Book III, chapters 1–8: The witches’ bargain with the Devil and their assemblies

BOOK III.

CHAP. I. The Witches bargain with the Devil, according to M. Mal. Bodin, Nider, Danaeus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomaeus, Spineus, &c.

THat which in this matter of Witchcraft hath abused so many, and seemeth both so horrible and intolerable, is a plain bargain, that (they say) is made betwixt the devil and the Witch. And many of great learning conceive it to be a matter of truth, and in their writings publish it accordingly; the which (by Gods grace) shall be proved as vain and false as the rest.

The order of their bargain or profession is double; the one solemn and pulick, the other secret and private. That which is called solemn or publick, is where Witches come together at certain assemblies, at the times prefixed, and do not only see the Devil in visible form; but confer and talk familiarly with him. In which conference the Devil exhorteth them to observe their fidelity unto him, promising them long life and prosperity. Then the Witches assembled, commend a new disciple (whom they call a novice) unto him: and if the Devil find that young Witch apt and forward in renunciation of Christian Faith, in despising any of the seven Sacraments, in treading upon Crosses, it spitting at the time of the elevation, in breaking their fast on fasting-daies, and fasting on Sundaies; the Devil giveth forth his hand, and the novice joyning hand in hand with him, promiseth to observe and keep all the Devils commandements.

This done, the Devil beginneth to be more bold with her, telling her plainly, that all this will not serve his turn; and therefore requireth homage at her hands: yea he also telleth her, that she must grant him both her body and soul to be tormented in everlasting fire; which she yieldeth unto: Then he chargeth her, to procure as many men, women, and children also, as she can, to enter into this society. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the air, and accomplish all their desires: So as, if there be any children unbaptized, or not guarded with the sign of the cross, or orizons; then the Witches may and do catch them from their mothers sides in the night, or out of their cradles, or otherwise kill them with their ceremonies; and after burial steal them out of their graves, and seeth them in a chaldron, until their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the air, but the thinner potion they put into flaggons, whereof whosoever drinketh, observing certain ceremonies, immediately becometh a master, or rather a mistress in that practise and faculty.

CHAP. II. The order of the Witches homage done (as it is written hy lewd Inquisitors and peevish Witch-mongers) to the devil in person; of their songs and dances, and namely of Lavolta, and of other ceremonies, also of their excourses.

SOmetimes their homage with their oath and bargain is received for a certain term of years; sometimes for ever: Sometimes it consisteth in the denial of the whole faith, sometimes in part. The first is, when the soul is absolutely yielded to the Devil and hell fire: the other is, when they have but bargained to observe certain ceremonies and statutes of the Church; as to conceal faults at Shrift, to fast on Sundaies, &c. And this is done either by oath, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with bloud, sometimes by kissing the Devils bare buttocks; as did a Doctor called Edlin, who (as Bodin saith) was burned for Witchcraft.

You must also understand, that after they have delicately banqueted with the Devil and the lady of the Fayries; and have eaten up a fat Ox, and emptied a Butt of Malmsie, and a Binn of Bread at some Noble mans house, in the dead of the night, nothing is missed of all this in the morning: For the Lady Sibylla, Minerva; or Diana with a golden rod striketh the vessel and the binn, and they are fully replenished again: Yea, she causeth the Bullocks bones to be brought and laid together upon the hide, and lappeth the four ends thereof together, laying her golden rod thereon, and then riseth up the Bullock again in his former estate and condition: and yet at their return home, they are like to starve for hunger; as Spineus saith. And this must be an infallible rule, that every fortnight, or at the least every moneth, each Witch must kill one childe at the least for her part.

And here some of Monsier Bodin's lies may be inserted, who saith, that at these Magical assemblies, the Witches never fail to dance; and in their dance they sing these words; Har har, Devil devil, dance here, dance here, play here, play here, Sabbath, sabbath: And whiles they sing and dance, every one hath a broom in her hand, and holdeth it up aloft. Item, he saith, that these night-walkings, or rather night-dancings, brought out of Italy into France, that dance which is called La volta.

A part of their league is, to scrape off the oyl, which is received in extream folly (unction I should have said): But if that be so dangerous, they which sock the corps had need to take great care, that they rub not off the oyl, which divers other waies may also be thrust out of the forehead; and then I perceive all the vertue thereof is gone, and farewell it. But I marvel how they take upon them to preserve the water powred on them in Baptism, which I take to be largely of as great force as the other; and yet I think is commonly wiped and washed off, within four and twenty hours after baptism: but this agreeth with the residue of their folly.

