Demonology and Devil-lore Part 40

and possibly Dr. Wuttke's correspondent would describe these also as Devil-worshippers. No doubt all such circles might be traced archaeologically to that Sorcerers' College said by the rabbins to have been kept by Asa and Asael. But what moral force preserved them? They do but represent a turning of methods made familiar by the Church to coax benefits from other supernatural powers in the hope that they would be less dilatory than the Trinity in bestowing their gifts. What is the difference between St. Wolfram's G.o.d and King Radbot's Devil? The one offers a golden mansion on earth warranted to last through eternity, the other a like mansion in the skies receivable after death. The Saint agrees that if Radbot's Devil can build him such a house the king would be quite right to worship the architect. The question of the comparative moral merits of the two invisible Powers is not mentioned. This legend, related in a preceding chapter, is characteristic of the motives to which the priesthood appealed through the Middle Ages. It is no wonder that the people began to appeal to the G.o.ds of their traditional Radbots, nor that they should have used the ceremonial and sacramental formulas around them.

But to these were added other formulas borrowed from different sources. The 'Compact with the Devil' had in it various elements. It appears to have been a custom of the Odinistic religion for men to sign acts of self-dedication to trusted deities, somewhat corresponding to the votive tablets of Southern religion. It was a legend of Odin that when dying he marked his arm with the point of a spear, and this may have been imitated. In the 'Mysteries' of pagan and christian systems blood played an important part--the human blood of earlier times being symbolised by that of animals, and ultimately, among christians, in wine of the Eucharist. The primitive history of this blood-covenant is given in another chapter. Some astrological formulas, and many of the deities invoked, spread through Europe with the Jews. The actual, and quite as often fabulous, wealth of that antichristian race was ascribed to Antichrist, and while christian princes thought of such gold as legitimate spoil, the honest peasants sought from their astrologers the transmitted 'key of Solomon,' in virtue of which the demons served him. The famous 'Compact' therefore was largely of christian-judaic origin, and only meant conveyance of the soul in consideration of precisely the same treasures as those promised by the Church to all whose names were written in the Lamb's Book,--the only difference being in the period when redemption of the respective issues of priest and astrologer should fall due. One was payable during this life, the other after death.

The ceremonial performances of Witchcraft have also always existed in some form. What we are familiar with of late as Spirit-seances are by no means new. More than a hundred years ago, Mr. Wesley and various clergymen were sitting at a table in c.o.c.k Lane, asking the spirit 'f.a.n.n.y' to rap twice if she were 'in a state of progressive happiness.' Nay, a hundred years before that (1661), Sir Thomas Chamberlain and others, sitting in a haunted house at Tedworth, Wilts, asked 'Satan, if the Drummer set thee to work, give three knocks, and no more, which it did very distinctly, and stopped.' [168] We also learn that, in another town and case (1654), 'a naked arm and hand appeared and beat the floor.' It would not be difficult to go further back and find that the dark circle of our Spiritualists with much of its apparatus has existed continuously through the Middle Ages. The dark seance which Goethe has represented in Faust, Part II., at which the spirits of Helen and Paris are evoked, is a very accurate picture of the 'materialisations' now exhibited by mediums, more than forty years after its publication. These outer resemblances are physiognomical. The seance of to-day has lost the darker features of its mediaeval prototype, because the Present has not a real and temporal, but only a speculative and sentimental despair, and this is the kind that possesses chiefly the well-to-do and idle cla.s.ses. It is not difficult to meet the eye of our everyday human nature amid those frenzied periods when whole districts seemed afflicted with epidemic madness, and look deep in that eye to the fathomless heart of humanity.

