Chapter II: The Worship of the Witch (2)

Inasmuch as the discovery of the devil-mark was regarded as one of the most convincing indications—if not, indeed, an infallible proof—that the accused was guilty since he bore indelibly branded upon his flesh Satan’s own sign-manual, it is easy to see how the searching for, the recognition and the probing of, such marks actually grew to be a profession in which not a few ingenious persons came to be recognized as experts and practical authorities. In Scotland, especially, the “prickers,” as they were called, formed a regular gild. They received a good fee for every witch they discovered, and, as might be expected, they did not fail to reap a golden harvest. At the trial of Janet Peaston, in 1646, the magistrates of Dalkeith “caused John Kincaid of Tranent, the common pricker, to exercise his craft upon her. He found two marks of the Devil’s making; for she could not feel the pin when it was put into either of the said marks, nor did the marks bleed when the pin was taken out again. When she was asked where she thought the pins were put into her, she pointed to a part of her body distant from the real place. They were pins of three inches in length.”[60] Another notorious pricker was John Bain, upon whose unsupported evidence a large number of unfortunate wretches were sentenced to death. About 1634 John Balfour of Corhouse was feared over all the countryside for his exploits; whilst twenty years later one John Dick proved a rival to Kincaid himself. The regular trade of these “common prickers” came to be a serious nuisance, and confessedly opened the door to all sorts of roguery. The following extraordinary incident shows how dangerous and villainous in mountebank hands the examinations could become, which, if conducted at all, ought at least to be safeguarded by every precaution and only entrusted to skilled physicians, who should report the result to grave and learned divines. “There came then to Inverness one Mr. Paterson, who had run over the kingdom for triall off witches, and was ordinarily called the Pricker, because his way of triall was with a long brass pin. Stripping them naked, he alledged that the spell spot was seen and discovered. After rubbing over the whole body with his palms he slips in the pin, and, it seemes, with shame and fear being dasht, they felt it not, but he left it in the flesh, deep to the head, and desired them to find and take it out. It is sure some witches were discovered but many honest men and women were blotted and break by this trick. In Elgin there were two killed; in Forres two; and one Margret Duff, a rank witch, burned in Inverness. This Paterson came up to the Church of Wardlaw, and within the church pricked 14 women and one man brought thither by the Chisholm of Commer, and 4 brought by Andrew Fraser, chamerlan of Ferrintosh. He first polled all their heads and amassed the heap of haire together, hid in the stone dich, and so proceeded to pricking.[61] Severall of these dyed in prison never brought to confession. This villan gaind a great deale off mony, haveing two servants; at last he was discovered to be a woman disguished in mans cloathes. Such cruelty and rigure was sustained by a vile varlet imposture.”[62] No doubt in very many, in the majority of instances, these witch-marks were natural malformations of the skin, thickened tissue, birthmarks—I myself have known a subject who was by prenatal accident stamped upon the upper part of the arm with the complete figure of a rat—moles, callous warts, or spots of some kind. But this explanation will not cover all the cases, and even the sceptical Miss Murray who writes: “Local anæsthesia is vouched for in much of the evidence, which suggests that there is a substratum of truth in the statements,” is bound candidly to confess, “but I can at present offer no solution of this problem.”[63] Moreover, as before noticed, this mark was not infrequently branded upon the novice at admission, often by the Witch-Master, who presided over the rout, sometimes—it must be admitted—by non-human agency.

