Walking to meeting, 97-8. + + +Machecoul Coven, 249. + +Magical ceremonies, 30, 115, 116, 171, 207. + " ointment, 100, 101, 104, 105, 279-80. + " powers, 170, 174. + " words, 45, 101, 104, 105, 128, 149, 162-8, 206-8, 234-5, 242, 244. + +Maiden of Coven, 133, 189, 190, 193. + +Maidstone:— + Child by the Devil, 182. + Reason for burning a witch, 162. + Sexual rites, 182. + +Maître Jean Mullin, 238. + " Leonard, 238. + +Malleus Maleficarum, 172. + +Mamillion, 29. + +Manningtree (see Essex). + +Mark, 46, 72, 75, 76, 81, 83, 86-96, 146, 183, 246, 248. + +Market Cross, 107, 110, 131. + +Marriage, 179, 184, 185. + +Masks, 55, 62, 64, 68, 110, 129, 133, 146, 188, 231-3, 246. + +May Day, 112. + " Eve, 12, 109. + +May-November year, 12, 109. + +Mediciner, Devil as, 36, 195. + +Methods of destruction, 117, 118. + " execution, 17, 162, 201. + " going to meetings, 97-106. + " marking, 87, 88, 153. + " obtaining familiars, 46, 226, 227, 243. + " transformation, 230-1. + +Midday, 40, 101, 122. + +Midwives, 50, 170, 171, 206, 207. + +Minister, Christian, 133, 137, 151, 188. + " Devil as a, 41, 149. + +Minor devils, 137, 228. + +Modern dance, 130, 132, 135 note, 183 note. + " magical ceremonies, 82, 226. + " organization, 190. + +Mole familiar, 217, 223. + +Monsieur, 40, 128. + +Mound dwellings, 10. + +Mouse familiar, 216-18, 220, 241. + +Muffling (see Mask). + +Music, 137. + +Musical instruments, 55, 110, 131, 133, 136-8. + + +Name given on admission, 85. + " of early God, 165. + +Names of the Devil:— + Abiron, 163. + Antecessor, 164. + Aspic, 248. + Barrebon, 41. + Black John, 199. + Blackman, 33, 219, 223. + Christsunday, 36, 44, 45, 69, 70, 87, 128, 155, 242. + Crebas, 41. + Daniel the Prophet, 34. + Foul thief, 163, 207. + Helen Mcbrune, 45. + Hou, 165. + Iupin, 65. + Janicot, 165, 249. + Klareanough, 84. + Maître Jean Mullin, 228. + " Leonard, 228. + Mamillion, 29. + Monsieur, 40, 128. + Orthon, 41, 247, 248. + Quillet, 164. + Robin, 163, 208, 245. + " son of Artis, 40, 154. + Sathan, 152, 210. + Serpent, 163. + Simon, 185. + Thom Reid, 35, 42, 44, 191, 195, 240. + Traisnesac, 41, 247. + Tramesabot, 41 note, 248. + Walliman, 30-1, 195. + William Simpson, 35, 48, 195. + +Names of familiars:— + Amie, 218. + Besse, 217. + Christ, 216. + Collyn, 216. + Dainty, 216. + Elimanzer, 215. + Elva, 163, 206. + Fancie, 46. + Fillie, 213. + Frog, 218. + George, 221, 229. + Gibbe, 213. + Gille, 210. + Ginnie, 210. + Greedigut, 219, 223. + Grissell, 219, 223. + Hendrie Laing, 230. + Hoult, 214. + Inges, 213. + Jacke, 211, 218. + James, 218. + Jarmara, 214. + Jeso, 216. + Jesus, 216. + Jezebell, 221, 229. + Jockey, 216. + Jone, 220. + Laing, 229. + Lierd, 212. + Lightfoot, 212, 224. + Lilly, 218. + Littleman, 216. + Lunch, 212. + Makeshift, 212. + Mak Hector, 229, 230. + Margaret, 168, 218. + Minny, 225. + Mounsier, 216. + Mrit. Elizabeth, 216. + Panu, 216. + Philip, 211. + Pigine, 211. + Pretty, 46, 218, 229, 243. + Pretty-man, 216. + Prickeare, 218. + Priscill, 218. + Red Reiver, 229, 230. + Roaring Lion, 229, 230. + Robert the Jackis, 229, 230. + Robert the Rule, 229, 230. + Robin, 208, 211, 218, 225. + Rorie, 229. + Rug, 217. + Sack and Sugar, 214. + Sanders, 230. + Sandy, 216. + Sathan, 209, 210, 224, 225. + Sparrow, 218. + Suckin, 212. + Susan, 217, 218. + Swein, 229, 230. + Tewhit, 213. + Thief of