In an old parish register of Fewston, Yorkshire, are the following entries:--'1621. Anne, daughter of Edward Fairfax, baptized the 12th June.' '1621. Edward Fairfax, Esq., a child named Anne, buried the 9th October.' Then in the History of Knaresborough we read of this child, 'She was held to have died through witchcraft.' In what dreams did that child, supposed to have been s.n.a.t.c.hed away by diabolic malice, return as a pure spirit uplifted in light, yet shadowed by the anxiety and pain of the bereaved family! A medium is at hand, one through whose mind and heart all the stormy electricities of the time are playing. The most distinguished representative of the Fairfax family is off fighting for Parliament against the King. Edward Fairfax is a zealous Churchman. His eldest daughter, Helen, aged twenty-one, is a parishioner of the Rev. Mr. Smithson, yet she has come under the strong influence of a Nonconformist preacher, Mr. Cook. The scholarly clergyman and his worldly Church on one side, and the ignorant minister with his humble followers on the other, are unconscious personifications of Vice and Virtue, while between them poor Helen is no Heraklea.

Nineteen days after the burial of her little sister Anne, as mentioned above, Helen is found 'in a deadly trance.' After a little she begins to speak, her words showing that she is, by imagination, 'in the church at Leeds, hearing a sermon by Mr. Cook.' On November 3, as she lies on her bed, Helen exclaims, 'A white cat hath been long upon me and drawn my breath, and hath left in my mouth and throat so filthy a smell that it doth poison me!' Next we have the following in the father's diary: 'Item. Upon Wednesday, the 14th of November, she saw a black dog by her bedside, and, after a little sleep, she had an apparition of one like a young gentleman, very brave, his apparel all laid with gold lace, a hat with a golden band, and a ruff in fashion. He did salute her with the same compliment as she said Sir Fernandino Fairfax useth when he cometh to the house and saluteth her mother.... He said he was a Prince, and would make her Queen of England and of all the world if she would go with him. She refused, and said, 'In the name of G.o.d, what art thou?' He presently did forbid her to name G.o.d; to which she replied, 'Thou art no man if thou canst not abide the name of G.o.d; but if thou be a man, come near, let me feel of thee;' which he would not do, but said, 'It is no matter for feeling.' She proceeded, 'If thou wert a man, thou wouldst not deny to be felt; but thou art the devil, and art but a shadow.'

It is possible that Helen Fairfax had read in Shakspere's 'Lear,'

printed twelve years before, that

The Prince of Darkness is a gentleman; Modo he's called, and Mahu. [169]

But the reader will remark how her vision antic.i.p.ates that of Faust, the transformation of the poodle to finely-dressed Mephistopheles. On the next apparition a bit from Patmos is interpolated, the Devil appearing as a beast with many horns; but the folklore of Yorkshire prevails, and 'presently he was like a very little dog, and desired her to open her mouth and let him come into her body, and then he would rule all the world.' Lastly, he 'filled the room with fire.'

In the account thus far we have the following items of ancient mythology:--1, the Cat; 2, the Dog; 3, the Pride of Life (Asmodeus), represented in the fine dress and manners of the fiend; 4, the Prince of this World, offering its throne; 5, the Egyptian belief in potency of the Name; 6, the Hunger-Demon, who dares not be felt, because his back is hollow, and, though himself a shadow, casts none; 7, the disembodied devil of the rabbins, who seeks to enter a human form, in order to enjoy the higher powers of which man is capable; 8, the fiend of fire.

The period in which Helen Fairfax lived supplied forms for the 'materialisation' of these notions flitting from the ancient cemeteries of theology. The gay and gallant Asmodeus had been transformed into a goat under the ascetic eye of Europe; his mistress is a naked witch; her familiar and slave is a cat. This is the conventionalised theologic theory, as we find it in many examples, one of which is here shown (Fig. 21), as copied from a stone panel at the entrance of Lyons Cathedral. This is what Helen's visions end in. She and her younger sister of seven years, and a young neighbour, a girl of twelve, who have become infected with Helen's hysterics, identify six poor women as witches, and Edward Fairfax would have secured their execution had it not been for the clergyman Smithson.

