VIII. FAMILIARS AND TRANS-

FORMATIONS
THE question of familiars is one which has always puzzled the student of witch -trials, and almost more than any other has been the cause of the belief that hysteria and hallucination were the foundation of the witches' confessions. Yet when the accounts are carefully examined, the circumstantial detail given in the evidence shows that here, as elsewhere, a founda- tion of fact underlies the statements of the accused. These statements are often misunderstood and therefore misrepre- sented by the recorders, and still more so by the modern com- mentator, but by comparison of the details a considerable amount of information can be gained.
The familiars can be divided into two types: (i) those by which the witch divined, (2) those who attended on the witch to obey her commands.
i. The Divining Familiar
The essence of this familiar is that it did not belong to the witch but was an animal which appeared accidentally after the performance of certain magical ceremonies. Forbes puts this quite clearly when describing the contract : ' The Devil on his Part articles with such Proselytes, concerning the Shape he is to appear to them in, the Services they are to expect from him, upon the Performance of certain Charms or ceremonious Rites.'1 From this statement and from the facts revealed in the trials it would seem that the Devil appointed to the witch, on her admission, some kind of animal or animals by which she should divine, and which therefore represented himself for the time being, for he claimed the power, as God, to know and reveal the future. This expla- nation accounts for the fact that the witches always spoke of such animals as the Devil and believed that they could foretell the future by his means. The actual method of divination is
1 Forbes, ii, p. 33.
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not preserved ; all that remains of the ceremony arc the words and gestures which were used before the appearance of the animal, and these only in few cases. The method was prob- ably such as obtained in other places where auguries by animals and birds were practised, i.e. by the direction and pace of the animal, by its actions, by its voice if it emitted any sound, and so on. The method of making such observations and of translating them when made was part of the instruction given to the witch by the Devil ; and was usually employed to discover whether a person were bewitched, the ultimate result of an illness, and the length of life of any given person. In 1 566 John Walsh, of Netherberry in Dorset, who 'knoweth when anye man is bewytched, sayth«vpon his oth, that his Familiar would sometyme come vnto hym lyke a gray blackish Culuer, and somtime like a brended Dog, and somtimes lyke a man '.' In 1590 Agnes Sampson, the ' wise wife ' of Keith, was —
1 fylit and convict, that the Dewill apperit to hir in liknes of ane dog, att quhom she socht her haill responsis that quhene sche wes send for to haill the auld Lady Edmestoune, quhene sche lay seik, befoir the said Agnes departit, sche tauld to the gentilwemene, that sche sould tell thame that nycht quhidder the Lady wald haill or nocht ; and appointit thame to be in the gardin efter supper, betuix fyve and 'sax att ewin. Sche passit to the gairdene, to devyise vpoun hir prayer, one quhat tyme sche chargeit the Dewill, calling him "Elva", to cum and speik to hir, quha come in owir the dyke, in liknes of ane dog, and come sa neir to hir, that sche wes effrayit, and chargeit him " on the law that he lewit on ", to cum na neirar, bot to ansuer hir ; and sche demandit, Quhidder the lady wald leif or nocht. He said, u Hir dayes war gane." Than he de- mandit, " Gif the gentilwemen hir dochteres, quhair thay wer ?" And sche said, that " the gentilwemen said, that thay war to be thair.". He ansuerit, " Ane of thame sould be in perrell, and that he sould haif ane of thame." Sche ansuerit, " It sould nocht be sa ", and swa departit fra hir zowling. Fra this tyme quhill eftir supper, he remanit in the wall [well]. Quhen the gentilwemen come in, the dog come out of the wall, and ap- perit to thame ; quhairatt thay wer effrayit. In the mene tyme, ane of the said gentilwemen, the Lady Torsenze, ran to the wall, being forceit and drawin by the Devill, quha wald
