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 appet.i.te, 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 Appet.i.tes, all dainties being brought in the twinckling of an Eye, by those spirits that attend the a.s.sembly'.[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 l.u.s.tie 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 ta.s.sis 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?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 a.s.sis 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 b.u.t.ter, 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 a.s.sistans, & 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 G.o.d, 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 a.s.semblez 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 bleue. 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 Ba.s.ses-Pyrenees, tried in 1609, said that the Devil was-

'comme vn grand bouc, ayt 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'a.s.semblee le vient adorer le baisant sous la queue, & allumant des chandelles noires.'[574]

Barthelemy Minguet of Brecy, a man of twenty-five, tried in 1616, described the ceremonies of the Sabbath; after the sermon the worshippers 'vont a l'offerte, tenant en leurs mains des chandelles de poix noire qui leur sont donnees par le Diable'.[575] In 1646 Elizabeth Weed of Great Catworth, Hunts, confessed that the Devil came to her at night, 'and being demanded what light was there, she answered, none but the light of the Spirit.'[576]

In 1652 a French witch stated that at the Sabbath 'on dansait sans musique, aux chansons. Toutes les femmes y etoient tenues par les diables par lors il y avoit de la lumiere une chandelle tenue au millieu par une femme que ne connoit.... Au milieux il y auoit une feme masquee tenant une chandelle.'[577] Barton's wife was at a witch meeting in the Pentland Hills, 'and coming down the hill when we had done, which was the best sport, he [the Devil] carried the candle in his bottom under his tail, which played ey wig wag wig wag.'[578] Helen Guthrie in 1661 does not expressly mention candles or torches, but her description of the flickering light on the ground suggests their use. She 'was at a meiting in the churchyeard of Forfar in the Holfe therof, and they daunced togither, and the ground under them wes all fyre flauchter'.[579] The Somerset witches stated that, when they met, 'the Man in Black bids them welcome, and they all make low obeysance to him, and he delivers some Wax Candles like little Torches, which they give back again at parting.'[580] The light seems to have been sometimes so arranged, probably in a lantern, as to be diffused.

This was the case at Torryburn, where the a.s.sembly was lit by a light 'which came from darkness', it was sufficiently strong for the dancers to see one another's faces, and to show the Devil wearing a cap or hood which covered his neck and ears.[581] The latest account of a witch-meeting in the eighteenth century describes how the witches of Strathdown went to Pol-nain and there were 'steering themselves to and fro in their riddles, by means of their oars the brooms, hallooing and skirling worse than the bogles, and each holding in her left hand a torch of fir'.[582]

There is one account where the candle was for use and not for ritual. John Stuart of Paisley, in 1678, admitted the Devil and some witches into his room one night in order to make a clay image of an enemy. 'Declares, that the black man did make the figure of the Head and Face and two Arms to the said Effigies. Declares, that the Devil set three Pins in the same, one in each side, and one in the Breast: And that the Declarant did hold the Candle to them all the time the Picture was making.'[583] John Stuart was the princ.i.p.al person on this occasion, and therefore had the honour of holding the light. The description of the event suggests that the saying 'To hold a candle to the Devil' took its rise in actual fact.

The material of which the candles or torches were made was pitch, according to de Lancre, and at North Berwick the lights were 'like lighted candles'

burning with a blue flame. The white candle seems to have been essentially the attribute of the devil, the black candles or torches being distinctive of the witches. That the lights burned blue is due to the material of which the torches were made. The evanescent character of the light, when a wisp of straw was used, is noted in the evidence of Antide Colas.

7. _The Sacrament_

The earliest example of the religious services occurs in 1324 in the trial of Lady Alice Kyteler: 'In rifeling the closet of the ladie, they found a Wafer of sacramentall bread, hauing the diuels name stamped thereon in stead of Jesus Christ.'[584] According to Boguet (1589) the Devil did not always perform the religious service himself, but ma.s.s was celebrated by a priest among his followers; this custom is found in all countries and seems to have been as common as that the Devil himself should perform the service.