Cats played a large part in this as in other witch-trials. They had long been regarded as an insurance of humble households. In many regions still may be found beliefs that a three-coloured cat protects against fire; a black cat cures epilepsy, protects gardens; and in Bohemia a cat is the favourite bridal gift to procure a happy wedded life. One who kills a cat has no luck for seven years. The Yorkshire women called witches remembered these proverbs to their cost. Among the cats regarded by the Fairfaxes as familiars of the accused, some names are notable. One is called 'Gibbe.' This is the Icelandic gabba, to 'delude,' and our gibber; it is the 'Gib' cat of Reinicke Fuchs, and of the 'Romaunt of the Rose.' In 'Gammer Gurton'

we read, 'Hath no man gelded Gyb, her cat;' and in Henry IV. i. 2, 'I am as melancholy as a gib cat.' Another of the cats is called Inges. That is, ignis, fire--Agni maintaining his reign of terror.

Helen's devil hates the dissenter, and says, 'Cook is a lying villain,'

because Cook exorcises him with a psalm. On the other hand, the devil praises the clergyman, but Helen breaks out with 'He is not worthy to be a vicar who will bear with witches.' Amid the religious controversies then exciting all households, mourning for his dead child, humiliated by the suspicions of his best neighbours that his daughter was guilty of deception, Edward Fairfax, Gentleman, a scholar and author, lent an ear to the vulgar superst.i.tions of his neighbourhood. Could he have stood on the shoulders of Grimm, he would have left us a very different narrative than that preserved by the Philobiblion Society. [170]

It is hardly possible to determine now the value of the alleged confessions of witches. They were extorted by torture or by promises of clemency (the latter rarely fulfilled); they were shaped by cross-examiners rather than by their victims; and their worth is still more impaired where, as is usual, they are not given in detail, but recorded in 'substance,' the phraseology in such case reflecting the priest's preconceived theory of witches and their orgies. It is to be feared, for instance, that 'devil' is often written instead of some name that might now be interesting. Nevertheless, there seems to be ground for believing that in many cases there were seances held to invoke supernatural powers.

Among the vast number of trials and confessions, I have found none more significant than the following. In February 1691 a daughter and niece of Mr. Parris, minister in Salem (Ma.s.sachusetts), girls of ten or eleven years, and several other girls, complained of various bodily torments, and as the physicians could find no cause for them, they were p.r.o.nounced bewitched. The Rev. Mr. Parris had once been in business at the Barbadoes, and probably brought thence his two slaves, Spanish Indians, man and wife. When the children were declared bewitched, the Indian woman, t.i.tuba, tried an experiment, probably with fetishes familiar in the Barbadoes, to find out the witch. Whereupon the children cried out against the Indian woman as appearing to them and tormenting them. t.i.tuba said her mistress, in her own country, had taught her how to find out a witch, but denied being one herself; but afterwards (urged, as she subsequently declared, by her master) she confessed; and the marks of Spanish cruelty on her body were a.s.sumed to be the Devil's wounds. The Rev. Mr. Parris in a calmer time might have vindicated poor t.i.tuba by taking for text of his sermon on the subject Christ's saying about a house divided against itself, and reminding the colony, which held public fast against Satan, that the devil was too clever to cover his Salem agent with wounds; but instead of that he preached on the words, 'Have I not chosen you twelve, and one of you is a devil.' During this sermon a woman left the church; she was sister of a woman who had also been accused by the children, and, being offended by something Mr. Parris said, went out of meeting; of course, also to prison. There were three other women involved with t.i.tuba, in whose fetish experiments a well-informed writer thinks the Salem delusion began. [171] The examination before the Deputy-Governor (Danforth) began at Salem, April 11, 1692, and there are several notable points in it. t.i.tuba's husband, the Indian John, cunningly escaped by pretending to be one of the afflicted. He charged Goody Proctor, and said, 'She brought the book to me.' No one asked what book! Abigail Williams, also one of the accusers of Goody, was asked, 'Does she bring the book to you? A. Yes. Q. What would she have you do with it? A. To write in it, and I shall be well.' Not a descriptive word is demanded or given concerning this book. The examiners are evidently well acquainted with it. In the alleged confessions preserved in official reports, but not in the words of the accused, the nature of the book is made clear. Thus Mary Osgood 'confesses that about eleven years ago, when she was in a melancholy state and condition, she used to walk abroad in her orchard, and, upon a certain time she saw the appearance of a cat at the end of the house, which yet she thought was a real cat. However, at that time it diverted her from praying to G.o.d, and instead thereof she prayed to the Devil; about which time she made a covenant with the Devil, who, as a black man, came to her, and presented her a book, upon which she laid her finger, and that left a red spot. And that upon her signing that book, the devil told her that he was her G.o.d.' This is not unlikely to be a paraphrase of some sermon on the infernal Book of Satan corresponding to the Book of Life, the theory being too conventional for the court to inquire about the mysterious volume. Equally well known was the Antichrist theory which had long represented that avatar of Satan as having organised a church. Thus we read:--'Abigail Williams, did you see a company at Mr. Parris's house eat and drink? A. Yes, sir; that was their sacrament. Q. What was it? A. They said it was our blood.' 'Mary Walcot, have you seen a white man? A. Yes, sir, a great many times. Q. What sort of man was he? A. A fine grave man, and when he came he made all the witches to tremble.' When it is remembered that Mary Osgood had described the Devil as 'a black man'