The “little Teat or Pap,” so often found on the body of the wizard or witch, and said to secrete milk which nourished the familiar, must be carefully distinguished from the insensible devil-mark. This phenomenon, for no explainable reason, seems to occur only in the records of England and New England, where, however, it is of exceedingly frequent occurrence. It is worth remarking that in the last act of Shadwell’s play, _The Lancashire Witches_ (1681), the witches are searched by a woman, who reports “they have all great Biggs and Teats in many Parts, except Mother _Madge_, and hers are but small ones.” Shadwell, who in his voluminous notes has citations from nearly fifty authors, on this point writes: “The having of Biggs and Teats all modern Witchmongers in _England_ affirm.”[64] In 1597 at the trial of a beldame, Elizabeth Wright, of Stapenhill, near Burton-on-Trent: “The old woman they stript, and found behind her right sholder a thing much like the vdder of an ewe that giueth sucke with two teates, like vnto two great wartes, the one behinde vnder her armehole, the other a hand off towardes the top of her shoulder. Being demanded how long she had those teates, she answered she was borne so.”[65] In the case of the Witch of Edmonton, Elizabeth Sawyer, who was in spite of her resistance searched upon the express order of the Bench, it was found by Margaret Weaver, a widow of an honest reputation, and two other grave matrons, who performed this duty that there was upon her body “a thing like a Teate the bignesse of the little finger, and the length of half a finger, which was branched at the top like a teate, and seemed as though one had suckt it.”[66] John Palmer of St. Albans (1649) confessed that “upon his compact with the Divel, hee received a flesh brand, or mark, upon his side, which gave suck to two familiars.”[67] The Kentish witch, Mary Read of Lenham (1652), “had a visible Teat, under her Tongue, and did show it to many.”[68] At St. Albans about 1660 there was a wizard who “had like a Breast on his side.”[69] In the same year at Kidderminster, a widow, her two daughters, and a man were accused; “the man had five teats, the mother three, and the eldest daughter, one.”[70] In 1692 Bridget Bishop, one of the Salem witches, was brought to trial: “A Jury of Women found a preternatural Teat upon her Body: But upon a second search, within 3 or 4 hours, there was no such thing to be seen.”[71] There is similar evidence adduced in the accounts of Rose Cullender and Amy Duny, two Suffolk witches, executed in 1664; Elizabeth Horner, a Devon witch (1696); Widow Coman, an Essex witch, who died in her bed (1699); and, indeed, innumerable other examples might be quoted affording a whole catena of pertinent illustrations. No doubt many of these are explicable by the cases of polymastia (_mammæ erraticæ_) and polythelia (supernumerary nipples) of which there are continual records in recent medical works. It must be freely admitted that these anatomical divagations are commoner than is generally supposed; frequently they are so slight that they may pass almost unnoticed; doubtless there is exaggeration in many of the inexactly observed seventeenth-century narratives. However, it has to be said, as before, that when every most generous allowance is made, the facts which remain, and the details are very ample, cannot be covered by physical peculiarities and malformations. There is far more truth in the records of the old theologians and witch finders than many nowadays are disposed to allow.

NOTES TO CHAPTER II.

[1] Under Innocent III, 1215.

[2] Diabolus enim et alii dæmones a Deo quidem natura creati sunt boni, sed ipsi per se facti sunt mali.

[3] Bossuet says that the writings of Suarez contain the whole of Scholastic Philosophy.

[4] Since it contradicts a definite (_certa_) theological conclusion or truth clearly consequent upon two premises, of which one is an article of faith (_de fide_), the other naturally certain.

[5] Which explains much of the trifling and silliness in Spiritism; the idle answers given through the mediums of the influences at work.

[6] Josephus, _Antiquities_, XIX. 8. 2.

[7] Suetonius, _Caligula_, XXII. Here ample details of Caligula’s worship may be read.

[8] _Epigrammatum_, V. 8. 1. See also IX. 4, _et sæpius_.

[9] ... id agens ne quis Romæ deus nisi Heliogabalus coleretur.... Nec Romanas tantum extinguere uoluit religiones, sed per orbem terræ unum studens ut Heliogabalus deus unus ubique coleretur. Ælius Lampridius, _Antoninus Heliogabalus_, 3; 6.

[10] Even the Christian (Arian) Constantius II suffered himself to be addressed as “Nostra Æternitas.”

[11] Now commemorated on 14 September, the Feast of the Exaltation of Holy Cross. Shortly after the Restoration of the Cross to Jerusalem, the wood was cut up (perhaps for greater safety) into small fragments which were distributed throughout the Christian world.

[12] Didymus, _De Trinitate_, III. xli.

[13] Epiphanius, _Hær._, xlviii. 11.

[14] _Annales de la Propagation de la Foi_, VII (1834), p. 84.

