The Witch-cult in Western Europe Part 9

'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 a.s.semblies, 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 a.s.sembled, 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 h.e.l.l-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 G.o.d 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 s.e.x, 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 G.o.d. 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 pa.s.s it over in a few words, e.g. 'I denied my baptism,' 'I forsook G.o.d and Christ,' 'Ils renient Dieu, la Vierge, et le reste,' 'Vne renonciation expresse a Iesu-Christ & a la foy'; but occasionally the words are given in full. Mackenzie, quoting from Del Rio, gives the formula thus: 'I deny G.o.d 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 a 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. Francois, & de me donner de corps & d'ame a Lucifer icy present auec tous les biens que ie feray a iamais: excepte 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 G.o.d were as explicit as the renunciation of the old.

Danaeus says, 'He commaundeth them to forswere G.o.d theyr creator and all his power, promising perpetually to obey and wors.h.i.+p 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 s.e.xes 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 G.o.d, 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 menstrues, & 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 a.s.signs 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 s.p.a.ce 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 pa.s.se l'obligation au Diable renonceant a Dieu, & icelle signee de son propre sang. Encores s'est il verifie 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 Huntingdons.h.i.+re 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, p.r.i.c.king 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 s.p.a.ce 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 a.s.surance 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 a vous. C'est le chef. Il vous demandera si vous voulez vous engager dans la societe. 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 duree 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 Ba.s.ses-Pyrenees (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 pl.u.s.tost 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 s.p.a.ce 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 G.o.d 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 G.o.d 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 t.i.tle 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 c.u.mpany: 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 p.r.i.c.ked 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 const.i.tute 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 p.r.i.c.ked 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 p.r.i.c.k 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 p.r.i.c.king or tearing of the skin, (4) that the operator pa.s.sed 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 Mitch.e.l.l 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, ou plus ordinairement il marque les Sorciers. La marque des Sorciers est tantost come vne piste ou pied de lieure, & tantost d'autre facon. On en a veu vne, qui auoit vne figure rapportant en grandeur a vn pet.i.t denier, du centre de laquelle s'estendoient plusieurs filamens vers la circonference. La marque de la Belcuenotte, qui a este brulee a Besancon, estoit au dessus de sa nature, vn peu plus bas que le nombril. Celle, dont Guillauma Proby d'Anchay se trouua marquee au col du coste droit, estoit de mesme de la grandeur d'vn pet.i.t denier, tirant sur le brun. Iean de Vaux auoit la siene au doz, & ressembloit a vn pet.i.t chien noir.'[286]

De Lancre in 1609 says that in the Ba.s.ses-Pyrenees '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 blc de l'il gauche, & leur imprime vne marque qui semble vn pet.i.t c.r.a.paud' [elsewhere he says 'vne patte de c.r.a.paud']; 'par fois dans l'epaule & coste gauche, ou dans la cuisse, leur rompant & dechirant la peau & la chair iusques a effusi de sang; si bien que pendant trois mois ils ont de tres grandes douleurs.'[287]