1 Examination of John Walsh.
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half drownit hir, war nocht the said Agnes and the rest of the gentilwemen gatt ane gryp of hir, and with all hir [their ?] forceis drew hir ahak agane, quhilk maid thame all effrayd. The dog passit away thaireftir with ane zowle.' J
Margerat Clarke, like Agnes Sampson a midwife of great reputation, was tried at Aberdeen in 1597 for witchcraft, in that, being sent for to a case
' and ane Andrew Mar cuming for the, the Devill thy maister, quhome thow seruis, and quha techis the all this vytchcraft and sorcerie, apperit to the, in the licknes of ane horss, in ane how and den, and spak and conferrit with the a lang speace. — [Being sent for to another case] and the said guidman of Kincragie sendand his awin best horss, with ane boy of his awin, to bring the to his wyiff; and the said boy on horse cuming to the, and thow beand on the horss behind the boy, att thy awin dure, thy maister Satane, the Dewill, apperit in the licknes of ane gray staig, and convoyit the and the boy fra thy awin houss to Kincragie, and keipit cumpanie all the way with you, with quhome thow haid thy secreitt conference. — Vpone Nwris [New-year's] day, thow was att the loche syid besyid Boigloche, and thair thow pudlit be ane lang speace, thy selff alane, in ane deip holl amongis the watter, castand waiter, erd and stone oure thi schowlderis, and thair was besyid the thy maister the Deuill, quhome thow seruis, in the licknes of ane hen flichtering, with quhome thow was thane consultand, and quhais directiounis than thow was taikand.' 2
In Derbyshire in 1597, l Whereas Alice Gooderige said her familiar was like one William Gregories dog of Stapenhill, there arose a rumor, his dog was her familiar : Wherefore hee with his neighbour maister Coxe went the next day to examin her concerning this report ; and she saide, my diuel (I say) was like your dog. Now out vpon thee (saide Gregorie) and departed : she being further examined, saide she had her familiar of her mother.' 3 Alexander Hamilton, tried at Edin- burgh in 1630, confessed that —
4 haifing ane battoun of fir in his hand the devill than gave the said Alexr command to tak that battoun quhan evir he had ado- with him and thairwt to strek thruse upone the ground and to nhairge him to ruse up foule theiff Conforme to
1 Pitcairn, i, pt. ii, p. 236. ' Spalrling Club Misc., i, pp. 157-60.
s Alse Gooderidge, p. 27.
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the whilk clircctioun and be streking of the said battone thryse upone the ground the devill was in use sumtymes to appeir to the said Alexr in the liknes of ane corbie at uther tymes in the schape of ane katt and at uther tymes in the schape of ane dog and thereby the said Alexr did ressave reponsis frome him.— The said Alexr Hamiltoun coming to the said Thomas Homes house and scing him visseit with the. said seiknes declairit to him that he was bewitchet and pro- meist to cure him thereof Lykas for this effect the said Alexr schortlie thereftir past to clarkingtoun burne besyde the rottoneraw haifing ane katt under his okister and thair wt his said battoun raisit Sathan his maister quha than appeirit to him in the liknes of ane corbie and thair instructit him be quhat meanis he sould cure the said Thomas of his said seiknes and he haifing ressauit that respons fra the devill the said Alexr thereftir cuist to him the kat quha therewt vanischet away.' l
Two of the Somerset witches in 1664 had familiars ; to Elizabeth Style the familiar came as a black dog, ' and when she hath a desire to do harm, she calls the Spirit by the name o( Robin, to whom when he appeareth, she useth these words, O Sathan give me my purpose. She then tells him what she would have done. And that he should so appear to her was part of her Contract with him. - Alice Duke saith, that when the Devil doth any thing for her, she calls for him by the name of Robin, upon which he appears, and when in the shape of a Man, she can hear him speak.' 2 This shows that the familiar, or Devil as she called him, was not always in the form of a man. The trial of Margaret Nin-Gilbert at Thurso was as late as 1719: 'Being interrogat, If ever the devil appeared afterwards to her ? Confessed, That sometimes he appeared in the likeness of a great black horse, and other times riding on a black horse, and that he appeared some- times in the likeness of a black cloud, and sometimes like a black henn.'"
2. J^he Domes/ ic Familiar
Forbes, the great Scotch lawyer, says that ' to some he [the Devil] gives certain Spirits or Imps to correspond with, and serve them as their Familiars, known to them by some odd
1 From an unpublished trial in the Justiciary Court at Edinburgh. 'l Glanvil, pt. ii, pp. 136, 137, 152. * Sharpe, p. 191.
