The Penguin Book of Witches

by Katherine Howe

  M. B. Nay, then I see you are awry, if you deny these things, and say they be but illusions. They have been proved, and proved again, even by the manifold confessions of the witches themselves.19 I am out of all doubt in these, and could in many particulars lay open what hath fallen out. I did dwell in a village within these five years, where there was a man of good wealth, and suddenly within ten days’ space, he had three kine20 died, his gelding worth ten pounds fell lame, he was himself taken with a great pain in his back, and a child of seven years old died. He sent to the woman at R. H. and she said he was plagued by a witch, adding, moreover, that there were three women witches in that town, and one man witch,21 willing him to look whom he most suspected. He suspected one old woman, and caused her to be carried before a justice of the peace and examined. With much a doe at the last she confessed all. Which was this, in effect: that she had three spirits: one like a cat, which she called Lightfoot, another like a toad, which she called Lunch, the third like a weasel, which she called Makeshift. This Lightfoot, she said, one mother Barlie of W. sold her above sixteen years ago, for an oven cake and told her the cat would do her good service. If she would, she might send her of her errand. This cat was with her but a while, but the weasel and the toad came and offered their service. The cat would kill kine, the weasel would kill horses, the toad would plague men in their bodies. She sent them all three (as she confessed) against this man: She was committed to the prison, and there she died before the assizes. I could tell you of many such. I had no mind to dwell in that place any longer.

  Dan. You mistake me. I do not mean that the things are not. But my meaning is, that the Devil by such things both beguiles and seduces ignorant men, and leads them into errors and grievous sins.

  KING JAMES I, DAEMONOLOGIE 1597

  Written in Edinburgh in 1597, King James I’s Daemonologie has been called “neither original nor profound,” a text that, taken on its own merits without regard to its royal authorship, would be of interest only because it promotes the Continental understanding of witchcraft in England (and, crucially, in English).1 However, the fact that Daemonologie was written by an individual not only with a unique ability to promote witchcraft prosecutions, but who was also a sitting monarch, makes it a worthwhile read. James I set out to refute noted skeptics of the time, in particular Reginald Scot, and in so doing addressed himself to several familiar questions. He first examined whether witches were real, basing his affirmative argument on scriptural evidence. He also described the means by which the Devil is able to work through individuals, lingered lovingly on the details of the witches’ Sabbath, remarked on the ability of witches to work magic with wax figures, and even touched upon the fact that the majority of suspected witches were women.

  However, James I’s task extended beyond a restatement of widespread Continental witchcraft beliefs. Daemonologie provided James I with an opportunity to demonstrate his intellectual and theological rigor to a wide audience, thereby consolidating both the mandates of his kingship with his position as the head of the Church of England. This expression of competence and authority was in keeping with the kind of monarch that James I desired to be: a benevolent patriarch.2 The Devil is the first cause of ungovernability and disorder; James I’s ability to explain, and so thwart, devilish influences on earth reinforced his authority to rule over men. The same religious and political position informed not only the writing of Daemonologie but also the production of the Bible translation that bears his name.

  The quarto is structured as a dialogue between Epistemon, a demonologist, and Philomathes, who voices the dominant skeptical objections to witchcraft. The dialogue is divided into three parts, the first of which deals with magic and necromancers, or people who consciously choose to persuade the Devil to do their bidding. The second part, reproduced below, deals with witchcraft. Witches, we are given to understand, differ from magicians in that the Devil enacts his will through them, and not the other way around. The third book describes the realm of spirits and ghosts, which Epistemon argues are real, and werewolves, which are delusions.3

  Most striking to a contemporary reader will be the conflation of the pseudoscientific with the imaginary. In fact, James I was at pains to explain the difference between what was possible through witchcraft and what was merely a mental delusion. He also must have grap- pled with the continually vexing question of why God permits the Devil to have such power. James I’s theodicy took a number of tacks, including the possibility that witchcraft could challenge those with flagging faith to rekindle their belief, but ultimately he resorted to the story of Job to justify the continual ability of Satan to tempt us into sin.4

  THE SECOND BOOK OF DAEMONOLOGIE

  Argument: the description of sorcery and witchcraft in special.

  Chapter 1 Argument

  Proved by the scripture that such a thing can be. And the reasons refuted of all such as would call it but an imagination and melancholic humor.5

  Philomathes. NOW Since ye have satisfied me now so fully, concerning magic or necromancy, I will pray you to do the like in sorcery or witchcraft.6

  Epistemon. That field is likewise very large, and although in the mouths and pens of many, yet few knows the truth thereof, so well as they believe themselves, as I shall so shortly as I can, make you (God willing) as easily to perceive.