Hell, wait upon herself, 229, 230. + Thomas a Fearie, 230. + Tib, 220. + Tibbe, 46. + Tissy, 219. + Tom, 211, 213, 225. + Tomboy, 216. + Tyffin, 211. + Tyttey, 211. + Vinegar Tom, 214. + Wynowe, 216. + +Names of members of Covens, 193-4, 249-54. + " of tunes, 136, 137. + +Naming of animals, 85, 155, 168. + " a familiar, 115. + +Netherbury (see Dorset). + +Newburgh, 195. + +New England (see Connecticut, Groton, Salem). + +Nicknames, 85, 133, 187. + +Nider's Formicarius, 23. + +Night assemblies, 112, 122, 123. + +Nipple, Supernumerary, 90-6, 209, 221. + +Northampton:— + Death by fire, 162. + Devil as a man, 34. + Opinions, 26-7. + Supernumerary nipple, 95. + +North Berwick:— + Allhallow Eve, 54, 110. + Black garments, 35, 42, 54, 57, 145. + Bothwell, Earl of, 54-9. + Candles, 54, 145. + Cat sacrifice, 168. + Christening a cat, 168. + Churchyard dance, 54, 110, 133, 136. + Coldness of the Devil, 62, 64, 128. + Conjuring of cats, 52, 54, 163, 167, 168. + Dates of meetings, 110. + Dead men's bones, 115, 168, 169. + Devil as a man, 35, 42, 52, 53, 55. + Devil's disguise, 35, 62. + Divining by animals, 206-7. + Dog familiar, 163, 206. + Elva, 163, 206. + Headgear, 35, 42, 145. + Homage, 62, 138, 145. + Hour of meeting, 112. + Identification, 55-9. + Instruction by Devil, 195. + Kiss, 62, 63, 128, 200. + Lammas, 52, 54, 110. + Magical words, 163, 168, 206. + Mask, 55, 110, 133, 188, 232. + Midwife, 50, 206. + Muffling (see Mask). + Name of familiar, 163, 206. + Names of members of Coven, 250. + Nicknames, 85, 187. + Number in Covens, 53, 191. + Officers, 187. + Punishment, 54, 200. + Raising the Devil, 163, 206. + Riding to the Sabbath, 99. + Ringleader, 55, 110, 133, 188, 232. + Sermon, 42, 54, 145. + Sieves, 167. + Sinking ships, 51, 52, 115, 167, 168. + Storm raising, 51, 52, 54, 163, 167, 168. + Toad poison, 53. + Trial, 50-9. + Trump, 55, 110, 133, 136. + Voice, 62. + Wax image, 51, 53-5. + White garments, 35. + " wand, 57. + Yielding the soul, 59. + +Northumberland:— + Black garments, 134, 200. + Collupp Monday, 103. + Dance as reward, 200. + Devil as God, 29. + " a man, 34, 134. + Enchanted bridle, 103-4, 236. + Names of members of Coven, 193-4. + Number in Coven, 193-4. + Punishment, 200. + Rewards, 134, 200. + Riding, 103, 236. + " devil, 34. + Sacred stone, 108 note. + Term of years, 82. + Threats to traitor, 29. + Transformation, 234, 236. + +November Eve, 12. + +Nudity rites, 134 note, 150, 173. + +Numbers in Covens, 53, 120, 136, 191-4, 240. + + +Oath of secrecy, 201. + +Objections to the evidence, 15, 16. + +Offerings, 155. + +Officer, 47, 101, 151, 171, 186-90, 193. + +Ointment, Flying, 100, 101, 104, 105, 279-80. + +Operative witchcraft, 11. + +Opinions of witches, 15, 25-7, 28, 161, 184. + +Ordeal by water, 17. + +Organization, 13, 186-204. + +Orkney:— + Black garments, 242. + Child witch, 242. + Controlled with the Phairie, 243. + Devil as a man, 36. + " the same as fairy, 243. + Fairy folk, 242. + " men, 195, 242, 243. + Gray beard, 36, 195. + Green tartan plaid, 242. + Identification, 48. + Instruction from the Devil, 195. + Name of Devil, 30, 31. + Prayer, 31. + Walliman, 30, 31, 195. + White garments, 36, 195. + +Orleans:— + Back-to-back dance, 247. + Baptism, 247, 248. + Book, 246, 248. + Child witch, 248. + Devil as a goat, 69, 70, 247, 248. + " God, 29, 247. + " man, 