[15] D. C. J. Ibbetson, _Outlines of Punjaub Ethnography_, Calcutta. 1883. p. 123.

[16] ... vous n’avez pas eu honte de vous agenouiller devant votre Belzebuth, que vous avez adoré. J. B. Cannaert, _Olim procès des Sorcières en Belgique_, Gand, 1847.

[17] Ie me remets de tout poinct en ton pouuoir & entre tes mains, ne recognois autre Dieu: si bien que tu es mon Dieu.

[18] On dit au Diable nous vous recognoissons pour nostre maistre, nostre Dieu, nostre Createur.

[19] John Hutchinson, _History of the Province of Massachusett’s Bay_, 1828, II. p. 31.

[20] Satan luy comma̅da de le prier soir & matin, auant qu’elle s’addonat à faire autre œuure.

[21] _Wonderful Discoverie of Elizabeth Sawyer_, London, 1621.

[22] Rev. F. G. Lee, _More Glimpses of the World Unseen_, 1878, p. 12.

[23] Potest [diabolus] eludere sensus et facere ut appareat caput abcisum, _De Religione_, l. 2, c. 16, n. 13, t. 13, p. 578.

[24] Huc. _Voyage dans la Tartarie, le Thibet et la Chine_, I, ix, p. 308. The author remarks: Ces cérémonies horribles se renouvellent assez souvent dans les grandes lamaseries de la Tartarie et du Thibet. Nous ne pensons nullement qu’on puisse mettre toujours sur le compte de la superchérie des faits de ce genre: car d’après tout ce que nous avons vu et entendu parmi les nations idolâtres, nous sommes persuadé que le démon y joue un grand rôle. (These horrible ceremonies frequently occur in the larger lamaseries of Tartary and Tibet. I am very certain that we cannot always ascribe happenings of this sort to mere juggling or trickery; for, after all that I have seen and heard among heathen people, I am confident that the powers of evil are very largely concerned therein.)

[25] I use this term rather than the more popular “Spiritualism.” Spiritism obtains in Italy, France and Germany. “Spiritualism” is correctly a technical name for the doctrine which denies that the contents of the universe are limited to matter and the properties and operations of matter.

[26] For fuller, and, indeed, conclusive details see Godfrey Raupert’s _Modern Spiritism_, London, 1904; and Monsignor Benson’s _Spiritualism_, _Dublin Review_, October, 1909, and reprinted by the Catholic Truth Society.

[27] _Prognosticare_ is a late word. Strictly to prognosticate is to deduce from actual signs, to prophesy is to foretell the future without any such sign or token.

[28] The Camisards were agreeably satirized by D’Urfey in his comedy _The Modern Prophets; or, New Wit for a Husband_, produced at Drury Lane, 5 May, 1709, (_Tatler_, 11), and printed quarto, 1709, (no date). One of the principal characters is “_Marrogn_, A Knavish French Camizar and Priest,” created by Bowen. This is a portrait of Elie Marion. In his preface D’Urfey speaks of “the abominable Impostures of those craz’d Enthusiasts” whom he lashes. The play had been composed in 1708, but production was postponed owing to the death of the Prince Consort, 28 October of that year. Swift, _Predictions for the Year 1708_, has: “_June_. This month will be distinguished at home, by the utter dispersing of those ridiculous deluded enthusiasts, commonly called the _prophets_; occasioned chiefly by seeing the time come, when many of their prophecies should be fulfilled, and then finding themselves deceived by contrary events.”

[29] See also Fléchier’s _Récit fidèle_ in _Lettres choisies_, Lyons, 1715; and Brueys’ _Histoire du fanatisme de notre temps_, Montpellier, 1713.

[30] Après que Dieu a parlé de sa propre bouche des magiciens et sorciers, qui est l’incredule qui on peut justement douter?

[31] In the fourteenth century bas-reliefs on cathedrals frequently represent men kneeling down before the Devil, worshipping him, and devoting themselves to him as his servants. Martonne, _Piété au Moyen Âge_, p. 137.

[32] George Ives, _A History of Penal Methods_, p. 75. His admirable and documented chapter II, “The Witch Trials,” should be carefully read.