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Names, to which they answer when called. These Imps are said to be kept in Pots or other Vessels.' l Though the domestic familiar is thus mentioned in the law of Scotland, it never occurs in the trials. It is confined so strictly to England that Hutchinson is able to say ' I meet with little mention of Imps in any Country but ours, where the Law makes the feeding, suckling, or rewarding of them to be Felony '.2 It is not found north of Lancashire, and the chief records are in Essex, Suffolk, and the other Eastern counties.
The domestic familiar was always a small animal, was fed in a special manner on bread and milk and blood, and was kept, as Forbes points out, in a box or earthen pot on a bed of wool. It was used for working magic on the persons and property of other people, never for divining. Giffard records the general belief: ' The witches have their spirits, some hath one, some hath more, as two, three, foure, or five, some in one likenesse, and some in another, as like cats, weasils, toades, or mise, whom they nourish with milke or with a chicken, or by letting them suck now and then a drop of bloud.':;
In the earlier trials the witches confessed to pricking the hands or face and giving the resulting drop or drops of blood to the familiar. In the later trials this has developed into the sucking of the witch's blood by the familiar ; and the super- numerary nipple, which was so marked a feature of the English witches, was popularly supposed to be caused by such sucking. It is more probable, however, that the witch who was possessed of a supernumerary nipple would regard it as something supernatural, and would use it to nourish a supernatural animal.
Elizabeth Francis, tried at Chelmsford in 1556,
' learned this arte of witchcraft of hyr grandmother whose nam mother Eue. Item when shee taughte it her, she coun- selled her to renounce GOD and his worde and to geue of her bloudde to Sathan (as she termed it) whyche she delyuered her in the lykenesse of a whyte spotted Catte, and taughte her to feede the sayde Catte with breade and mylke, and she
1 Forbes, ii, pp. 33. 2 F. Hutchinson, Hist. Essay, p. 77.
3 Giffard, p. 18.
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clyd so, also she taughte her to cal it by the name of Sathan and to kepe it in a basket. Item that euery tyme that he did any thynge for her, she sayde that he required a drop of bloude, which she gaue him by prycking herselfe, sometime in one place and then in an other. When shee had kept this Cat by the space of XV or XVI yeare, and as some saye (though vntruly) beinge wery of it, she came to one mother Waterhouse her neyghbour, she brought her this cat in her apron and taught her as she was instructed by her grand- mother Eue, telling her that she must cal him Sathan and geue him of her bloude and breade and milke as before. — Mother Waterhouse receyued this cat of this Frances wife in the order as is before sayde. She (to trye him what he coulde do) wyld him to kyll a hog of her owne, which he dyd, and she gaue him for his labour a chicken, which he fyrste required of her and a drop of her blod. And thys she gaue him at all times when he dyd anythynge for her, by pricking her hand or face and puttinge the bloud to hys mouth whyche he sucked, and forthwith wold lye downe in hys pot againe, wherein she kepte him. Another tym she rewarded hym as before, wyth a chicken and a droppe of her bloud, which chicken he eate vp cleane as he didde al the rest, and she cold fynde remaining neyther bones nor fethers. Also she said that when she wolde wyl him to do any thinge for her, she wolde say her Pater noster in laten. Item, this mother Waterhouse confessed that shee fyrst turned this Cat into a tode by this meanes, she kept the cat a great while in woll in a pot, and at length being moued by pouertie to occupie the woll, she praied in the name of the father and of the sonne, and of the holy ghost that it wold turne into a tode, and forthwith it was turned into a tode, and so kept it in the pot without woll.' '
In 1579 at Windsor —
4 one Mother Dutton dwellyng in Cleworthe Parishe keepeth a Spirite or Feende in the likenesse of a Toade, and fedeth the same Feende liyng in a border of greene Hearbes, within her Garden, with blood whiche she causeth to issue from her owne flancke. Mother Deuell, dwellyng nigh the Ponde in Winde- sore, hath a Spirite in the shape of a Blacke Catte, and calleth it Gille, whereby she is aided in her Witchcrafte, and she daiely feedeth it with Milke, mingled with her owne bloud. Mother Margaret, dwellying in the Almeshouse at Windesore, dooeth feede a Kitlyng or Feende by her named Ginnie, with crummes of bread and her owne blood. The saied Elizabeth Stile, of her self confesseth that she the same