41, 63, 246. + " sheep, 70, 247. + Disguise, 63. + Divination, 221, 248. + Feeding of familiars, 221, 248. + Fines, 247. + Gift of familiar, 222, 224, 249. + Janicot, 249. + Jean le Blanc, 247. + Kiss, 247. + Mark, 248. + Mask, 246. + Names of Devil, 41, 247, 248. + Orthon, 41, 247, 248. + Phallus, 247. + Place of meeting, 246. + Punishment, 247. + Religious service, 246, 248. + Rewards, 247. + Salt taboo, 249. + Sermon, 63, 247. + Sexual rites, 249. + Shaving, 246. + Singing, 247. + Toad familiar, 221, 222, 248, 249. + Traisnesac, 41. + Tramesabot, 41 note. + Trial of Gentien le Clerc, 248-9. + " Silvain Nevillon, 246-8. + Two chiefs, 63. + Two-faced god, 69, 247. + Urine, 248. + Voice, 63, 247. + Walking to the Sabbath, 247. + +Orthon, 41, 247, 248. + +Ould Birtles, 47. + +Our Lady, 45, 189. + + +Pace of dance, 131, 133, 189, 200, 201. + +Paction with the Devil, 74. + +Paisley:— + Black garments, 38, 63. + Candles, 147. + Child witch, 73. + Clay image, 117, 147. + Cloven feet, 38. + Date of meeting, 123. + Devil as a man, 38, 188. + Drinking the Devil's health, 194. + Mark, 89. + Officer, 188. + Thirteen, 194. + Voice, 63. + +Papal bulls, 19, 24, 169. + +Paris:— + Child sacrifice, 49, 150, 156, 157. + " witch, 72. + Conjuration, 150, 171. + Devil as a priest, 150, 157, 171. + Fertility charm, 171. + Identification, 49. + Midwife, 171. + Nudity rite, 150. + Term of years, 81. + Witch mass, 150. + Written contract, 81. + +Paternoster used as charm, 210. + +Pembrokeshire, 326. + +Pentland Hills:— + Candle, 146. + Devil as a dog, 67, 133, 136. + Name of tune, 137. + Pipes, 67, 133, 136. + +Periodical sacrifices, 154, 155, 158, 159. + +Personal attendant, Devil's, 186, 189. + +Perth:— + Devil as a man, 36, 195. + Fairy hill, 36. + Greybeard, 36, 195. + Instruction from the Devil, 195. + +Phallus, 179-80, 247. + +Physician, 36. + +Pierronne, follower of Joan of Arc, 40. + +Piper, 136, 137, 189. + +Pipes, 67, 113, 114, 117, 133, 136, 140, 241. + +Pitch, Candles of, 146, 147. + +Pittadro, Lady, 162, 203. + +Pittenweem:— + Black garments, 43. + Devil as a man, 39, 43. + Headgear, 43. + Mark, 90. + +Place of Devil at table, 140, 141-3, 144. + " meeting, 108, 119-21, 246. + +Places dedicated to the Devil, 108. + +Ploughing ceremony, 115, 171. + +Poison, 158, 279-80. + +Poisoning by toads, 53. + +Poitiers:— + Ashes of the sacrifice, 159. + Candle, 145, 159. + Cross, 68, 107. + Cross-roads, 68, 107, 144. + Devil as a goat, 68, 128, 144, 159. + Kiss, 128, 145, 159. + Ring dance, 68, 128, 145, 159. + Sacrifice of the God, 159. + +Polymastia, 90. + +Polythelia, 90-6. + +Position of Devil's marks, 96. + +Power from the Devil, 29. + +Prayers, 30, 31, 215, 218, 228. + +Pre-agricultural religion, 12-13, 109. + +Pricking, 88, 153. + +Priests, Christian, 84, 128, 137, 150, 171. + +Promise of secrecy, 215. + +Puberty, Girls under, 175, 176. + +Puck, Derivation of, 230. + +Puckrels, 241. + +Punishments and rewards, 54, 131, 133, 174, 188-9, 197-204, 247. + +Purpose of meeting, 115, 116. + +Puy-de-Dôme:— + Back-to-back dance, 128, 131. + Candles, 68, 128, 145, 180. + Christian festival, 111. + Dates of meeting, 119, 123. + Devil as a goat, 68, 145, 180. + Kiss, 128. + Place of meeting, 119. + Prayer, 128. + Ring dance, 128, 131. + Sexual rites, 180. + St. John's Eve, 145. + + +Quarterly festivals, 