The imputed Attributes of Witches, with the Ceremonies of Initiation.

They call me hag and witch.

What is the name? When, and by what art learn'd ?
With what spell, what charm or invocation,

May the thing call'd Familiar be purchas'd? Witch of Edmonton.
Cum volui, ripis mirantibus amnes

In fontes rediêre suos: concussaque sisto,
Stantia concutio cantu freta; nubila pello;
Nubilaque induco; ventos abigoque, vocoque;
Vipereas rumpo verbis et carmine fauces;
Vivaque saxa, suâ convulsaque robora terrâ,
Et silvas moveo; jubeoque tremiscere montes;

Et mugire solum, manesque exire sepulchris.

Te quoque, Luna, traho.—Ovidii Metamorph. 1. vii. fab. 2.

The rivers I can make retire

Into the fountaines whence they flow; (Whereat the banks themselves admire) I can make standing waters go.

With charms I drive both sea and cloud,

I make it calme and blow aloud.

The viper's jawes, the rocky stone,

With wordes and charmes I break in twaine;

The force of earth congeal'd in one,

I move, and shake both woodes and plaine.

I make the souls of men arise,
I pull the moon out of the skies.-

Ir may be naturally supposed that to practise the mysteries of a vocation of such universal and direful influence as Witchcraft, some initiatory form was necessary. It was even so; and any person, more especially the old and the ugly, might become endued with all its infernal

Abraham Fleming's Translation.

potency by the patient performance of certain appalling ceremonies. The first point to be gained, was the bona fide appearance of the devil, with whom a compact was made, which imparted to the applicant a reasonable proportion of this potentate's diabolical power. *This was an awful ce

The possibility of raising the potentate himself has been strenuously disputed by several erudite scholars,-particularly by Mottray (Travels, vol. ii. p. 334.) who endeavours to confirm his opinion by a strange story of a Baron L, a Danish prisoner of war, who was confined in one of the prisons of Stockholm. This worthy had been convicted of a design of treating with his Satanic majesty for a certain sum of money, of which he, at that time, stood in extreme need. It was stated that, in order to accomplish his wishes in this respect, he had with his own blood signed a bond, by which he himself, and some companions of his (who, for lack of money and credit, had signed it in a similar manner) firmly and truly consigned their souls to the infernal spirit after their death, in consideration of the immediate payment of the sum required. But neither the Baron nor any of his comrades could compass their desired end, notwithstanding all the pains they took to do so; going by night under gibbets,—

Where felons' bones hang dangling in the wind;

and frequenting burying-places," at the witching hour of night," to call upon Beelzebub to hear and relieve them; but neither body nor spirit, ghost nor goblin, ever came near them. At last one of these valiant wights, finding the devil was inexorable, and would not help him, determined to help himself, and having robbed and murdered a man, was taken up, tried, and executed; and in his confession he impeached the Baron, and owned all the particulars of the transaction. The bond was found in the Baron's chamber, but torn in pieces as void and of none effect.

This is a plausible story, and entitled to consideration; but Defoe, who has certainly paid more attention than any other mortal to what he terms "the devil's circumstances and proceedings with mankind," proves that," although we can hardly suppose that

remony, and must have impressed on the mind of the novice a terrible idea of the impious propensities of her unhallowed patron.

The convention (says an old writer)" for such a solemne initiation being proclaimed (by some herald imp) to some others of the confederation, on the Lord's day, or some great holy-day, or chief festivall, they meete in some churche neer the font or high altar, and that very early, before the consecrated bell hath tolled, or the least sprinkling of holy water; or else very late after all services are past and over. Where the party, in some vesture for that purpose, is presented by some confederate or familiar to the prince of devills, sitting now in a throne of infernall majesty, appearing in the form of a man, only labouring to hide his cloven foot. To whom, after bowing and homage done.... a petition is presented to be received into his association and protection; and first, if the witch be outwardly christian, baptism must be renounced; and the party must be re-baptized in the devill's name, and a new name is also imposed by him and here must be god-fathers too, for the devill takes them not to be so adult as to promise and vow for themselves. But above all, he is very busie with his long nails, in scraping and scratching those places of the forehead where the signe of the crosse was made, or where the chrisme was laid. Instead of both which, he impresses or inures the mark of the beast (the devill's flesh brand) upon one or other part of the body. Further, the witch (for her part) vows, either by word