  Phi. But I pray you before ye go further, let me interrupt you there with a short digression, which is that many can scarcely believe that there is such a thing as witchcraft.7 Whose reasons I will shortly allege unto you, that ye may satisfy me as well in that as you have done in the rest. For first, whereas the scripture seemed to prove witchcraft to be, by diverse examples, and specially by sundry of the same, which you have alleged, it is thought by some that these places speak of magicians and necromancers only and not of witches. As in special, these wise men of pharaohs, that counterfeited Moses’ miracles were magicians, say they, and not witches. As likewise that Pythoness that Saul consulted with. And so was Simon Magus in the New Testament, as that very stile imports.8 Secondly, where thee would oppose the daily practice and confession of so many, that is thought likewise to be but very melancholic imaginations of simple raving creatures.9 Thirdly, if witches had such power of witching of folks to death (as they say they have), there had been none left alive long since in the world, but they, at the least, no good or godly person of whatsoever estate could have escaped their devilry.

  Epi. Your three reasons, I take, are grounded the first of them negative upon the scripture, the second affirmative upon physick,10 and the third upon the certain proof of experience. As to your first, it is most true indeed that all these wise men of Pharaoh were magicians of art. As likewise it appears well that the Pythoness, with whom Saul consulted was of that same profession and so was Simon Magus. But ye omitted to speak of the law of God, wherein are all magicians, divines, enchanters, sorcerers, witches, and whatsoever of that kind that consults with the Devil, plainly prohibited, and alike threatened against. And besides that, she who had the spirit of Python, in the Acts, whose spirit was put to silence by the apostle, could be no other thing but a very sorcerer or witch, if thee admit the vulgar distinction to be in a manner true, whereof I spake in the beginning of our conference.11 For that spirit whereby she conquested such gain to her master was not at her raising or commanding, as she pleased to appoint, but spake by her tongue as well publicly as privately. Whereby she seemed to draw nearer to the sort of Demoniacs or possessed, if that conjunction betwixt them had not been of her own consent, as it appeared by her, not being tormented therewith, and by her conquesting of such gain to her masters (as I have already said). As to your second reason grounded upon physick, in attributing their confessions or apprehensions to a natural melancholic humor: any that pleases physically to consider upon the natural humor of melancholy, according to all the physicians that ever writ thereupon, they shall find that that will be over short a cloak to cover their knavery with. For a
s the humor of melancholy in the self is black, heavy, and terrene,12 so are the symptoms thereof in any persons that are subject thereunto, leanness, paleness, desire of solitude, and if they come to the highest degree thereof, mere folly and mania. Whereas by the contrary, a great number of them that ever have been convict or confessors of witchcraft, as may be presently seen by many that have at their time confessed, they are by the contrary, I say, some of them rich and worldly wise, some of them fat or corpulent in their bodies, and most part of them altogether given over to the pleasures of the flesh, continual haunting of company, and all kind of merriness, both lawful and unlawful, which are things directly contrary to the symptoms of melancholy, whereof I spake, and further experience daily proves how loath they are to confess without torture, which witnesseth their guiltiness, where by the contrary, the melancholics never spare to betray themselves by their continual discourses, feeding thereby their humor in that which they think no crime.13 As to your third reason, it scarcely merits an answer. For if the Devil their master were not bridled, as the scriptures teacheth us, suppose there were no men nor women to be his instruments, he could find ways enough without any help of others to wrack all mankind, whereunto he employs his whole study, and goeth about like a roaring lion (as Peter saith) to that effect, but the limits of his power were set down before the foundations of the world were laid, which he hath not power in the least jot to transgress.14 But beside all this, there is over great a certainty to prove that they are, by the daily experience of the harms that they do, both to men and whatsoever thing men possesses, whom God will permit them to be the instruments, so to trouble or visit, as in my discourse of that art, ye shall hear clearly proved.

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  Chapter 3 Argument

  The witches’ actions divided in two parts: the actions proper to their own persons and their actions toward others. The former of the conventions, and adoring of their master.