12-13, 109-11. + +Queen of Elfin and Faery, 14, 44, 45, 47, 128, 189, 190, + 241, 242, 244, 245. + +Queen of Hell, 47. + +Queen of Sabbath, 45, 71, 129, 148, 189, 190. + +Queensferry:— + Names of members of Coven, 252. + Number in Coven, 192. + +Quillet, 164. + + +Ragwort, Riding on, 246. + +Rain-making, 172-3. + +Raising storms, 52, 54. + " the Devil, 45, 155, 163, 206, 242. + +Rank among witches, 129, 191. + +Rat familiar, 211, 220. + +Reason for burning witches, 162. + +Rebuke to Presbytery, 162. + +Red Book of Appin, 170, 196. + " garments, 41, 66, 183. + +Redwald, King of East Saxons, 21. + +Reine du Sabbat, 45, 71, 129, 148, 189, 190. + +Religious service, 14, 138, 148, 164, 246, 248. + +Renewal of vows, 80, 81, 125, 128. + +Renfrewshire:— + Capital punishment, 203. + Child witches, 39, 65, 73. + Coldness of Devil, 65. + Devil as a man, 39, 65, 73. + Fairies, 246. + Hanging with a lace, 203-4. + Mark, 90, 246. + Names of members of Coven, 254. + Squint-Ey'd Elf, 246. + Threats to traitor, 203. + +Renunciation of previous religion, 39, 46, 47, 65, 67, 72, + 74, 75, 76, 77, 78, 79, 84, 124, 125, 128, 156, 175, 185, + 209, 218-19, 225, 244. + +Report of work done, 125, 194, 198. + +Result of elf shots, 245. + +Rewards and punishments, 134, 197-204, 247. + +Riding Devil, 34, 38, 69, 208, 242. + " on sticks, 104, 105, 106, 134. + " to meetings, 99-106, 116, 236. + +Right hand, 83, 87, 89, 90, 96. + " leg, 83. + " shoulder, 89, 91. + " side, 88, 89, 96. + +Ring dance, 40, 68, 107, 128, 131-2, 135, 145, 159. + " leader, 55, 110, 133, 136, 188, 200, 232. + +Ritual transformation, 233. + " witchcraft, 11-12. + +Robin, 127, 154, 163, 208, 211, 218, 225, 238, 245. + +Robin, son of Artis, 40, 154. + +Roodmas, 45, 109, 110, 112, 134, 242. + +Round dance, 135. + +Rowing, 147. + +Rules for sexual rites, 175-6. + +Rye, Wafer made of, 148. + + +Sabbath, 97-112. + " Derivation of, 97. + " Opinions regarding, 25. + +Sacrament, 148-51. + +Sacramental bread, 148, 199, 226, 227, 247. + +Sacred image, 125, 145. + " marriage, 177. + " stone, 108 note. + +Sacrifice, Animal, 153-6. + " Blood, 152-3. + " Child, 156-9, 246. + " God, 159-62, 183. + " Periodical, 155, 158, 159. + +St. Albans:— + Dog familiar, 221, 229. + Human familiar, 221, 229. + Names of familiars, 221, 229. + " of members of Coven, 252. + Supernumerary breast, 94. + " nipple, 93, 221. + +St. Andrew's Day, 111. + +St. Germain-en-Laye:— + Broomstick, 104. + Devil as a sheep, 70, 127. + Homage, 127. + Kiss, 127. + Written contract, 80. + +St. John's Eve, 11, 145. + +St. Osyth Cove, 250. + +Salem:— + Baptism, 84. + Burroughs, Rev. George, 49, 117, 151. + Child witch, 74. + Devil as a cat, 228. + " God, 30. + " a horse, 70. + " a man, 42. + " a minister, 151. + Feast, 142. + Headgear, 42. + Identification, 49. + Images, 117. + Iron rods, 203. + Officer, 151, 188, 190. + Place of meeting, 108, 121. + Prayer, 228. + Punishment, 203. + Queen of Hell, 47. + Renunciation, 84. + Riding on a pole, 106. + Sacrament, 151. + Sermon, 151, 190. + Supernumerary nipple, 95. + Term of years, 82. + Yielding the soul, 84. + +Salisbury:— + Blood ceremony, 64. + Coldness of Devil, 64. + Devil as a boy, 64. + Supernumerary nipple, 94. + Two chiefs, 64. + Written contract, 64. + +Salt, 139, 143, 249. + +Salutation, 29, 126, 127. + +Scarlet cap, 40. + +Sceptics, 