(all were thinking of the Indians), this Antiblackman suggests Christ resisting Antichrist. Again, although nothing seems to have been said in the court previously about baptism, one of the examiners asks 'Goody Laccy how many years ago since they were baptized? A. Three or four years ago I suppose. Q. Who baptized them? A. The old serpent. Q. How did he do it? A. He dipped their heads in the water, saying they were his, and that he had power over them; ... there were six (who) baptized. Q. Name them. A. I think they were of the higher powers.'

There are interspersed through the proceedings suggestions of mercy on condition of confession, which, joined to these theoretical questions, render it plain that the retractations which the so-called witches made were true, and that in New England, at least, there was little if any basis for the delusion beyond the experiment of the two Spanish Indians. The terrible ma.s.sacre of witches which occurred there was the result of the decision of English judges and divines that witchcraft is recognised in the Bible, and there a.s.signed the death-penalty.

It will be observed here that ancient mythology to Salem is chiefly that of the Bible, modified by local conditions. White man and black man represent Christ and Antichrist, and we have the same symbols on both sides,--eucharists, baptisms, and names written in books. The survivals from European folklore met with in the New England trials are--the cat, the horse (rarely), and the dog. In one case a dog suffered from the repute of being a witch, insomuch that some who met him fell into fits; he was put to death. Riding through the air continues, but the American witches ride upon a stick or pole. The old-fashioned broom, the cloud-symbol of the Wild Huntsman, is rarely mentioned. One thing, however, survives from England, at least; the same sharp controversy that is reflected in the Fairfax case. Cotton Mather tried one of the possessed with the Bible, the 'a.s.sembly's Catechism,' his grandfather's 'Milk for Babes,' his father's 'Remarkable Providence,' and a book to prove there were witches. 'And when any of those were offered for her to read in, she would be struck dead and fall into convulsions.' But when he tried her with Popish and Quaker books, the English Prayer-Book, and a book to prove there were no witches, the devil permitted her to read these as long as she pleased. One is at a loss which most to admire, the astuteness of the accused witch in bearing testimony to the Puritan religion, or the phenomenon of its eminent representative seeking a witness to it in the Father of lies.

If now we travel towards the East we find the survivals growing clearer, as in the West they become faint.

In 1669 the people of the villages of Mohra and Elfdale in Sweden, believing that they were troubled by witches, were visited by a royal commission, the result of whose investigations was the execution of twenty-three adults and fifteen children; running of the gauntlet by thirty-six between the ages of nine and sixteen years; the lashing on the hand of twenty children for three Sundays at the church-door, and similar lashing of the aforesaid thirty-six once a week for a year. Portions of the confessions of the witches are given below from the Public Register as translated by Anthony Horneck, D.D., and printed in London, anno 1700. I add a few words in brackets to point out survivals.

