Part 14

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 souu[~e]t 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--