9, 10, 11, 15, 177. + +Scotland (see Aberdeen, Alloa, Auldearne, Borrowstowness, Bute, Byrehill, + Crighton, Crook of Devon, Dalkeith, Dirlton, Dumfries-shire, Dumfermline, + Edinburgh, Eymouth, Forfar, Innerkip, Inverary, Inverkeithing, + Irvine, Lang Niddry, Lander, Lothian, Lowdon Hill, Lyne, Newburgh, + North Berwick, Orkney, Paisley, Pentland Hills, Perth, Pittenweem, + Queensferry, Renfrewshire, Seaton, Strathdown, Thurso, Torryburn, + Tranent). + +Seaton, 98, 168. + +Second in command, 32. + +Secrecy, Promise of, 215. + +Sermon, 30, 42, 54, 63, 67, 145, 148-51, 189, 190, 247. + +Serpent, 163. + +Sexual rites, 14, 125, 126, 149, 173-85, 242, 249. + +Shaving, 246. + +Sheep, Devil as a, 70, 127, 182, 247. + +Shellie (see Suffolk). + +Sieve, 147, 167. + +Sieve and shears, 114. + +Silken habiliment, 36, 145. + +Silvain Nevillon, Trial of, 246-9. + +Simon, 185. + +Singing, 38, 114, 138, 146, 247. + +Sinking ships, 51, 52, 55, 69, 115-17, 167, 168, 183. + +Site of meetings, 106-9, 118-21. + +Somerset (Wincanton, Brewham):— + Baptism, 117. + Black garments, 34, 127. + Broomsticks, 106. + Candles, 147. + Cat familiar, 221. + Cittern, 136. + Covenant, 79. + Date of meetings, 123. + Devil as a man, 34, 43, 63, 106, 126-7, 136, 140, 163, 208. + Dog familiar, 208. + Feast, 140. + Flying, 101. + " ointment, 101. + Grace before meat, 140. + Headgear, 43, 127. + Hedgehog familiar, 221. + Images, wax and clay, 117. + Magical words, 101, 163, 164, 167, 208. + Mark, 89. + Names of members of Coven, 254. + Number in Coven, 193. + Officer, 101, 188. + Pipes, 136. + Place of Devil at feast, 140. + " meeting, 120, 121. + Right hand, 89. + Robin, 127, 163, 208, 245. + Salutation, 126, 127. + Term of years, 81. + Voice of Devil, 43, 63, 127. + Written contract, 81. + +Soul, Yielding of, 33, 46, 59, 72, 75-8, 81, 84, 219, 220, 226, 229, 243. + +Spirits, 193, 229. + +Squint-Ey'd Elf, 246. + +Stag, Devil as a, 45, 70, 207, 242. + +Standing stones, 37, 40, 68, 107, 108, 128, 131. + +Stapenhill:— + Capital punishment, 201. + Devil as God, 30. + Dog familiar, 207, 225. + Gift of familiar, 225. + Magical ceremony, 30. + Name of familiar, 225. + Prayer, 30. + Supernumerary nipple, 91-2. + +Stick-riding, 104-6. + +Storm-raising, 51, 52, 54, 67, 116, 163, 167, 168. + +Strathdown:— + Devil as a dog, 68. + Homage, 68. + Rowing, 147. + Sieves, 147. + Torches, 147. + Walking to the Sabbath, 99. + +Straw, Burning, 145. + +Substitute for the God, 160-1. + +Succubus, 183. + +Suffolk:— + Blood ceremony, 153. + Coldness of Devil, 181. + Daniel the Prophet, 34. + Devil as a man, 34, 63, 94, 153, 221. + Dog familiar, 223. + Gift of familiar, 223. + Kitten familiar, 94, 221. + Mole familiar, 223. + Prayer, 31. + Sexual rites, 181. + Supernumerary nipple, 94, 95, 221. + Voice of the Devil, 63. + +Supernumerary breast, 90, 94. + " nipple, 90, 91, 92-6, 209, 213-17, 219-21. + +Sweden:— + Antecessor, 164. + Baptism, 84. + Capital punishment, 203. + Child witches, 74, 123. + Christian priests, 84. + Cross-roads, 132, 203. + Dates of meeting, 123. + Description of Blockula, 103, 108, 119. + Devil as a man, 41, 43, 164. + " a minister, 41, 149. + Feast, 144. + Grey garments, 41, 43. + Headgear, 43. + Magical words, 164. + Marriage, 185. + Method of going to meetings, 103. + Places at meals, 144. + " of meeting, 119. + Powers