[33] Philip Schaff, _History of the Christian Church_.

[34] Matthew Paris, _Chronica Maiora_.

[35] J. P. Kirsch.

[36] All these quotations are from W. H. Lecky, _History of Rationalism in Europe_, c. 1.

[37] Rev. Peter Lorimer, D.D.

[38] First published by Isidore Liseux, 1875. p. 21. XIII. Ludovico Maria Sinistrari, Minorite, was born at Ameno (Novara) 26 February, 1622. He was Consultor to the Supreme Tribunal of the Holy Office; Vicar-general of the Archbishop of Avignon, and Theologian Advisory to the Archbishop of Milan. He is described as “omnium scientiarum uir.” He died 6 March, 1701.

[39] _L’Incredulité et Mescreance du Sortilege_, Paris, 1622, p. 38.

[40] Subscriptio autem sæpissime peragitur proprio sanguine.... Sic Augustæ referebat Joseph Egmund Schultz, se anno 1671. d. 15. Maji sanguine proprio tinctum manuscriptum, in membrana, nomine picto, obuolutoque muccinio, in media nocte, cum hora undecima & duodecima agebatur, in compitum iecisse, atque pactum sic corroborasse.... Sic de infausto illo Fausto _Widmannus_ refert, proprio sanguine ex leuiter uulnerato pollice emisso illum se totum diabolo adscripsisse, Deoque repudium misisse. _De Sagis_, Christian Stridtheckh, Lipsiæ, 1691. (XXII).

[41] See Götz, _De subscriptionibus sanguine humano firmatis_, Lübeck, 1724. Also Scheible, _Die Sage vom Faust_. Stuttgart, 1847. So far as I am aware this point has been neglected by writers on Witchcraft.

[42] Ne fœdora quidem incruenta sunt: sauciant se, qui paciscuntur, exemtumque sanguinem, ubi permiscuere, degustant. Id putant mansuræ fidei pignus certissimum.

[43] ... uel quia Deus non permittit, uel propter alias rationes nobis occultas. _De Superstitione_, VIII. i. 13.

[44] Tunc autem propria culpa diuinationis iam commissa est ab homine, etiamsi effectus desideratas non fuerit subsecutus. (For the sin of divination is actually committed by the sinner and that willingly, although he obtain not the desired effect of his action.) _Idem._

[45] _Theologia moralis_, l. iii. n. 28. Monendi sunt se teneri 1. Pactum expressum, si quod habent cum dæmone, aut commercium abiurare et dissoluere; 2. Libros suos, schedas, ligaturas, aliaque instrumenta artis comburere; 3. Comburere chirographum, si habeat: si iuro solus dæmon id habeat, non necessario cogendus est ut reddat, quia pactum sufficienter soluitur per pœnitentiam; 4. Damna illata resarcire.

[46] Bollandists, 4 February.

[47] _Breuiarium Romanum_, Paris Autumnalis, 26 September, lectio iii. of Matins. Upon this history Calderon has founded his great drama _El Magico Prodigioso_.

[48] Bollandists, 14 May. _Breuiarium iuxta S. Ordinis Prædicatorum._ 14 May. In Nocturno, Lectiones ii, iij. Touron _Histoire des hommes illustres de l’ordre de Saint Dominique_. (Paris, 1743.)

[49] _Discoverie of Witchcraft_, Book III.

[50] _Examination of Joane Williford_, London, 1643.

[51] John Davenport, _Witches of Huntingdon_, London, 1646.

[52] Glanvill, _Sadducismus Triumphatus_.

[53] Antoinette Bourignon, _La Vie exterieure_, Amsterdam, 1683.

[54] Delrio. _Disquisitiones magicæ_, l. v. sect. 4. t. 2. Non eadem est forma signi; aliquando est simile leporis uestigio, aliquando bufonis pedi, aliquando araneæ, uel catello, uel gliri.

[55] _Idem._ In uirorum enim corpore sæpe uisitur sub palpebris, sub labiis, sub axillis, in humeris, in sede ima: feminis etiam, in mammis uel muliebribus locis.

[56] ... le Diable leur fait quelque marque comme avec une aleine de fer en quelque partie du corps.