of mouth, or peradventure by writing, (and that in her own bloode) to give both body and soul to the devill,to deny and defy God the Father, the Son, and the Holy Ghost. But especially the blessed Virgin, convitiating her with one infamous nickname or other: to abhor the word and sacraments, but especially to spit at the say. ing of masse; to spurne at the crosse, and tread Saints' images under feet; and as much as possibly they may, to profane all saints' reliques, holy water, consecrated salt, wax, &c. To bee sure to fast on Sundayes, and eate flesh on Fridays; not to confess their sins whatsoever they do, especially to a priest. To separate from the Catholic church, and despise his vicar's primacy. To attend the devill's nocturnall conventicles, sabbaths, and sacrifices. To take him for their god, worship, invoke, and obey him. To devote their children to him, and to labour all that they may to bring others into the same confederacy. Then the devill for his part promises to be always present with them, to serve them at their beck. That they shall have their wills upon any body; that they shall have what riches, honours, and pleasures, they can imagine. And if any be so wary as to think of their future being, he tells them they shall be princes ruling in the aire, or shall be but turned into impes at worst. Then he preaches to them to be mindful of their covenant, and not to fail to revenge themselves upon their enemies. Then he commends to them (for this purpose) an impe, or familiar, in the shape of dog, cat, mouse, rat, weasle, &c. + After this they shake hands, embrace in armes,

the master-devil comes himself at the summons of every ugly old woman;" still there are several "emissaries, aids du camp, or devil's angels, who come and converse personally with witches, and are ready for their support and assistance on all occasions of business." "Again (he observes), that some extraordinary circumstances may induce the devil himself to assume human shapes cannot be doubted. He did so to Manasses whom the Scripture chargeth with sorcery; and fame tells us that St. Dunstan frequently conversed with him, and, finally, took him by the nose: and so of others." The History of the Devil, as well Ancient as Modern, Ed. 1727, p. 356-7.

* John Gaule, “preacher of the Word at Great Staughten." See his Select Cases of Conscience touching Witches and Witchcraft.

+ A Familiar was generally supposed to have been the spirit of a departed witch. “It is not necessary," observes Mr. Hallywell, "to suppose the grandees of the airy principality to trade with witches, but that the souls of extremely wicked persons, after their release from the body, may do these feats. For whether we suppose, that such as in this life have incorporated themselves into the dark society, by all manner of vitious and flagitious actions, are, when loosened by death from their terrestrial bodies, the vassals and slaves of those crafty demons, whose cursed inspirations and counsels they so eagerly followed, and so by them are employed in these abominable offices; or whether the proclivity of their own natures to all enormous wickedness may not induce them to attempt familiarity and society with sorcerers and witches, especially since those radicated and confirmed habits of vice, contracted in this life, are rather heightened and increased, than any way diminished or abated by the releasement from the flesh, and consequently it may be accounted by them a pleasant sport and pastime to tempt and inveigle such desolate and forlorn mortals: either of these ways are sufficient to beget a probability that those Familiars of witches, to whom they have linked themselves, may be no other than human souls, deeply sunk and drowned in wickedness." Melampronvca, or a Discourse on the Polity of the Kingdom of Darkness, &c. by Henry Hallywell, A.M. London, 1683. See also Glanvil, p. xi. Ed. 1726.

dance, feast and banquet, according as the devill hath provided in imitation of the Supper. Nay, ofttimes he marries them ere they part, either to himselfe, or their familiar, or to one another, and that by the Book of Common Prayer, as a pretender to witch-finding told me, in the presence of many. After this they part, till the next great conventicle or sabbath of theirs, which is to meete thrice in the year, conveyed as swift as the winds from the remotest parts of the earth, where the most notorious of them meet to redintegrate their covenant, and give account of their improvement. Where they that have done the most execrable mischiefe, and can brag of it, make most merry with the devill, and they that have been indiligent, and have done but petty services in comparison, are jeered and derided by the devill and all the rest of the company. And such, as are absent, and have no care to be assoygned, are amerced to this penalty, so to be beaten on the soles of their feete, to be whipped with iron rods, to be pincht and suckt by their familiars till their heart's-blood come, till they repent them of their sloth, and pro.