of the Devil, 118. + Punishment, 199, 203. + Riding to the Sabbath, 100, 103. + Ring dance, 132. + Sacrament, 149. + Vow, 78. + Yielding of the soul, 78. + +Sympathetic magic, 158, 159. + + +Taboo on salt, 139, 143, 249. + +Tambourine, 137. + +Tattooing, 87. + +Term of years, Contract for, 75, 80-2. + +Theodore, Archbishop of Canterbury, 21. + +Thirteen in Coven, 191-4. + +Thorn Reid, 35, 42, 44, 191, 195, 240. + +Threats against traitor, 29, 201-3. + +Thurso:— + Devil as a man, 40, 208. + Divination by a cloud, 208. + " a hen, 208. + " a horse, 208. + Riding Devil, 208. + +Toad familiar, 71, 210-12, 221, 222, 225, 248, 249. + +Toads, Poisoning by, 53. + +Torches, 113, 146, 147. + +Torryburn:— + Coldness of Devil, 65. + Headgear, 43, 147. + Light, 147. + +Tranent:— + Names of tunes, 136. + Piper, 136, 189. + +Transference of labour pains, 170. + +Transformation, 10, 116, 166, 230-7. + +Tree-riding, 134. + +Trial of Alice Kyteler, 23. + " North Berwick witches, 50-9. + " Silvain Nevillon, 246-9. + +Trump, 55, 110, 133, 136, 245. + +Trumpets, 137. + +Two chiefs, 32, 35, 38, 63, 64, 83, 228. + +Two-faced God, 10, 62, 69, 129, 247. + + +Unbaptized children, 156. + +Urine, 148, 248. + +Use of domestic familiars, 214-20, 223, 224. + " of words _God_ and _Devil_, 31. + + +Violins, 137, 138. + +Voice of the Devil, 43, 61-3, 127, 247. + +Voluntary converts, 70, 71, 79. + +Vosges, 112. + +Vows, 78, 125. + + +Wafer of rye, 148. + " of sacramental bread, 148. + +Walking to the Sabbath, 97-9, 247. + +Walliman, 30, 195. + +Walloons, 82, 135. + +Walpurgis Nacht, 109, 134. + +Water, Ordeal by, 17. + +Wax image, 51, 53-5, 116, 117. + +Weasel familiar, 212, 241. + +Weir, Major, 50, 161. + +White garments, 35, 36, 40, 41, 43, 45, 195. + " hackneys, 45, 242. + " wand, 35, 57. + +Widdershins, 124, 135. + +William Simpson, 35, 48, 195. + +Wincanton (see Somerset). + +Windsor:— + Cat familiar, 210. + Change of shape, 47, 69. + Devil as an ape, 47, 69. + " a horse, 47, 69. + Feeding of familiars, 210, 211. + Gille, 210. + Ginnie, 210. + Kitten familiar, 210. + Officer, 189. + Philip, 211. + Place of meeting, 119. + Rat familiar, 211. + Toad familiar, 210. + +Wine puncheons, 113, 140, 241. + " representing blood, 149. + +Witch of Endor, 9. + " mass, 150. + +Witches professing Christianity, 49. + +Wooden goblets, 143. + +Wooler (see Northumberland). + +Word of God, 9. + +Worship, 29, 68. + +Wrecking a bridge, 117, 196. + +Written contracts, 64, 79-81. + " reports, 186. + + +Yarmouth:— + Devil as a man, 33, 88. + Mark, 88. + +Yellow bird, 213. + " clothes, 229, 232. + +Yielding the soul, 33, 46, 59, 72, 75-8, 81, 219, 220, 226, 229, 243. + +Yorkshire:— + Bird familiar, 213. + Cloven feet, 29, 34. + Coloured wart, 94. + Devil as a man, 29, 34. + Devil's horse, 29. + Fairy hill, 243. + " Queen, 244. + Instruction by fairies, 244. + Kneeling to the Devil, 29. + Local anaesthesia, 94. + Magical words, 244. + Supernumerary nipple, 93-4. + Worship, 29. + +Yule, 109, 111, 120, 123. + + + + +PRINTED IN ENGLAND + +AT THE OXFORD UNIVERSITY PRESS + + + + +TRANSCRIBER'S NOTES + + +Due to many different languages and the age of the texts +that appear in the book, the original varied spelling has +been retained. Only obvious typographic errors were +corrected and the changes have been noted in the list below. +The original