'We of the province of Elfdale do confess that we used to go to a gravel-pit which lay hard by a cross-way (Hecate), and there we put on a vest (Wolf-girdle) over our heads, and then danced round, and after this ran to the cross-way, and called the Devil thrice, first with a still voice, the second time somewhat louder, and the third time very loud, with these words--Antecessor, come and carry us to Blockula. Whereupon immediately he used to appear, but in different habits; but for the most part we saw him in a grey coat and red and blue stockings: he had a red beard (Barbarossa), a high-crowned hat (Turn-cap), with linen of divers colours wrapt about it, and long garters upon his stockings.

'Then he asked us whether we would serve him with soul and body. If we were content to do so, he set us upon a beast which he had there ready, and carried us over churches and high walls; and after all we came to a green meadow where Blockula lies. We must procure some sc.r.a.pings of altars, and filings of church clocks; and then he gives us a horn with a salve in it, wherewith we do anoint ourselves (chrism); and a saddle with a hammer (Thor's), and a wooden nail, thereby to fix the saddle (Walkyr's); whereupon we call upon the Devil and away we go.'

'For their journey, they said they made use of all sorts of instruments, of beasts, of men, of spits, and posts, according as they had opportunity: if they do ride upon goats (Azazel) and have many children with them, that all may have room, they stick a spit into the backside of the Goat, and then are anointed with the aforesaid ointment. What the manner of their journey is, G.o.d only knows. Thus much was made out, that if the children did at any time name the names (Egyptian spells) of those that had carried them away, they were again carried by force either to Blockula, or to the cross-way, and there miserably beaten, insomuch that some of them died of it.'

'A little girl of Elfdale confessed that, naming the name of Jesus as she was carried away, she fell suddenly upon the ground, and got a great hole in her side, which the Devil presently healed up again, and away he carried her; and to this day the girl confessed she had exceeding great pain in her side.'

'They unanimously confessed that Blockula is situated in a delicate large meadow, whereof you can see no end. The place or house they met at had before it a gate painted with divers colours; through this gate they went into a little meadow distinct from the other, where the beasts went that they used to ride on; but the men whom they made use of in their journey stood in the house by the gate in a slumbering posture, sleeping against the wall (castle of Waldemar). In a huge large room of this house, they said, there stood a very long table, at which the witches did sit down; and that hard by this room was another chamber where there were very lovely and delicate beds. The first thing they must do at Blockula was, that they must deny all, and devote themselves body and soul to the Devil, and promise to serve him faithfully, and confirm all this with an oath (initiation). Hereupon they cut their fingers (Odinism), and with their blood write their name in his book (Revelations). They added that he caused them to be baptized, too, by such priests as he had there (Antichrist's Sacraments).'

'And he, the Devil, bids them believe that the day of judgment will come speedily, and therefore sets them on work to build a great house of stone (Babel), promising that in that house he will preserve them from G.o.d's fury, and cause them to enjoy the greatest delights and pleasures (Moslem). But while they work exceeding hard at it, there falls a great part of the wall down again.'

'They said, they had seen sometimes a very great Devil like a Dragon, with fire round about him, and bound with an iron chain (Apocalyptic), and the Devil that converses with them tells them that if they confess anything he will let that great Devil loose upon them, whereby all Sweedeland shall come into great danger.

'They added that the Devil had a church there, such another as in the town of Mohra. When the Commissioners were coming he told the Witches they should not fear them; for he would certainly kill them all. And they confessed that some of them had attempted to murther the Commissioners, but had not been able to effect it.

'Some of the children talked much of a white Angel (Frigga as christian tutelary), which used to forbid them what the Devil had bid them do, and told them that those doings should not last long. What had been done had been permitted because of the wickedness of the people.

'Those of Elfdale confessed that the Devil used to play upon an harp before them (Tannhauser), and afterwards to go with them that he liked best into a chamber, when he committed venerous acts with them (Asmodeus); and this indeed all confessed, that he had carnal knowledge of them, and that the Devil had sons and daughters by them, which he did marry together, and they ... brought forth toads and serpents (Echidna).

'After this they sat 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 (Sacrament). After meals they went to dancing, and in the meanwhile swore and cursed most dreadfully, and afterwards went to fighting one with another (Valhalla).