mise more attendance and diligence for the future.+

But although the new disciples had become thus thoroughly initiated, they could not practise the mysteries of their calling without observing certain formal regulations. In the first place, there were some sixty or seventy master spirits, all of whom were gifted with various attributes, and enjoyed a command over different numbers of legions of devils. In fact, there was a complete community of these "fallen angels," where ranks and titles were bestowed upon those who had distinguished themselves, precisely in the same manner and degree as among the several kingdoms of the terrestrial globe. Dukes there were, and marquisses, earls, prelates, and knights; and although the form of government was somewhat democratic (king being little more than a nominal title), yet there was a degree of subordination preserved in

Bodin, in his Lib. de Demonomania, says, that at these magical assemblies, the witches "never faile to dance; and in their dance they sing these words,-Har par, devill, devill, dance here, dance there, play here, play there, sabbath, sabbath! And whiles they sing and dance, every one hath a broom in her hand, and holdeth it up aloft. Also that these night-walking, or rather night-dancing devills, brought out of Italy into France that dance which is called La Volta." This is undoubtedly the parent of the modern Waltz, and we grieve to think that so elegant and fascinating an accomplishment should be derived from a source so disgusting and diabolical. Jerome Cardan, however, dates the origin of these bewitching orgies from a period still more remote, and, we wish we could add, from a custom rather more commendable. "He writeth," quoth Reginald Scot," that these excourses, dancings, &c. had their beginning from certain hereticks, called Dulcini, who devised those feasts of Bacchus, which are named Orgia, wherewith these kind of people openly assembled; and beginning with riot, ended with this folly; which feasts being prohibited, they neverthelesse haunted them secretly; and when they could not do so, then did they it in cogitation onely, and even to this day (saith he) there remaineth a certain image or resemblance thereof among our melancholick women." Scot's Discoverie, b. iii. ch. 3. See also Cardani lib. de var. rerum, 15 cap. 10.

The actual and corporeal presence of the witch on these occasions has been denied, and Mr. Hallywell, in his Melampronvea, is inclined to believe, that it is merely upon the spirit that these practices are performed. "It is possible," he says, "that the soul may be rapt from this terrestrial body, and carried to remote and distant places, from whence she may make a postliminar return by either of these two ways. First,-from a vehement affection, or a deep imagination, piercing into the very lowest of her powers. Second, by the assistance and activity of a more potent spirit; those officious demons, loosening the continuity or vinculum between soul and body, by which means they pass freely and securely to the place of rendezvous.

Scot has numerated sixty-eight of these spirits, who seem to be but little connected with the mighty potentates of Tartarus itself. Indeed, as far as we can judge, this community appears to be appropriated entirely and exclusively to the service of witches. What relation it may bear to the other infernal orders we leave to the learned to determine. The following is the list given by Scot:-Baal, Agares, Marbas, Amon, Barbatos, Buer, Gusoin, Botis, Bathin, Peuson, Eligor, Leraie, Valefar, Morax, Ipas, Naberius, Glasya, Labolas, Zepar, Biloth, Sitri, or Bitru, Paimon, Bune, Forneus, Renove, Astaroth, Foras, Furfur, Marchosias, Malphas, Vepar, Sabnacke, Sidonaye, Gaap, Shax, Procell, Furcas, Murmur, Caim, Raum, Halphas, Focalor, Vine, Bifrons, Gamigin, Zagan, Orias, Valac, Gemory, Decarahia, Amducias, Androas, Andrealphus, Öses, Ayın, Orobas, Vapula, Cimenes, Amy, Flauros, Balam, Allocer, Saleos, Vuall, Haagonti, Phoenix, Stolas.-Scot's Discovery, b. 15. c. 2.