image lacks the anchors for footnotes 657 and +859. Since it was impossible to determine to which word or a +sentence the footnotes in question belong, a false anchor +has been placed at the end of their respective pages. + + +THE LEGEND FOR NON-UNICODE CHARACTERS + +[*q] q with a macron and a straight line bisecting the descender +[~q=] q with a tilde and a straight line bisecting the descender +[~q] q with a tilde +[*p] p with a macron and a straight line bisecting the descender +[=p] p with a macron +[p=] p with a straight line bisecting the descender +[~m] m with a tilde + +FIXED ISSUES + +p. 008—spelling normalized: changed 'L'Incrédulité' to 'L'Incredulité' +p. 008—typo fixed: changed 'TRANSFORMATION' to 'TRANSFORMATIONS' +p. 012—typo fixed: changed 'aces' to 'faces' +p. 022—possibly vẽr +p. 023—possibly 'frith-splots' +p. 054—possibly 'Allhallow-ewin' +p. 070—spelling normalized: changed 'The Divell's + Delusions' to 'The Divel's Delusions' +p. 082—possibly McLevine +p. 084—possibly bloodrite +p. 086—typo fixed: changed 'indentification' to 'identification' +p. 097—spelling normalized: changed 'Ian-guillaume' to 'Ianguillaume' +p. 098—spelling normalized: changed 'Berthélemy' to 'Barthélemy' +p. 099—typo fixed: changed 'North-berwick' to 'North-Berwick' +p. 112—typo fixed: changed 'Mitchell' to 'Michell' +p. 121—inserted a missing single quote after d'autres +p. 131—typo fixed: changed 'Kathrein' to 'Kathren' +p. 133—spelling normalized: changed 'follow my-leader' to + 'follow-my-leader' +p. 136—spelling normalized: changed 'All-hallow' to 'Allhallow' +p. 145—spelling normalized: changed 'Puy-de-dòme' to 'Puy-de-Dôme' +p. 150—inserted a missing : after 'the first mass' +p. 156—typo fixed: changed 'followin' to 'following' +p. 160—inserted a missing single quote after 'autrex animaux' +p. 166—no anchor for footnote 657 +p. 168—typo fixed, changed 'DeLancre' to 'De Lancre' in footnote 488 +p. 179—inserted a missing period after 'etc' +p. 180—removed an extra period after they ar.' +p. 186—reversed the order of page numbers in footnote 726 +p. 199—possibly gairne-toune +p. 222—no anchor for footnote 2—footnote 859 +p. 246—typo fixed: changed a comma into a period after 'Oliuet' +p. 274—inserted a missing period after 'or a cross' +p. 281—typo fixed: changed a comma to period after 'Arnot, Hugo' +p. 282—possibly Épidémie +p. 291—spelling normalized: changed 'headgear' to 'head-gear' +p. 292—spelling normalized: changed 'Squint-ey'd' to 'Squint-Ey'd' +p. 293—spelling normalized: changed 'Brecy' to 'Brécy' +p. 298—spelling normalized: changed 'Prettyman' to 'Pretty-man' +p. 300—spelling normalized: changed 'Rainmaking' to 'Rain-making' +p. 300—spelling normalized: changed 'Squint-eyed' to 'Squint-Ey'd' +p. 301—inserted a missing comma after 'Salem: Officer' +p. 302—spelling normalized: changed 'Squint-eyed' to 'Squint-Ey'd' + + + + + +End of the Project Gutenberg EBook of The Witch-cult in Western Europe, by +Margaret Alice Murray + +*** END OF THIS PROJECT GUTENBERG EBOOK THE WITCH-CULT IN WESTERN EUROPE *** + +***** This file should be named 20411-0.txt or 20411-0.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/0/4/1/20411/ + +Produced by Michael Ciesielski, Irma + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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