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 Taentze in einem ronden Kreiss rings umbher
fuehren, und die Ruecke zusammen gekehret haben, wie eine unter den dreyen
Gratiis pfleget fuergerissen 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 repetent un couplet. Chaque fois, un joueur
designe fait demi-tour sur place et se remet a tourner avec les autres en
faisant face a l'exterieur du cercle. Quand tous les joueurs sont
retournes, 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'aupres de la ceinture; ils le battent auec vn petit baston: par
fois auec vn violon. Mais ce ne sont les seuls instrumes du sabbat,
car nous auos 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 a ces
esbats: car il y en a qui sont commis a faire le devoir de menestrier;
Satan y ioue mesme de la flutte le plus souuent; & a d'autrefois les
Sorciers se contentent de chanter a 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 appreste: mais bien souu[~e]t il ne s'y trouue que des
viandes qu'ils ont porte eux mesmes. Parfois il y a plusieurs tables
seruies de bons viures, & d'autres fois de tres meschans: & a table on
se sied selon sa qualite, ayant chacun son Demon assis aupres, &
parfois vis a 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 deca 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 confesse 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 a bon escient, & non par fantaisie &
imagination.'[564]
The cold food occurs also in the accusation against a Belgian witch,
Elizabeth Vlamynx, in 1595: 'Vous-meme vous avez apporte aux convives un
hochepot [hutsepot] froid, que vous aviez prepare 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: 'la 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-Dome 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 la, 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 bleuee. 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 baillees par le
Diable, & se perdent & esuanouissent des lors qu'elles luy out este
offertes. Il s'en est trouue qui ont confesse qu'ils alloient allumer
le plus souuent leurs chandelles a 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-Pyrenees, tried in 1609, said that the
Devil was--
'comme vn grand bouc, ayat 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 accoustume au sabbat
d'esclairer, & donner du feu & de la lumiere, mesmes a 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 queue, & allumant des chandelles noires.'[574]