1 Witches at Chelmsford, pp. 24-32 ; Philobiblon Soc., viii.
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Elizabeth kept n Ratte, beeyng in very deede a wicked Spirite, namyng it Philip, and that she fedde the same Ratte with bloode, issuing from her right handwrest, the markes whereof euidently remaine.' l
At St. Osyth in Essex in 1582 Thomas Rabbet, aged eight, said that his mother Ursley Kemp ' hath foure seuerall spirites, the one called Tyftin, the other Tittey, the third Pigine, and the fourth lacke : and being asked of what colours they were, saith, that Tyttey is like a little grey Cat,2Tyffin is like a white lambe, Pygine is black like a Toad, and lacke is blacke like a Cat. And hee saith, hee hath seen his mother at times to giue the beere to drinke, and of a white Lofe or Cake to eate, and saith that in the night time the said spirites will come to his mother, and sucke blood of her vpon her armes and other places of her body.' Febey Hunt, stepdaughter of Ales Hunt, one of the accused witches, stated that ' shee hath seen her mother to haue two little thinges like horses,-'' the one white, the other blacke, the which shee kept in a little lowe earthen pot with woll, colour white and blacke, and that they stoode in her chamber by her bed side, and saith, that shee hath scene her mother to feede them with milke '. Ales Hunt herself said that ' shee had within VI. dayes before this ex- amination two spirits, like unto little Coltes, the one blacke, and the other white : And saith she called them by the names of lacke and Robbm. This Examinate saith that her sister (named Margerie Sammon) hath also two spirites like Toades, the one called Tom, and the other Robbyn! Ursley Kemp confessed that ' about a quarter of a yere past, she went vnto mother Bennets house for a messe of milke, the which shee had promised her: But at her comming this examinate saith shee knocked at her dore, and no bodie made her any answere, whereupon shee went to her chamber windowe and looked in therat, saying, ho, ho, mother Bennet are you at home : And
1 Rehear sail. par. 2-5.
2 Also called Tissey. Compare the name of the magic cat given to Frances More by Goodwife Weed, p. 219.
3 In Ales Hunt's own confession (q. v.) the animals in question are called colts. I would suggest that this is cotes, the well-known provincialism for cats ; but the recorder understood the word as colts and further improved it into horses.
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casting her eyes aside, shee saw a spirit lilt up a clothe, lying ouer a pot, looking much lik a Ferret. And it being asked of this examinate why the spirite did looke vpon her, shee said it was hungrie.' Elizabeth Bennet acknowledged that she had two ' spirits, one called Snckiu, being blacke like a Dogge, the other called Lierd, beeing red like a Lion. Suckin this examinat saith is a hee, and the other a shee. Many tymes they drinke of her milke bowle. And when, and as often as they did drinke of the mylke : This Examynate saith they went into the sayd earthen pot, and lay in the wooll.' Ursley Kemp also gave evidence concerning Ales Hunt's familiars : 4 About the foureteene or fifteene day of Januarie last, shee went to the house of William Hunt to see howe his wife did, and shee being from home, shee called at her chamber window and looked in, and then espied a spirite to looke out of a potcharde from vnder a clothe, the nose thereof beeing browne like vnto a Ferret.' l In 1588 in Essex an old woman, whose name is not given,
4 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 Weasill, which she called Makeshift. This Lightfoot, she said, one mother Barlie of W. solde her aboue sixteene yeares agoe, for an ouen cake, and told her the Cat would doe her good seruice, if she woulde, she might send her of her errand : this Cat was with her but a while, but the Weasill and the Toad came and offered their seruice : The Cat would kill kine, the Weasil would kill horses, the Toad would plague men in their bodies.— There was one olde mother W. of great T. which had a spirite like a Weasill : she was offended highlie with one H. M. home she went, and called forth her spirite, which lay in a pot of woll vnder her bed, she willed him to goe plague the man ; he required what she would give him. She said she would give him a cocke, which she did.' Another Mother W. ' sayd she had a spirit in the likenesse of a yellow dun cat '.2
In Lancashire in 1613 old mother Demdike confessed that 4 vpon a Sabbath day in the morning, this Examinate hauing
1 Witches taken at St. Oses, A 3, A 5. T 3 and 4, R 2, B 5 and C i, B 3. - Clifford, pp. 19, 27, 39.
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a litle Child vpon her knee, and she being in a slumber, the sayd Spirit appeared vnto her in the likenes of a browne Dogg, forcing himselfe to her knee, to get blood vnder her left Arme : and she being without any apparrell sauing her Smocke, the said Deuill did get blood vnder her left arme V Of the witches who plagued the Fairfax family at Fewstone in 1621, five had domestic familiars: Margaret Waite's was ' a deformed thing with many feet, black of colour, rough with hair, the bigness of a cat ' ; her daughter, Margaret Waite, had as ' her spirit, a white cat spotted with black, and named Inges1 ; Jennet Dibble had ' her spirit in the shape of a great black cat called Gibbe, which hath attended her now above 40 years ' ; Dibble's daughter, Margaret Thorpe, had a ' familiar in the shape of a bird, yellow of colour, about the bigness of a crow — the name of it is Tewhit ' ; Elizabeth Dickenson's spirit was ' in the likeness of a white cat, which she calleth Fillie, she hath kept it twenty years '.2 The witch of Edmonton, Elizabeth Sawyer, in 1621, said : ' It is eight yeares since our first acquaintance, and three times in the weeke, the Diuell would come and see mee ; he would come sometimes in the morning, and sometimes in the evening. Alwayes in the shape of a dogge, and of two collars, sometimes of blacke and sometimes of white. I gaue him leaue to sucke of my bloud, the which hee asked of me. When he came barking to mee he then had done the mischiefe that I did bid him to doe for me.
t
I did call the Diuell by the name of Tom. I did stroake him on the backe, and then he would becke vnto me, and wagge his tayle as being therewith contented.' 3 Margaret Johnson, another Lancashire witch in 1633, ' alsoe saith, yt when her devill did come to sucke her pappe, hee usually came to her in ye liknes of a cat, sometymes of one colour, and sometymes on (sic) an other. And yt since this trouble befell her, her spirit hath left her, and shee never sawe him since.' 4
From 1645 to x^47 are tne chief records of the witch trials of Essex and the eastern counties, celebrated as the scene of Matthew Hopkins's work. The Essex trials took place in
