“In his book The Return of the Dead: the transparent veil of the pagan mind Lecouteux exposes us to older definitions of ‘body’ and ‘soul’ that are ultimately heathen in origin. He shows in detail how Christianity went about ‘de-corporealising’ the soul and making it into an immaterial thing. To our ancestors there was no such thing as an ‘immaterial’ thing. Everything had a kind of body; some of them were just denser and more easily perceived by humans than others.
Emma Wilby also touches on this when she speaks of the question posed by many witch-interrogators: ‘did you do all this in your body or in spirit?’ Although Christianity was long established in Scotland by this time, these ancient ideas seem to have lingered on up until at least the seventeenth century. Today we feel very clear about what is meant when someone says ‘body’ because we are in the habit of believing that we have only one. We also believe that whatever the ‘soul’ or ‘spirit’ is, it is something that forms the natural opposite to the body and has less reality value.
If you can try to imagine that your mental universe does not have a concept of something that is ‘without substance’ then you will find it more possible to understand how the notion of ‘more than one body’ could exist. Not only were people able to send out a Double of themself, a less dense body that could travel great distances while the other body slept, but they were also able to expel an animal form from their body.
This notion of the animal form has come down to us in modern Traditional Witchcraft as the ‘fetchbeast’ or ‘familiar’. And for those who experienced the presence of one in the past, the animal was believed to be a tangible part of the body that could be expelled through the chest or the mouth of the sleeper and cause literal effects in the world, including being seen by others.
This close connection of the animal self to the person is particularly pronounced in ‘were animal’ phenomenon, where the person experiences an actual transformation of their physical body into the form of that animal. The real, though highly plastic animal form was able to impose the experience of itself over the experience of being a physical man. So that whilst a scientist would say that the man had not transformed into a beast in his body, a person at the time might have seen a ‘man-wolf.’
It is easy to see when we think about this, how the appreciation of something like a werewolf requires at least two people, or preferably a community. It requires a man who experiences his fetch-beast’s form over taking his man form, and it requires someone to perceive his beast form as altering the status and meaning of his man-form. Today we seldom have two such individuals in one space to be able to comment on these things that were understood parts of life for our predecessors.
So let us dig a little deeper to try and better understand the older way of seeing the body and soul and the Double that goes forth. In Eva Pocs book Between the Living and the Dead she describes how the ‘Double’ of a person was a believed to possess substance, a literal ‘second skin.’ As she puts it: ‘According to the documentation, the alter ego is imagined to be a physical reality. This means that it was not a soul but a second body; and while it was of a more spiritual nature, it also had physical reality.’
But not all visitations from the dead or travelling witches was a case of this ‘second skin’, there was also the notion of ‘the Shadow.’ The term ‘Shadow’ was in the past applied to the soul that lives on after death and can become detached from the body dreams or after death. Some records on witchcraft are unusually precise about what part of the spiritual complex of a person they are referring to. In one case a woman went into the room ‘and there she could not be experienced in her person, she just walked as a Shadow.’ Or: ‘Not Mrs Moricz herself, but her image walked with me as a Shadow.’
So when it is claimed that something happened ‘in the body before the eyes’ this may often refer to the second skin that was believed to be tangible. Not all dead people or all sleepers who roamed during their dreams seem to have possessed this second skin or perhaps to have known how to detach it from their other body. The Skin was often given to the witch by a spirit, such as in the case of the gift of an animal form that a witch may henceforth project her Shadow into and go forth.
The revenant (a potent type of ghost) also had this corporeality, something derived subtly from its corpse, which was deactivated if the dead body was destroyed or dismembered. As it was not unusual for the medieval and post medieval person to believe in Shadows and the real occurrence of dreamed events (more on this below) we are hitting upon a crucial point here. This ‘second skin’ that belonged to the witch, either in the form of a Double of themselves or an animal form, is one of the things that makes the difference between a witches nocturnal adventures and those of the ordinary dreamer. The ordinary dreamer goes forth in Shadow form, something that is generally invisible but may sometimes be perceived by those with The Sight, whereas the witch is able to project the Shadow into forms, as it testified to by the old term ‘dressed in forms.’
The expression ‘turnskin’ makes a lot of sense when one considers that to our forebears this meant the literal donning of another secret Skin. It also helps us to make sense of the notion of witches appearing in ‘someone else’s form’ or ‘riding’ them. We know revenants were able to use some subtle part of the corpse to send forth a second skin and that this only worked so long as the corpse remained intact. So we can deduce that all humans have such things but that only some humans have the gift of separating it out from the other body during life. We can deduce this because of the large amount of evidence to suggest that witches often stole or borrowed other people’s ‘Skins’ to get about the countryside disguised as them. This may have been simply for revenge or to implicate somebody else other than themselves but the tiring effects of being ‘hag ridden’ suggest another purpose behind this ‘skin taking.’ It is likely that sending forth the second skin requires a large power output from the witch and that, therefore, to send the Shadow out to occupy someone else’s and use their vitality instead has its advantages. To illustrate this I will present a detailed folkloric account of a witch attempting to ‘ride’ a man. The story was originally recorded in Appalachian dialect but I’ve rendered it in standard English:
‘I’m doubting if anyone can help me now. But I’m telling you this because when I die, I want you to know what killed me. Now, you know I never believed in witches but I’m afraid a witch is going to make a ghost of me. Every night of my life for the past three months, a witch has come through the keyhole [typical for a Shadow] to my bedroom. She changes me into a horse and puts a bridle on me and leads me outside. Then, she puts her witch saddle on my neck, plaits my mane into stirrups, jumps on my neck and rides as hard as she can till daylight. Then she brings me back to bed all petered out and there’s nothing I can do about it.’
This concept of being ‘hag ridden’ is in fact a form of possession, of a living person by a living person and the notion of riding the second skin allows us to explain the difference between standard dreams and ‘big dreams.’ We all know that there are some dreams that we have which seem quite insubstantial; our forebears would say that these dreams were true but that we only attended in our ‘Shadow.’ But those of us who feel called to witchcraft have often had experiences, open eyed experiences, lucid dreams or visions where we feel that we saw with, or were still in, our body. The ‘second skin’ separating from the physical skin and becoming filled with the Shadow, something that typically feels ‘very real’, can often explain these experiences of doing seemingly impossible things. It appears, given that the Shadow of a witch is attested over and over again to inhabiting the ‘Skin’ of other people, that the Shadow is the sentient part and the ‘Skin’ a kind of vessel.”
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A Deed Without a Name:
Unearthing the Legacy of Traditional Witchcraft
by Lee Morgan