[57] _Newes from Scotland_, London. (1592.) Roxburgh Club reprint, 1816.

[58] _Abbreviate of the Justiciary Record._

[59] Nous, medecins et chirurgiens soussignés, suivant le commandement à nous fait par messire Anthoine de Thoron, sieur de Thoron, conseiller du roy en sa cour de parlement, avons visité messire L. Gaufridy au corps duquel avons remarqué trois petites marques peu differentes en couleur du reste du cuir. L’une en sa cuisse sénestre sur le milieu et en la partie inferieure, en laquelle ayant enforcé une aiguille environ deux travers de doigts n’a senti aucune douleur, ni de la place n’est sorti point de sang ni autre humidité.

La seconde est en la region des lombes en la partie droite, un poulce près de l’épine du dos et quatre doigts au-dessus les muscles de la fesse, en laquelle nous avons enfoncé l’aiguille trois travers de doigts, la laissons comme avions fait à la première plantée en cette partie quelque espace de temps, sans toutefois que le dit Gaufridy ait senti aucune douleur et que sang ni humeur quelconque en soit sorti.

La troisième est vers la région du cœur. Laquelle, au commencement qu’on mit l’aiguille parut comme les autres sans sentiment; mais à mesure que l’on enfonçait fort avant, il dit sentir quelque douleur; ne sortant toutefois aucune humidité, et l’ayant visité le lendemain au matin, n’avons reconnu aux parties piquées ni tumeur, ni rougeur. A cause de quoi nous disons telles marques insensibles en rendant point d’humidité étant piquées, ne pouvoir arriver par aucune maladie du cuir précédante, et tel faisons notre rapport ce 10 mars, 1611. _Fontaine_, _Grassy_, médecins; _Mérindol_, _Bontemps_, chirurgiens.

So great was the importance attached to the discovery of a witch-mark upon the body of the accused that when the above medico-legal report was read in court, Father Sebastian Michaelis, a learned Dominican, who was acting as consultor in the case, horror-struck, involuntarily exclaimed: “Good sooth, were we at Avignon this man would be executed to-morrow!” Gaufridi confessed: “J’advoue que les dites marques sont faites pour protestation qu’on sera toujours bon et fidèle serviteur du diable toute la vie.” (I confess that these marks were made as a sign that I shall be a good and faithful servant to the Devil all my life long.)

[60] Pitcairn, _Records of Justiciary_. In 1663 Kincaid was thrown into jail, where he lay nine weeks for “pricking” without a magistrate’s warrant. He was only released owing to his great age and on condition that he would “prick” no more.

[61] This shaving of the head and body was the usual procedure before the search for the devil-mark. We find it recorded in nearly every case. Generally a barber was called in to perform the operation: e.g. the trials of Gaufridi and Grandier, where the details are very ample.

[62] _The Wardlaw Manuscript_, p. 446. Scottish History Society publication, Edinburgh.

[63] _The Witch-Cult in Western Europe_, p. 86.

[64] Angelica in _Love for Love_ (1695), II, mocking her superstitious old uncle, Foresight, and the Nurse, cries: “Look to it, Nurse; I can bring Witness that you have a great unnatural Teat under your Left Arm, and he another; and that you Suckle a young Devil in the shape of a Tabby-Cat by turns, I can.”

[65] _The most wonderfull ... storie of a ... Witch named Alse Gooderidge._ London. 1597.

[66] Goodcole’s _Wonderfull Discoverie of Elizabeth Sawyer_, London, 1621. There is an allusion in Ford and Dekker’s drama, IV:

_Sawyer._ My dear _Tom-boy_, welcome ...
Comfort me: thou shalt haue the teat anon.

_Dog._ Bow, wow! I’ll haue it now.

[67] W. B. Gerish. _The Devil’s Delusions_, Bishops Stortford, 1914.

[68] _Prodigious and Tragicall Histories_, London, 1652.

[69] W. B. Gerish, _Relation of Mary Hall of Gadsden_, 1912.

[70] T. B. Howell, _State Trials_, London, 1816.

[71] Cotton Mather, _Wonders of the Invisible World_.