this spiritual commonwealth, which
must have tended in no small mea-
sure to render its members so bene-
ficial to the witch and the wizard.
At the head of this "body politick"
was Baal, "the first and king,” who,
when he was conjured up, appeared
with three heads "one like a man,
one like a toad, and one like a cat."
His power was by no means so ex-
tensive as his rank would lead us to
imagine, as he could only "make a
man go invisible." The next in or-
der was Agares, "the first duke."
He came up mildly, in the likeness
of a faire old man, riding upon a cro-
codile, and carrying a hawk on his
fist." He taught all manner of
tongues, overthrew all manner of dig-
nities, and manufactured earthquakes.
He had command over thirty-one le-
gions of devils.*
Marbas, or Barbas,
ranked next. He was a "greate pre-
sident," and appeared in the form of
amightie lion;

but at the com

mand of an expert conjuror, he would
come up in the similitude of a man.
He answered fully touching any thing
which was stolen or concealed; he
brought diseases and cured them;
he promoted wisdom and know-
ledge, and transformed men into other
shapes. His attendant satellites con-
sisted of thirty-six legions. Amon, or
Damon, was a greate and mightie
marques," who came abroad in the
likeness of a wolf, having a "serpent's
taile, and breathing out and spitting
flames of fire." When he conde-
scended to put on the semblance of
a human form, he still displayed the
formidable grinders of a wolf. But,
notwithstanding his fearful appear-
ance, he was one of the best and
kindest of devils; for he knew all
things, past, present, and to come;
he procured favours, and reconciled
friends and foes,-that they might
speedily quarrel again. He had
forty legions to execute his pleasure.
Barbatos was a greate counte or
earle." He appeared "in signo sagit-
tarii sylvestris," with four kings, and
a goodly retinue. He understood
the singing of birds, the bark-
ing of dogs, the lowing of bullocks,
and the voice of all living creatures."
He detected treasures hidden by ma-
gicians and inchanters, and, like his
colleague, Amon, was endued with

66

the knowledge of all things, past,
present, and to come. Thirty le-
gions awaited his bidding. These,
with some others, composed the coun-
cil, by which all affairs of state were
regulated and ordained ;—the inferior
officers occupying themselves in per-
forming less important transactions,
leaving to their superiors the wel-
come task of

-Repairing shatter'd thrones,
Marrying fools, restoring dynasties,
Avenging men upon their enemies,
And making them repent their own revenge;
Goading the wise to madness; from the dull
Shaping out oracles to rule the world
Afresh.-

But notwithstanding the "assort-
ment" of spirits was so extensive, a
more than ordinary degree of discri-
mination was necessary as to selec-
tion. They were not to be called
upon either rashly or carelessly, nor
at all seasons; for there were stated
periods for each rank of devils, and
stated forms for their invocation.
The following particulars from Re-
ginald Scot will fully explain the
formality of these proceedings:-
The houres wherein the principal Devills
may be raised.

A king may be raised from the third houre till noone, and from the ninth houre till evening. Dukes may be raised from the first houre till noone; and cleare weather is to be observed. Marquesses may be raised from the ninth houre till compline, and from compline till the end of day. Countes, or earles, may be raised at any houre of the day, so it be in the woodes or fieldes, where men resort not. Prelates, likewise, may be raised at any houre of the day. A president may not be raised at any houre of the day, except the king, whom he obeyeth, be invocated; nor at the shutting in of the evening. Knights, from day-dawning till sun-rising, or from even

song

till sun-set.

The forme of adjuring and citing the

Then

Spirits aforesaid to appeare. When you will have any spirit you must knowe his name, and office; you must also faste and be cleane from all pollutions three or foure dayes before; so will the spirit be more obedient unto you. make a circle, and call up the spirit with great intention, rehearse in your owne name, and your companion's (for one must alwaies be with you), this prayer following; and so no spirit shall annoye you, and your purpose shall take effect. And

* A legion is 6666.

* We have debated with ourselves a long time on the propriety of inserting this impious and blasphemous invocation. But as our object is to show as plain a view as we possibly can of a most disgusting superstition, we conceive that we are not acting wrongly in thus publishing one of its most important ceremonies.