  Phi. Ye have said now enough of their initiating in that order. It rests then that the discourse upon their practices, for they be passed apprentices, for I would faine hear what is possible to them to perform in very deed. Although they serve a common master with the necromancers (as I have before said), yet serve they him in another form. For as the means are diverse which allures them to these unlawful arts of serving of the Devil, so by diverse ways use they their practices, answering to these means, which first the Devil used as instruments in them, though a tending to one end. To wit, the enlarging of Satan’s tyranny and crossing of the propagation of the kingdom of Christ, so far as lieth in the possibility, either of the one or other sort, of the Devil their master. For where the magicians, as allured by curiosity in the most part of their practices, seeks principally the satisfying of the same, and to win to themselves a popular honor and estimation, these witches on the other part, being enticed either for the desire of revenge or of worldly riches, their whole practices are either to hurt men and their goods15 or what they possess, for satisfying of their cruel minds in the former, or else by the wrack in whatsoever sort, of any whom God will permit them to have power off, to satisfy their greedy desire in the last point.

  Epi. In two parts their actions may be divided: the actions of their own persons and the actions proceeding from them towards any other. And this division being well understood will easily resolve you what is possible to them to do. For although all that they confess is no lie upon their part, yet doubtlessly in my opinion, a part of it is not indeed according as they take it to be. And in this I mean by the actions of their own persons. For as I said before, speaking of magic, that the Devil eludes the sense of these scholars of his16 in many things, so say I the like of these witches.

  Phi. Then I pray you, first to speak of that part of their own persons, and syne17 ye may come next to their actions towards others.

  Epi. To the effect that they may perform such services of their false master, as he employs them in, the Devil as God’s ape, counterfeits in these servants this service and form of adoration that God prescribed and made his servants to practice. For as the servants of God, publicly uses to convene for serving of him, so makes he them in great numbers to convene (though publicly they dare not) for his service. As none convenes to the adoration and worshipping of God, except they be marked with his seal, the sacrament of baptism. So none serves Satan and convenes to the adoring of him that are not marked with that mark18 whereof I already spake. As the minister sent by God teacheth plainly at the time of their public conventions how to serve him in spirit and truth, so that unclean spirit in his own person teacheth his disciples at the time of their convening how to work all kind of mischief. And craves compt19 of all their horrible and detestable proceedings passed for advancement of his service.20 Yea, that he may the more vilely counterfeit and scorn God, he oft times makes his slaves to convene in these very places which are destined and ordained for the convening of the servants of God (I mean by churches). But this far, which I have yet said, I not only take it to be true in their opinions, but even so to be indeed. For the form that he used in counterfeiting God amongst the Gentiles makes me so to think. As God spake by his oracles, spake he not so by his? As God had as well bloody sacrifices, as others without blood, had not he the like? As God had churches sanctified to his service, with altars, priests, sacrifices, ceremonies and prayers, had he not the like polluted to his service? As God gave responses by urim and thummim, gave he not his responses by the entrails of beasts, by the singing of fowls, and by their actions in the air?21 As God by visions, dreams, and ecstasies revealed what was to come and what was his will unto his servants, used he not the like means to forewarn his slaves of things to come? Yea, even as God loved cleanness, hated vice, and impurity, appointed punishments therefore, used he not the like (though falsely I grant, and but in eschewing the less inconvenient, to draw them upon a greater) yet dissembled he not I say, so far as to appoint his priests to keep their bodies clean and undefiled before their asking responses of him? And feigned he not God to be a protector of every virtue, and a just revenger of the contrary? This reason then moves me, that as he is that same Devil and as crafty now as he was then, so will he not spare as prettily in these actions that I have spoken of concerning the witches’ persons. But further, witches oft times confesses not only his convening in the church with them, but his occupying the pulpit. Yea, their form of adoration, to be the kissing of his hinder parts.22 Which though it seem ridiculous, yet may it likewise be true, seeing we read that in Calicute, he appearing in form of a goat buck,23 hath publicly that un-honest homage done unto him, by every one of the people. So ambitious is he and greedy of honor (which procured his fall) that he will even imitate God in that part, where it is said, that Moses could see but the hinder parts of God, for the brightness of his glory. And yet that speech is spoke but [Greek interjection].24

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  Chapter 5 Argument

  Witches’ actions toward others. Why there are more women of that craft nor men. What things are possible to them to effectuate by the power of their master. The reasons thereof. What is the surest remedy of the harms done by them?

  Phi. For sooth your opinion in this seems to carry most reason with it, and since ye have ended, then, the actions belonging properly to their own persons, say forward now to their actions used towards others.