And this is to be noted, that the Inquisitors affirm, that during the whole time of the Witches excourse, the Devil occupieth the room and place of the Witch, in so perfect a similitude, as her husband in his bed, neither by feeling, speech, nor countenance, can discern her from his wife. Yea the wife departeth out of her husbands arms insensibly, and leaveth the Devil in her room visibly. Wherein their credulity is incredible, who will have a very body in the fained play, and a phantastical body in the true bed: and yet (forsooth) at the Name of Jesus, or at the sign of the Cross, all these bodily Witches they say) vanish away.

CHAP. III. How Witches are summoned to appear before the Devil, of their riding in the air, of their accompts, of their conference with the Devil, of his supplies, and their conference; of their farewel and sacrifices, according to Danaeus, Psellas, &c.

HItherto for the most part, are the very words contained in M. Mal. or Bodin, or rather in both; or else in the new M. Mal. or at the leastwise of some writer or other, that maintaineth the almighty power of Witches. But Danaeus saith, the Devil oftentimes in the likeness of a summoner, meeteth them at Markets and Fairs, and warneth them to appear in their assemblies, at a certain hour in the night, that he may understand whom they have slain, and how they have profited. If they be lame, he saith the Devil delivereth them a staff, to convey them thither invisibly through the air; and that then they fall a dancing and singing of bawdy-songs, wherein he leadeth the dance himself: Which dance, and other conferences being ended, he supplieth their wants of powders and roots to intoxicate withal; and giveth to every novice a mark, either with his teeth, or with his claws, and so they kiss the Devils bare buttocks, and depart: not forgetting every day afterwards to offer to him, Dogs, Cats, Hens, or bloud of their own. And all this doth Danaeus report as a truth, and as it were upon his own knowledge. And yet elsewhere he saith, In these matters they do but dream, and do not those things indeed, which they confess through their distemperature, growing of their melancholick humor: and therefore (saith he) these things, which they report of themselves, are but meer illusions.

Psellus addeth hereunto, that certain magical hereticks, to wit; the Eutychyans, assemble themselves every Good-friday at night; and putting out the candles, do commit incestuous adultery, the father with the daughter, the sister with the brother, and the son with the mother; and the ninth moneth they return and are delivered; and cutting their children in pieces, fill their pots with their bloud; then burn they the carkasses, and mingle the ashes therewith, and so preserve the same for Magical purposes. Cardanus writeth (though in mine opinion not very probably) that these excourses, dancings, &c. had their beginning from certain Hereticks called Dulcini, who devised those feasts of Bacchus which are named Orgia, whereunto these kind of people openly assembled; and beginning with riot, ended with this folly: Which feasts being prohibited, they nevertheless haunted them secretly; and when they could not do so, then did they it in cogitation only; and even to this day (saith he) there remaineth a certain image or resemblance thereof among our melancholick women.

CHAP. IV. That there can no real league be made with the devil the first author of the league, and the weak proofs of the adversaries for the same.

IF the league be untrue, as are the residue of their confessions, the Witchmongers arguments fall to the ground: for all the writers herein hold this bargain for certain, good, and granted, and as their only maxim. But surely the indentures, containing those covenants, are sealed with butter; and the labels are but bables. What firm bargain can be made betwixt a carnal body and a spiritual? Let any wise or honest man tell me, that either hath been a party, or a witness; and I will believe him. But by what authority, proof, or testimony; and upon what ground all this geer standeth, if you read M. Mal. you shall find to the shame of the reporters (who do so vary in their tales, and are at such contrariety:) and to the reproach of the believers of such absurd lies.

For the beginning of the credit hereof, resteth upon the confession of a baggage young fellow, condemned to be burnt for Witchcraft; who said to the Inquisitors (of likelihood to prolong his life, if at leastwise the story be true, which is taken out of Nider;) If I wist (quoth he) that I might obtain pardon: I would discover all that I know of Witchcraft: The which condition being accepted, and pardon promised (partly in hope thereof, and partly to be rid of his wife) he said as followeth.

The novice or young disciple goeth to some Church, together with the mistress of that profession; upon a Sunday morning, before the conjuration of holy water, and there the said novice renounceth the faith, promiseth obedience in observing, or rather omitting of ceremonies in meetings, and such other follies; and finally, that they do homage to their young master the Devil, as they covenanted.

But this is notable in that story; that this young Witch, doubting that his wives examination would bewray his knavery, told the Inquisitor: that in truth his wife was guilty as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confess any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contrition, his confession, and his accusation of his own wife (contrary to the inquisitors promise and oath) he and his wife were both burned at a stake, being the first discoverers of this notable league, whereupon the fable of Witchcraft is maintained; and whereby such other confessions have been from the like persons, since that time, extorted and augmented.

CHAP. V. Of the private league, a notable tale of Bodins concerning a French Lady, with a confutation.