'Celuy, qui est commis a faire l'office, est reuestu d'vne chappe noire sans croix, & apres auoir mis de l'eau dans le calice, il tourne le doz a l'autel, & puis esleue vn rond de raue teinte en noir, au lieu de l'hostie, & lors tous les Sorciers crient a haute voix, _Maistre, aide nous_. Le Diable en mesme temps p.i.s.se dans vn trou a terre, & fait de l'eau beniste de son vrine, de laquelle celuy, qui dit la messe, arrouse tous les a.s.sistans auec vn asperges noir.'[585]

The Devil of the Ba.s.ses Pyrenees (1609) performed the religious ceremony himself:

'Il s'habille en Prestre pour dire Messe, laquelle il fait semblant de celebrer auec mille fourbes & souplesses, aupres d'vn arbre, ou parfois aupres d'vn rocher, dressant quelque forme d'autel sur des colones infernales, & sur iceluy sans dire le _Confiteor_, ny l'_Alleluya_, tournant les feuillets d'vn certain liure qu'il a en main, il commence a marmoter quelques mots de la Messe, & arriuant a l'offertoire il s'a.s.siet, & toute l'a.s.semblee le vient adorer le baisant sous la queue, & allumant des chandelles noires: Puis luy baisent la main gauche, tremblans auec mille angoisses, & luy offrent du pain, des ufs, & de l'argent: & la Royne du Sabbat les recoit, laquelle est a.s.sise a son coste gauche, & en sa main gauche elle tient vne paix ou platine, dans laquelle est grauee l'effigie de Lucifer, laquelle on ne baise qu'apres l'auoir premierement baisee a elle. Puis il se met a prescher, son subiect est communement de la vaine gloire.... Il finit son sermon, & continue ses autres ceremonies, leuant vne certaine Hostie laquelle est noire & ronde, auec sa figure imprimee au dessus: & disant ces paroles, _Cecy est mon corps_, il leue l'Hostie sur ses cornes: & a cette esleuati tous ceux de l'a.s.semblee l'ador?t en disant ces mots, _Aquerra Goity, Aquerra Beyty, Aquerra Goity, Aquerra Beyty_, qui veut dire, _Cabron arriba, Cabron abaro_, de mesme en font ils au Calice repetant ces mots, iusqu'a ce qu'il a vuide tout ce qui est dans iceluy. Puis toute l'a.s.semblee enuironnant l'autel en forme de croissant ou demy-lune, prosternez par terre, il leur fait vn autre sermon, puis leur baille a communier par ordre, donnant a chacun vn pet.i.t morceau de l'hostie, & pour leur donner moyen de l'aualer ais.e.m.e.nt, il leur donne deux gorgees de quelque medicine infernale, & certain breuuage de si mauuais goust & odeur, que l'aualant ils suent, & neantmoins il est si froid, qu'il leur gele le corps, les nerfs, & les mouelles. Puis il s'accouple auec elles, & leur commande d'en faire de mesme, si bien qu'ils commettent mille incestes & autres pechez contre nature. Puis il les inuite a se mettre a table.'[586]

At Aix in 1610 Magdalene de Demandouls 'said that that accursed Magician Lewes [Gaufredy] did first inuent the saying of Ma.s.se at the Sabbaths, and did really consecrate and present the sacrifice to Lucifer.... She also related, that the said Magician did sprinkle the consecrated wine vpon all the company, at which time euery one cryeth, _Sanguis eius super nos & filios nostros_.'[587]

Lord Fountainhall remarks, 'In 1670 we heard that the Devil appeared in the shape of a Minister, in the copper mines of Sweden, and attempted the same villainous apery.'[588] The Scotch witches, like the Swedish, performed the rite after the manner of the Reformed Churches. In 1678-

'the devill had a great meeting of witches in Loudian, where, among others, was a warlock who formerly had been admitted to the ministrie in the presbyterian tymes, and when the bishops came in, conformed with them. But being found flagitious and wicked, was deposed by them, and now he turnes a preacher under the devill of h.e.l.lish doctrine; for the devill at this tyme preaches to his witches really (if I may so term it) the doctrine of the infernall pitt, viz. blasphemies against G.o.d and his son Christ. Among other things, he told them that they were more happy in him than they could be in G.o.d; him they saw, but G.o.d they could not see; and in mockrie of Christ and his holy ordinance of the sacrament of his supper, he gives the sacrament to them, bidding them eat it and to drink it in remembrance of himself.

This villan was a.s.sisting to Sathan in this action, and in preaching.'[589]

Fountainhall in writing of the same convention of witches says that the Devil 'adventured to give them the communion or holy sacrament, the bread was like wafers, the drink was sometimes blood sometimes black moss-water.

He preached and most blasphemously mocked them, if they offered to trust in G.o.d who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them.'[590]

The Abbe Guibourg (1679), head of the Paris witches, 'a fait chez la Voisin, revetu d'aube, d'etole et de manipule, une conjuration.'[591] The same Abbe celebrated ma.s.s more than once over the body of a woman and with the blood of a child, sacrificed for the occasion, in the chalice (see section on Sacrifice). The woman, who served as the altar for these ma.s.ses, was always nude, and was the person for whose benefit the ceremony was performed. Marguerite Montvoisin makes this clear: