The Witch-Cult in Western Europe

5. The Baptism

[1. Green, p. 14.

2. Surtees Soc., xl, p. 196.

3. Increase Mather, p. 205.

4. Lemoine, La Tradition, vi (1892), p. 106.

5. Monseur, p. 84,

6. De Lancre, Tableau, p. 131.]

'that being in a litle chamber in Balichtarach the devill came to her in the lyknes of a man and deseired hir to goe with him, and that she refusing he said I will not [blank] and she gave him [blank] she never saw afterward and that she knew it was the devill and after he went that he came bak and asked hir to give him hir hand quhich she refusing to doe he took hir by the midle finger of the rycht hand quhich he had almost cutt off hir and therwith left hir. Her finger was so sorely pained for the space of a moneth ther after that ther was no pain comparable to it, as also took her by the right leg quhich was sorly pained likewayes as also be the devill. Item he came to her againe as she was shaking straw in the barne of Ardroscidell in a very ugly shape and that there he desired hir to goe with him and she refusing he said to her I will either have thy self or then thy heart. Item that he healed her sore foot and finger quhich finger is yet be nummed. Item that before he haled her that she made a covenant with him and promised to doe him any service that he wold imploy hir in. Item that he asked quhat was her name. She answered him Margret the name that God gave me, and he said to her I baptise the Jonet.'[1]

Isobell NcNicoll 'confessed that as she was in her owne house her alone drawing acquavittie the devill came to her in the lyknes of a young man and desyred her to goe with him and confesses that she made a covenant with him quhairin he promised that she should not want meanes enough and she promised to be his servand. Item that he baptised her and gave her a new name and called her Caterine. Item that about a moneth therafter in the night as she went out of her own back dore she met with the devill and spok with him.'[2]--Jonet McNicoll 'confesses with remorse that about hallowday as she was in Mary Moore's house that there appeared to her two men the on a gross copperfaced man and the other a wele favored young man and that the copperfaced man quhom she knew to be ane evil spirit bade her goe with him. Item confesses that she made a covenant with him, and he promised that she wold not want meines eneugh and she promised to serve him and that he gave her a new name saying I baptise the Mary.'[3]--Jonet Morisoune

[1. Highland Papers, vol. iii, p. 6.

2. Ib., vol. iii, p. 12.

3. 1b., vol. iii, p. 13.]

'traysted with the divill at the Knockanrioch, being the second tyme of her meeting with him, that shee made covenant with the devill . . . quairin she promised to be his servant etc. that shee asked quhat was his name his answer was my name is Klareanough and he asked quhat was her name and she answered Jonet Morisoun, the name that God gave me, and he said belive not in Christ bot belive in me. I baptise the Margarat.'[1] The Swedish witches (1669) were also baptized; 'they added, that he caused them to be baptized too by such Priests as he had there, and made them confirm their Baptism with dreadful Oaths and Imprecations.'[2] Curiously enough the most detailed account comes from New England (1692). Mary Osgood, wife of Captain Osgood, went 'to five mile pond, where she was baptized by the devil, who dipped her face in the water, and made her renounce her former baptism, and told her she must be his, soul and body for ever, and that she must serve him, which she promised to do. She says, the renouncing her first baptism was after her dipping.'[3] The account of Goody Lacey's experience is given in the form of question and answer:

'Q. Goody Lacey! how many years 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, that they were his and that he had power over them. Q. Where was this? A. At Fall's River. Q. How many were baptized that day? A. Some of the chief; I think they were six baptized. Q. Name them. A. I think they were of the higher powers.'[4]

A near approach to the ceremony of baptism is the bloodrite at Auldearne, described by Isobel Gowdie and Janet Breadheid. The Devil marked Isobel on the shoulder, 'and suked owt my blood at that mark, and spowted it in his hand, and, sprinkling it on my head, said, "I baptise the, Janet, in my awin name."' The Devil marked Janet Breadheid in the same way on the shoulder, 'and suked out my

[1. Highland Papers, vol. iii, p. 22.

2. Horneck, pt. ii, p. 321.

3. Howell, vi, 660; J. Hutchinson, ii, p. 31.

4. J. Hutchinson, ii, p. 36.]

blood with his mowth, at that place; he spowted it in his hand, and sprinkled it on my head. He baptised me thairvith in his awin nam, "Christian."'[1]

Though baptism is rare, the giving of a new name on admission is peculiar to Scotland. The names seem to have been usually nicknames derived from various sources; personal peculiarities such as 'Weill dancing Janet', or 'Able and stout'; contractions of the proper name, as 'Naip' for Barbara Napier; or a title such as 'Rob the Rowar', for Robert Grierson, who kept the rows or rolls. Most of the other names appear to have been ordinary Christian names arbitrarily bestowed. There is nothing to throw any light on the reason for the change. In 1590 at North Berwick the witch-name was considered of the highest importance.

'Robert Griersoune being namit, thay ran all hirdie-girdie and wer angrie; for it wes promesit, that he sould be callit "Ro^t the Comptroller alias Rob the Rowar" for expreming of his name.--Effie McCalzane, Robert Griersoune, and the said Barbara, hapnit to be nameit thair; quhilk offendit all the cumpany: And that they sould nocht haif bene nameit with thair awin names; Robert Griersoun, to haif bene callit Rob the rowar; Effie to be callit Cane; and the said Barbara, to be callit Naip.'[2]

Later, the change of name was of so little value that at Crook of Devon several of the witches could not remember what they had been called; Bessie Henderson appears to have recollected the name after a time, for it is inserted towards the end of the confession; Robert Wilson could remember the Devil's name but not his own; Agnes Brugh and Christian Grieve could remember neither the Devil's nor their own.[3]

The so-called 'christening', i. e. naming, of animals, comes rather under the head of 'sacrifice' than of baptism, for the ceremony appears to have been purificatory.

[1. Pitcairn, iii, pp. 603, 617.

2. Id., i, pt. ii, pp. 239, 246.

3. Burns Begg, x, pp. 224, 227, 232, 239.]