'They also confessed that the Devil gives them a beast about the bigness and shape of a young cat (Hecate), which they call a carrier; and that he gives them a bird as big as a raven (Odin's messenger), but white; [172] and these two creatures they can send anywhere, and wherever they come they take away all sorts of victuals they can get, b.u.t.ter, cheese, milk, bacon, and all sorts of seeds, whatever they find, and carry it to the witch. What the bird brings they may keep for themselves, but what the carrier brings they must reserve for the Devil, and that is brought to Blockula, where he doth give them of it so much as he thinks fit. They added likewise that these carriers fill themselves so full sometimes, that they are forced to spue ('Odin's booty') by the way, which spuing is found in several gardens, where colworts grow, and not far from the houses of these witches. It is of a yellow colour like gold, and is called b.u.t.ter of witches.

'The Lords Commissioners were indeed very earnest, and took great pains to persuade them to show some of their tricks, but to no purpose; for they did all unanimously confess that since they had confessed all, they found that all their witchcraft was gone, and that the Devil at this time appeared to them very terrible, with claws on his hands and feet, and with horns on his head, a long tail behind, and showed to them a pit burning, with a hand put out; but the Devil did thrust the person down again with an iron fork; and suggested to the witches that if they continued in their confession, he would deal with them in the same manner.'

The ministers of both Elfdale and Mohra were the chief inciters of this investigation, and both testified that they had suffered many tortures in the night from the witches. One was taken by the throat and so violently used that 'for some weeks he was not able to speak or perform divine service.'

We have in this narrative the official and clerical statement, and can never know to what the victims really confessed. Blockula seems to be a Swedish edition of Blocksberg, of old considered a great resort of witches. But we may especially note the epithet by which the witches are said to have first appealed to the Devil--Antecessor. Dr. Horneck has not given us the Swedish term of which this is a translation, but we may feel a.s.sured that it was not a phrase coined by the cla.s.s among whom reputed witches were found. In all probability it was a learned phrase of the time for some supposed power which preceded and was conquered by Christianity; and if we knew its significance it might supply a clue to the reality with which the Commissioners were dealing. There would seem to be strong probabilities that in Sweden also, as elsewhere, there had been a revival of faith in the old religion whose barbaric rites had still survived in a few holes and corners where they were practised by night. The Antecessor was still present to hold out promises where the Successor had broken all that his sponsors had made when the populace accepted his baptism. This probability is further suggested by the fact that some of these uncanny events happened at Elfdale, a name which hints at a region of especial sanct.i.ty under the old religion, and also by the statement that the Devil had a church there, a sort of travesty of the village church. About the same time we find John Fiene confessing in Scotland that the Devil appeared to him in 'white raiment,' and it is also testified that John heard 'the Devil preach in a kirk in the pulpit in the night by candlelight, the candle burning blue.' [173]

The names used by the Scotch witches are often suggestive of pagan survivals. Thus in the trial at the Paisley a.s.sizes, 1678, concerning the alleged bewitching of Sir George Maxwell, Margaret Jackson testified to giving up her soul by renouncing her baptism to a devil named Locas (Loki?); another raised a tempest to impede the king's voyage to Denmark by casting into the sea a cat, and crying Hola (Hela?); and Agnes Sampson called the Devil to her in the shape of a dog by saying, 'Elva (Elf?), come and speak to me!'

It is necessary to pa.s.s by many of the indications contained in the witch-trials that there had been an effort to recur to the pleasures and powers traditionally a.s.sociated with the pagan era of Europe, and confirmed by the very denunciations of contemporary paganism with its pomp and luxury by the priesthood. The promises held out by the 'Devil'

to Elfdale peasants and puritanised Helen Fairfax are unmistakable. But it is necessary to remark also that the ceremonies by which, as was clearly proved in various cases, the fortune-tellers or 'witches'

endeavoured to imitate the spells of Dr. Faustus were archaeological.

