The Witch-cult in Western Europe Part 19

'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 mere y avait accouche.... Avant la distillation, les entrailles de l'enfant et l'arriere-faix de la mere avaient ete portes a Saint-Denis, a Guibourg, par sa mere, la sage-femme et la mere de l'enfant, sur le ventre de laquelle sa mere, a son retour, lui dit que Guibourg avait dit la messe.'[592]

Guibourg acknowledged that, besides the one just quoted, he celebrated three ma.s.ses in this way. At the first he used a conjuration. 'Il dit la deuxieme messe dans une masure sur les remparts de Saint-Denis, sur la meme femme, avec les memes ceremonies.... Dit la troisieme a Paris chez la Voisin sur la meme femme.'[593] The woman mentioned in Guibourg's confession was Madame de Montespan herself. The following conjuration was used at the first ma.s.s:

'sur le ventre d'une femme': 'Astaroth, Asmodee, princes d'amitie, je vous conjure d'accepter le sacrifice que je vous presente de cet enfant pour les choses que je vous demande, qui sont l'amitie du Roi, de Mgr le Dauphin me soit continuee et etre honoree des princes et princesses de la cour, que rien ne me soit denie 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 h.e.l.lish 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 G.o.d.

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 p.r.i.c.king 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, pa.s.sing 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 p.r.i.c.king 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, 'apres avoir donne a boire de son sang a Satan, et avoir bu du sien, a fait avec lui un pacte.[603]

In the case of the Lancas.h.i.+re witch, Margaret Johnson, in 1633, it is difficult to say whether the p.r.i.c.king 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 p.r.i.c.ke them, have no pappes or dugges whereon theire devil may sucke; but theire devill receiveth bloud from the place, p.r.i.c.ked 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 a.s.sembly, for there the sacrifice was of the G.o.d 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 wors.h.i.+ppers.

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 G.o.ds, 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 c.o.c.ks'.[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 k.o.c.ke.'[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 Huner, oder wohl alte Huner, wie Desideria Pari iensis, und Cathelonia Vincentia gethan hatten: Etliche schneiden ihre Haar ab und lieffern dieselbe dahin, etliche geben Spaher, etliche Vogel oder sonst nicht viel besonders, als da sein mochte gemuntzt Geld aus Rindern Ledder, und wenn sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, auff da.s.s 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 pa.s.sing 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 c.o.c.k'.[618] In modern France the sacrifice of a fowl to the Devil still holds good: 'Celui qui veut devenir sorcier doit aller a un _quatre chemins_ avec une _poule noire_, ou bien encore au _cimetiere_, sur une _tombe_ et toujours a _minuit_. Il vient alors quelqu'un qui demande: "Que venez vous faire ici?" "J'ai une poule a vendre," repond-on. Ce quelqu'un [est] le Mechant.'[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 accoustume d'offrir a Satan les pet.i.ts enfans qu'elles recoiuent, & puis les faire mourir auant qu'ils soient baptizez, par le moy? 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 Abbe 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 'a la messe de Madame de Montespan, par l'ordre de sa mere, un enfant paraissant ne avant terme, le mit dans un ba.s.sin, Guibourg l'egorgea, 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 a.s.sistants were well used to the work, and did all that was required with the utmost celerity:

'Il avait achete un ecu l'enfant qui fut sacrifie a cette messe qui lui fut presente par une grande fille et ayant tire du sang de l'enfant qu'il piqua a la gorge avec un canif, il en versa dans le calice, apres quoi l'enfant fut retire et emporte dans un autre lieu, dont ensuite on lui rapporta le cur et les entrailles pour en faire une deuxieme [oblation].'[623]

In Scotland it was firmly believed that sacrifices of children took place in all cla.s.ses of society: 'The justices of the peace were seen familiarly conversing with the foul fiend, to whom one in Dumfries-s.h.i.+re 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 ma.s.s 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 baptise qu'on faict secher, puis meslant cette poudre avec ladicte paste, elle a cette vertu de taciturnite: 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 b.u.t.tock, 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 G.o.d._-The sacrifice of the witch-G.o.d 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 subst.i.tuted 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: 'La se trouuoit vn grand bouc noir, qui parloit comme vne personne aux a.s.sistans, & dansoyent a l'entour du bouc: puis vn chacun luy baisoit le derriere, auec vne chandelle ardente: & cela faict, le bouc se consommoit en feu, & de la c?dre chacun en prenoit pour faire mourir le buf [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 ma.s.s, 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 a 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 laissee transporter a l'a.s.semblee nocturne de Lembeke, ou, apres la danse, elle a, comme tous les a.s.sistans, baise un bouc a l'endroit de sa queue, lequel bouc fut ensuite brule et ses cendres distribuees et emportees par les convives.'[634] Jeanne de Belloc in 1609 'a veu le Grand maistre de l'a.s.semblee se ietter dans les flammes au sabbat, se faire brusler iusques a ce qu'il estoit reduit en poudre, & les grandes & insignes sorcieres prendre les dictes poudres pour ensorceler les pet.i.ts 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 donne 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 bete; & qu'on faisoit avec elle des infamies; & puis sur la fin on la bruloit, & 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 wors.h.i.+ppers point to the fact that we have here a sacrifice of the G.o.d 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-subst.i.tute 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 subst.i.tute acted as the G.o.d varied in different places; so also did the interval between the sacrifices. Frazer has pointed out that the human victim, whether the G.o.d himself or his human subst.i.tute, 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 princ.i.p.al are: the voluntary subst.i.tute, the temporary transference of power to the subst.i.tute, 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 G.o.d. In the same way, when the time came for the G.o.d or his subst.i.tute 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 a.s.sociates 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 s.n.a.t.c.hed 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 a.s.sembly 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 a.s.sembly, 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 grant.i.t 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 espynes.' 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 Ba.s.ses-Pyrenees, 1609, anointed themselves before starting, and repeated the words 'Emen hetan, emen hetan', which de Lancre translates 'Ici et la, ici et la'. 'Quelquefois plus furieuses elles se batent entre elles mesmes, en disant, Ie suis le Diable, ie n'ay rien qui ne soit a 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 Ba.s.ses-Pyrenees (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, a cette heure a cette heure Valence, tout nostre mal est pa.s.se'. 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 G.o.d 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 la, ioue icy, ioue la: Et les autres disoyent sabath sabath.'[653] The word _diable_ is clearly Bodin's own interpellation for the name of the G.o.d, 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 G.o.d.[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 pa.s.se.'

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'