  Epi. In their actions used towards others, three things ought to be considered. First, the manner of their consulting thereupon. Next, their part as instruments. And last, their master’s part, who puts the same in execution. As to their consultations thereupon, they use them oftest in the churches, where they convene for adoring, at what time their master enquiring at them what they would be at. Every one of them propones unto him what wicked turn they would have done, either for obtaining of riches or for revenging them upon any whom they have malice at. Who, granting their demand as no doubt willingly he will, since it is to do evil, he teacheth them the means whereby they may do the sam
e. As for little trifling turns that women have ado with, he causeth them to joint dead corpses and to make powders thereof, mixing such other things there amongst, as he gives unto them.

  Phi. But before ye go further, permit me I pray you to interrupt you one word, which you have put me in memory of, by speaking of women. What can be the cause that there are twenty women given to that craft, where there is one man?25

  Epi. The reason is easy, for as that sex is frailer then man is, so is it easier to be entrapped in these gross snares of the Devil, as was over well proved to be true, by the serpents deceiving to Eve at the beginning, which makes him the homelier with that sex sensine.26

  Phi. Return now where ye left.

  Epi. To some others at these times he teacheth how to make pictures of wax or clay. That by the roasting thereof, the persons that they bear the name of may be continually melted or dried away by continual sickness.27 To some he gives such stones or powders as will help to cure or cast on diseases. And to some he teacheth kinds of uncouth poisons, which mediciners understand not (for he is far cunninger than man in the knowledge of all the occult properties of nature) not that any of these means which he teacheth them (except the poisons, which are composed of things natural) can of themselves help anything to these turns that they are employed in, but only being God’s ape, as well in that as in all other things.28 Even as God by his sacraments which are earthly of themselves works a heavenly effect, though no ways by any cooperation in them. And as Christ by clay and spittle wrought together, eyes of the blind man, suppose there was no virtue in that which he outwardly applied, so the Devil will have his outward means to be shows, as it were, of his doing, which hath no part of cooperation in his turns with him, how far that ever the ignorant be abused in the contrary. And as to the effects of these two former parts, to wit, the consultations and the outward means, they are so wonderful as I dare not allege any of them without joining a sufficient reason of the possibility thereof.29 For leaving all the small trifles among wives, and to speak of the principal points of their craft. For the common trifles thereof, they can do without converting well enough by themselves. These principal points I say are these: they can make men or women to love or hate other, which may be very possible to the Devil to effectuate, seeing he being a subtle spirit, knows well enough how to persuade the corrupted affection of them whom God will permit him so to deal with:30 They can lay the sickness of one upon another, which likewise is very possible unto him. For since by God’s permission, he laid sickness upon Job, why may he not far easier lay it upon any other. For as an old practician, he knows well enough what humor dominates most in any of us, and as a spirit he can subtly waken up the same, making it picante, or to abound, as he thinks meet for troubling of us, when God will so permit him.31 And for the taking off of it, no doubt he will be glad to relieve such of present pain, as he may think by these means to persuade to be catched in his everlasting snares and fetters. They can bewitch and take the life of men or women by roasting of the pictures,32 as I spake of before, which likewise is very possible to their master to perform, for although (as I said before) that instrument of wax have no virtue in that turn doing, yet may he not very well even by that same measure that his conjured slaves melt that wax at the fire, may he not, I say, at these same times, subtly as a spirit so weaken and scatter the spirits of life of the patient, as may make him on the one part, for faintness to sweat out the humor of his body. And on the other part, for the not concurrence of these spirits, which causes his digestion, do debilitate his stomach, that his humor radical continually, sweating out on the one part, and no new good suck being put in the place thereof, for lack of digestion on the other, he at last shall vanish away, even as his picture will do at the fire.33 And that knavish and cunning workman, by troubling him only at some times, makes a proportion so near betwixt the working of the one and the other, that both shall end as it were at one time. They can raise storms and tempests in the air, either upon sea or land, though not universally, but in such a particular place and prescribed bounds, as God will permit them so to trouble. Which likewise is very easy to be discerned from any other natural tempests that are meteors, in respect of the sudden and violent raising thereof, together with the short enduring of the same. And this is likewise very possible to their master to do, he having such affinities with the air as being a spirit, and having such power of the forming and moving thereof, as you have heard me already declare; for in the scripture, that stile of the prince of the air is given unto him.34 They can make folks to become frantic or maniac, which likewise is very possible to their master to do, since they are but natural sicknesses. And so he may lay on these kinds as well as any others. They can make spirits either to follow and trouble persons or haunt certain houses and affray oftentimes the inhabitants, as hath been known to be done by our witches at this time. And likewise they can make some to be possessed with spirits, and so to become very demoniacs. And this last sort is very possible likewise to the Devil their master to do, since he may easily send his own angels to trouble in what form he pleases, any whom God will permit him to use.