Around the cauldron, which was used in imitation of the Alchemists, a rude Zodiac was marked, some alchemic signs being added; and in the cauldron were placed ingredients concerning many of which the accounts are confused. It is, however, certain that the chief ingredients were plants which, precisely as in ancient Egypt, had been gathered at certain phases of the moon, or seasons of the year, or from some spot where the sun was supposed not to have shone on it. It was clearly proved also that the plants chiefly used by the sorceresses were rue and vervain. Vervain was sacred to the G.o.d of war in Greece and Rome, and made the badge of amba.s.sadors sent to make treaties of peace. In Germany it was sacred to Thor, and he would not strike with his lightning a house protected by it. The Druids called it 'holy herb;' they gathered it when the dog-star rose, from unsunned spots, and compensated the earth for the deprivation with a sacrifice of honey. Its reputation was sufficient in Ben Jonson's day for him to write--

Bring your garlands, and with reverence place The vervain on the altar.

The charm which vervain had for the mediaeval peasant was that it was believed, if it had first touched a Bel-fire, to snap iron; and, if boiled with rue, made a liquid which, being poured on a gunflint, made the shot as sure to take effect as any Freischutz could desire.

Rue was supposed to have a potent effect on the eye, and to bestow second sight. So sacred was it once in England that missionaries sprinkled holy water from brushes made up of it, whence it was called 'herb of grace.' Milton represents Michael as purging Adam's eyes with it. In the Tyrol it is believed to confer fine vision and used with agrimony (flowers of Argos, the many-eyed); in Posen it is said also to heal serpent-bites. By this route it came into the cauldron of the wizard and witch. In Drayton's incantation it is said--

Then sprinkles she the juice of rue, With nine drops of the midnight dew From lunary distilling.

This a.s.sociation of lunary, or moon-wort, once supposed to cure lunacy, with rue is in harmony with the mythology of both. An old oracle, said to have been revealed by Hecate herself, ran thus:--'From a root of wild rue fashion and polish a statue; adorn it with household lizards; grind myrrh, gum, and frankincense with the same reptiles, and let the mixture stand in the air during the waning of a moon; then address your vows in the following terms' (the formula is not preserved). 'As many forms as I have, so many lizards let there be; do these things exactly; you will build me an abode with branches of laurel, and having addressed fervent prayers to the image, you will see me in your sleep.' [174]

Rue was thus consecrated as the very substance of Hecate, the mother of all European witches. M. Maury supposes that it was because it was a narcotic and caused hallucinations. Hallucinations were, no doubt, the basis of belief in second sight. But whatever may be the cause, rue was the plant of witchcraft; and Bishop Taylor speaks of its being used by exorcists to try the devil, and thence deriving its appellation 'herb of grace.' More probably it was used to sprinkle holy water because of a traditional sanct.i.ty. All narcotics were supposed to be children of the night; and if, in addition, they were able to cause hallucinations, they were supposed to be under more especial care of the moon.

After reading a large number of reports concerning the ordeals and trials of witches, and also many of their alleged confessions, I have arrived at the conclusion that there were certainly gatherings held in secret places; that some of the ordinary ceremonies and prayers of the Church were used, with names of traditional deities and Oriental demons subst.i.tuted for those of the Trinity and saints; that with these were mingled some observances which had been preserved from the ancient world by Gnostics, Astrologists, and Alchemists. That at these gatherings there was sometimes direct devil-worship is probable, but oftener the invocations were in other names, and it is for the most part due to the legal reporters that the 'Devil' is so often named. As to the 'confessions,' many, no doubt, admitted they had gone to witches' Sabbaths who had been there only in feverish dreams, as must have been the case of many young children and morbid pietists who were executed; others confessed in hope of escape from charges they could not answer; and others were weary of their lives.

The writer of this well remembers, in a small Virginian village (Falmouth), more than thirty years ago, the terrible persecutions to which an old white woman named Nancy Calamese was subjected because of her reputation as a witch. Rumours of lizards vomited by her poor neighbours caused her to be dreaded by the ignorant; the negroes were in terror of her; she hardly dared pa.s.s through the streets for fear of being hooted by boys. One morning she waded into the Rappahannock river and drowned herself, and many of her neighbours regarded the suicide as her confession. Probably it was a similar sort of confession to many that we read in the reports of witch trials.