THe manner of their private league is said to be, when the Devil invisible, and sometimes visile, in the midst of the people talketh with them privately; promising, that if they will follow his counsel, he will supply all their necessities, and make all their endeavours prosperous; and so beginneth with small matters: whereunto they consent privily, and come not into the fayries assembly.

And in this case (me thinks) the Devil sometimes, in such external or corporal shape, should meet with some that would not consent to his motions, (except you will say he knoweth their cogitations) and so should be bewrayed. They also (except they were idiots) would spie him; and forsake him for breach of covenants. But these bargains, and these assemblies do all the writers hereupon maintain; and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for divers causes) recite one.

There was (saith he) a noble Gentlewoman at Lions, that being in bed with a lover of hers, suddenly in the night arose up, and lighted a candle; and when she had done, she took a box of ointment, wherewith she annointed her body; and after a few words spoken, she was carried away. Her bed-fellow seeing the order hereof, leapt out of his bed, took the candle in his hand, and sought for the Lady round about the chamber, and in every corner thereof; But though he could not find her, yet did he find her box of ointment; & being desirous to know the vertue thereof, besmeered himself therewith, even as he perceived her to have done before: And although he was not so superstitious, as to use any words to help him forward in his business, yet by the vertue of that ointment (saith Bodin) he was immediately conveyed to Lorrein, into the assembly of Witches. Which when he saw, he was abashed, and said; In the name of God, what make I here? And upon those words the whole assembly vanished away, and left him there alone stark naked; and so was he fain to return to Lions: But he had so good a conscience, for you may perceive by the first part of the history, he was a very honest man, that he accused his true lover for a Witch, and caused her to be burned: And as for his adultery, neither, M. Mal. nor Bodin do once so much as speak in the dispraise thereof.

It appeareth throughout all Bodins book, that he is sore offended with Cornelius Agrippa, and the rather, as I suppose, because the said C. Agrippa recanted that which Bodin maintaineth, who thinketh he could work wonders by Magick, and specially by his black Dog. It should seem he had pretty skill in the Art of Divination: For though he wrote before Bodin many a year, yet uttereth he these words in his book De vanitate scientiarum: A certain French protonotary (saith he) a lewd fellow and a cosener, hath written a certain fable of miracle done at Lions, &c. What Bodin is, I know not, otherwise than by report; but I am certain this his tale is a fond fable: and Bodin saith it was performed at Lions; and this man (as I understand) by profession, is a civil Lawyer.

CHAP. VI. A disproof of their Assemblies, and of their Bargain.

THat the joyning of hands, with the Devil, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies; every one hauing the gift of reason may plainly perceive; insomuch as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinews, whereof hands, buttocks, claws, teeth, and lips do consist. For admit that the constitution of a Devils body (as Tatian and other affirm) consisteth in spiritual congelations, as of fire and air; yet it cannot be perceived of mortal creatures. What credible witness is there brought at any time, of this their corporal, visible, and incredible bargain; saving the confession of some person diseased both in body and mind, wilfully made, or injuriously constrained? It is marvel that no penitent Witch that forsaketh her trade, confesseth not these things without compulsion. Me thinketh their covenant made at Baptism with God before good witnesses, sanctified with the Word, confirmed with his Promises, and established with his Sacraments, should be of more force then that which they make with the Devil, which no body seeth or knoweth: For God deceiveth none, with whom he bargaineth: neither doth he mock or disappoint them, although he dance not among them.

The oath, to procure into their league and fellowship as many as they can (whereby every one Witch, as Bodin affirmeth, augmenteth the number of fifty) bewrayeth greatly their indirect dealing. Hereof I have made trial; as also of the residue of their cousening devises, and have been with the best, or rather the worst of them, to see what might be gathered out of their counsels; and have cunningly treated with them thereabouts: and further, have sent certain old persons to indent with them, to be admited into their society: But as well by their excuses and delaies, as by other circumstances, I have tried and found all their trade to be meer cosening.

I pray you what bargain have they made with the Devil, that with their angry looks bewitch lambs, children, &c. Is it not confessed, that it is natural, though it be a lye? What bargain maketh the Sooth-sayer, which hath his several kinds of Witchcraft and Divination expressed in the Scripture? Or is it not granted that they make none? How chanceth it that we hear not of this bargain in the Scriptures?

CHAP. VII. A Confutation of the Objection concerning Witches Confessions.

