Chapter 15

At Aix in 1610 Magdalene de Demandouls 'said that that accursed Magician Lewes [Gaufredy] did first inuent the saying of Masse 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 hellish 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 God and his son Christ. Among other things, he told them that they were more happy in him than they could be in God; him they saw, but God 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 assisting 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 God 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 mass 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 masses, was always nude, and was the person for whose benefit the ceremony was performed. Marguerite Montvoisin makes this clear:

'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 masses 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 mass:

'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 Hellish 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 god.

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 pricking 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, passing 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 pricking 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 Lancashire witch, Margaret Johnson, in 1633, it is difficult to say whether the pricking 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 pricke them, have no pappes or dugges whereon theire devil may sucke; but theire devill receiveth bloud from the place, pricked 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 Assembly, for there the sacrifice was of the God 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 worshippers.

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 gods, 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 cocks'.[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 kocke.'[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 Huener, oder wohl alte Huener, wie Desideria Pari iensis, und Cathelonia Vincentia gethan hatten: Etliche schneiden ihre Haar ab und lieffern dieselbe dahin, etliche geben Spaeher, etliche Voegel oder sonst nicht viel besonders, als da sein moechte gemuentzt Geld aus Rindern Ledder, und wenn sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, auff dass 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 passing 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 cock'.[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 petits enfans qu'elles recoiuent, & puis les faire mourir auant qu'ils soient baptizez, par le moy[~e] 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 bassin, 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 assistants 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 c[oe]ur et les entrailles pour en faire une deuxieme [oblation].'[623]

In Scotland it was firmly believed that sacrifices of children took place in all classes of society: 'The justices of the peace were seen familiarly conversing with the foul fiend, to whom one in Dumfries-shire 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 mass 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 buttock, 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 God._--The sacrifice of the witch-god 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 substituted 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 assistans, & 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[~e]dre chacun en prenoit pour faire mourir le b[oe]uf [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 mass, 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'assemblee nocturne de Lembeke, ou, apres la danse, elle a, comme tous les assistans, 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'assemblee 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 petits 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]