Page:Witch-Cult in Western Europe (1921).djvu/12

 cult—embraces the religious beliefs and ritual of the people known in late mediaeval times as ‘Witches’. The evidence proves that underlying the Christian religion was a cult practised by many classes of the community, chiefly, however, by the more ignorant or those in the less thickly inhabited parts of the country. It can be traced back to pre-Christian times, and appears to be the ancient religion of Western Europe. The god, anthropomorphic or theriomorphic, was worshipped in well-defined rites; the organization was highly developed; and the ritual is analogous to many other ancient rituals. The dates of the chief festivals suggest that the religion belonged to a race which had not reached the agricultural stage; and the evidence shows that various modifications were introduced, probably by invading peoples who brought in their own beliefs. I have not attempted to disentangle the various cults; I am content merely to point out that it was a definite religion with beliefs, ritual, and organization as highly developed as that of any other cult in the world.

The deity of this cult was incarnate in a man, a woman, or an animal; the animal form being apparently earlier than the human, for the god was often spoken of as wearing the skin or attributes of an animal. At the same time, however, there was another form of the god in the shape of a man with two faces. Such a god is found in Italy (where he was called Janus or Dianus), in Southern France (see pp. 62, 129), and in the English Midlands. The feminine form of the name, Diana, is found throughout Western Europe as the name of the female deity or leader of the so-called Witches, and it is for this reason that I have called this ancient religion the Dianic cult. The geographical distribution of the two-faced god suggests that the race or races, who carried the cult, either did not remain in every country which they entered, or that in many places they and their religion were overwhelmed by subsequent invaders.

The dates of the two chief festivals, May Eve and November Eve, indicate the use of a calendar which is generally acknowledged to be pre-agricultural and earlier than the solstitial division of the year. The fertility rites of the cult bear out this indication, as they were for promoting the increase of