IT is confessed (say some by the way of objection) even of these women themselves, that they do these and such other horrible things, as deserveth death, with all extremity, &c. Whereunto I answer, that whosoever considerately beholdeth their confessions, shall perceive all to be vain, idle, false, inconstant, and of no weight: except their contempt and ignorance in religion; which is rather the fault of the negligent Pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or authority, or by peswasion, and under colour of friendship, it is not to be regarded; because the extremity of threats and tortures provokes it; or the quality of fair words, and allurements constrains it: If it be voluntary, many circumstances must be considered, to wit, whether she appeach not her self to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholick humour: then, whether in that same melancholick mood and frantick humor, she desire not the abridgement of her own daies: Which thing Aristotle saith, doth oftentimes happen unto persons subject to melancholick passions: and (as Bodin and Sprenger say) to these old women called Witches, which many times (as they affirm) refuse to live; threatning the Judges, that if they may not be burned, they will lay hands upon themselves, and so make them guilty of their damnation.

I my self have known, that where such a one could not prevail, to be accepted as a sufficient witness against himself, he presently went and threw himself into a pond of water, where he was drowned. But the law saith; Volenti mori non est habenda fides, that is, His word is not to be credited that is desirous to dye. Also sometimes (as elswhere I have proved) they confess that, whereof they were never guilty; supposing that they did that which they did nor, by means of certain circumstances. And as they sometimes confess impossibilities, as that they fly in the air, transubstantiate themselves, raise tempests, transferr or remove corn, &c. so do they also (I say) confess voluntarily, that which no man could prove, and that which no man would guess, nor yet believe, except he were as mad as they; so as they bring death wilfully upon themselves: which argueth an unsound mind.

If they confess that, which hath been indeed committed by them, as poysoning, or any other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit, I would wish that even in that case there be not too rash credit given, nor too hasty proceedings used against them: but that the causes, properties and circumstances of every thing be duly considered, and diligently examined: For you shall understand, that as sometimes they confess they have murthered their neighbours with a wish, sometimes with a word, sometimes with a look, &c. so they confess, that with the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers womb, when nothing was added thereunto, which naturally could be noysome or hurtful.

In like manner they confess, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of body; when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by Divinity, Philosophy, Physick, Law, or Conscience, it will be found false and insufficient. First, for that the working of miracles is ceased: Secondly, no reason can be yielded for a thing so far beyond all reason: Thirdly, no receipt can be of such efficacy, as when the same is touched with a bare hand, from whence the veins have passage through the body unto the heart, it should not annoy the person; and yet retain vertue and force enough, to pierce through so many garments and the very flesh incurable, to the place of death in another person. Cui argumento (saith Bodin) nescio quid responderi possit. Fourthly, no law will admit such a confession; as yieldeth unto impossibities, against the which there is never any law provided; otherwise it would not serve a mans turn, to plead and prove that he was at Berwick that day, that he is accused to have done a murther in Canterbury: for it might be said he was conveyed to Berwick, and back again by inchantment. Fifthly, he is not by conscience to be executed, which hath no sound mind nor perfect judgement. And yet forsooth we read, that one mother Stile did kill one Saddocke with a touch on the shoulder, for not keeping promise witn her for an old cloak, to make her a safe-guard; and that she was hanged for her labour.

CHAP. VIII. What folly it were for Witches to enter into such deseprate peril, and to endure such intolerable tortures for no gain or commodity, and how it comes to pass that Witches are overthrown by their confessions.

A Las! if they were so subtil, as Witchmongers make them to be, they would espie that it were meer folly for them, not only to make a bargain with the Devil to throw their souls into hell fire, but their bodies to the tortures of temporal fire and death, for the accomplishment of nothing that might benefit themselves at all: but they would at the leastwise indent with the Devil, both to enrich them, and also to enable them; and finally to endue them with all worldly felicity and pleasure; which is furthest from them of all other. Yea, if they were sensible, they would say to the Devil, Why should I hearken to you, when you will deceive me? Did you not promise my neighbour mother Dutton to save and rescue her; and yet lo she is hanged? surely this would oppose the Devil very sore. And it is a wonder, that none, from the beginning of the world, till this day, hath made this and such like objections, whereto the Devil could never make answer. But were it not more madness for them, to serve the Devil, under these conditions; and yet to endure whippings with iron rods at the Devils hands: which (as the Witch-mongers write) are so set on, that the print of the lashes remain on the Witches body ever after, even so long as she hath a day to live?

But these old women being daunted with authority, circumvented with guile, constrained by force, compelled by fear, induced by error, and deceived by ignorance, do fall into such rash credulity, and so are brought unto these absurd confessions. Whose error of mind, and blindness of will dependeth upon the disease and infirmity of nature: and therefore their actions in that case are the more to be born withal: because they being destitute of reason, can have no consent. For, Delictum sine consensu non potest committi, neque injuria sine animo injuriandi; that is, There can be no sin without consent, nor injury committed without a mind to do wrong. Yet the law saith further, that a purpose retained in mind, doth nothing to the private or publick hurt of any man; and much more that an impossible purpose is unpunishable. Sanae mentis voluntas, voluntas rei possibilis est; A sound mind willeth nothing, but that which is possible.