1 Potts, B 3. • Fairfax, pp. 32, 33, 34, 79, 82.
3 Wonderfull Discoueric of Elizabeth Sawyer. * Whitaker. p. 116.
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1645: John Sterne, Hopkins's assistant, deposed that when watching Elizabeth Clarke,
4 the said Elizabeth desired this informant, and the rest that were in the roome with her, to sit downe, and said, shee would shew this informant and the rest some of her impes : and within halfe an houre there appeared a white thing in the likeness of a cat, but not altogether so big : and being asked, if she would not be afraid of her impes, the said Elizabeth answered, " What, do yee think 1 am afraid of my children ? " And that shee called the name of that white impe, Hoult. And this informant further saith, That presently after there appeared another white impe, with red spots, as big as a small dog, which shee then called Jarmara : and that immediately after, there appeared at the threshold of the doore another impe about the bignesse of the first, but did presently vanish away. And then the said Elizabeth being asked, if any more impes would come ? she answered, u That Vinegar Tom would come by and by ". And forthwith there appeared another in the likenesse of a dumb dogge, somewhat bigger than any of the former. And the said Elizabeth also told this informant, that shee had three impes from her mother, which were of a browne colour, and two from the old beldam Weste ; and that there had five [? four] impes appeared, but shee had one more, called Sack and Sugar. And the said Elizabeth further confessed to this informant, that shee had one impe for which she would fight up to the knees in bloud, before shee would lose it; and that her impes did commonly suck on the old beldam Weste, and that the said beldam's impes did suck on her the said Elizabeth likewise. — Anne Leech saith, That she had a grey impe sent to her, and that this examinant, together with the said Elizabeth Clark, and Elizabeth the wife of Edward Gooding, did about a yeer since, send their imps to kill a black cowe and a white cowe of Mr. Edwards, which was done accordingly. And this examinant saith, that she sent her grey impe, Elizabeth Clark a black imp, and Elizabeth Gooding a white imp. And this examinant confesseth, that she and the said Elizabeth Gooding, sent either of them an imp to destroy the childe of the said Mr. Edwards ; this examinant's imp being then a white one, and Elizabeth Gooding's a black imp ; and that about thirty yeers since, this examinant had the said white imp and two others, a grey and a black imp of one Anne, the wife of Robert Pearce of Stoak in Suffolk, being her brother; and that these imps went commonly from one to another, and did mischief where ever they went; and that when this examinant did not send and imploy them abroad to do mischief, she had not her health,
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but when they were imployed, she was healthfull and well, and that these imps did usually suck those teats which were found about the privie parts of her body.— Hellen Clark con- fesseth, that about six weeks since, the Devill appeared to her in her house, in the likenesse of a white dog, and that she calleth that familiar Elimanzer ; and that this examinant hath often fed him with milk pottage. — Rebecca West saith, that about a moneth since, the aforesaid Anne Leech, Elizabeth Gooding, Hellen Clark, Anne West, and this examinant, met all together at the house of the aforesaid Elizabeth Clark in Mannyntree, where they spent some time in praying unto their familiars, and every one in order went to prayers ; after- wards some of them read in a book, the book being Elizabeth Clarks ; and this examinant saith, that forthwith their familiars appeared, and every one of them made their severall proposi- tions to those familiars, what every one of them desired to have effected. — The Information of Matthew Hopkins, Gent, taken upon oath before the said Justices. This informant saith, That being lately at Colchester, he went to the castle, where the said Rebecca Weste, with the other five, are secured until the next gaole delivery : and this informant going to Rebecca Weste, and asking her how shee came first to be a witch, the said Rebecca told this informant, that about a yeare since, or thereabouts, halfe an houre before sun-set, the said Anne Weste (her mother) carried the said Rebecca Weste towards Mannintree (which is about a small mile from the place where the said Anne dwelt) and the said Rebecca told this informant, that as her mother and shee walked to? gether, the said Anne told the said Rebecca, shee must keepe secret whatsoever shee saw, whither they were then going; and the said Rebecca promised so to doe ; and the said Rebecca told this informant, that her mother and shee went to the house of the aforesaid Elizabeth Clarke, where at their comming in they found the aforesaid Anne Leech, widow, Elizabeth Gooding, Hellen Clarke, and the house-keeper Elizabeth Clarke, and that forthwith the Devill appeared to them in the shape of a dogge ; afterwards in the shape of two kitlyns ; then in the shape of two dogges ; and that the said familiars did doe homage in the first place to the said Elizabeth Clarke, and skipped up into her lap and kissed her ; and then went and kissed all that were in the roome, except the said Rebecca : and the said Rebecca told this informant, that immediately one of the company asked the said Anne her mother, if shee had acquainted her daughter (the said Rebecca) with the businesse. [Rebecca then took an oath of secrecy] ; after she had consented to all these things, the Devill came into her lap, and kissed her, and promised to doe
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for her what she could desire. — The Information of Elizabeth Otley of Wyvenhoe, taken upon oath before the said justices. This informant saith, that Alice Dixon, who now stands com- mitted for a suspected witch, did in the presence of Mary Johnson of the same town, charge and accuse the said Mary Johnson to be the death of this informant's child, saying, that the said Mar) Johnson did carry an impe in her pocket to this informant's house, and put the said impe into the house, at an hole in the doore, bidding it go rock the cradle, and do the businesse she sent it about. — The Information of Joseph Long, Minister of Clacton in the County of Essex, taken before the said Justices. This informant saith, that Anne the wife of John Cooper of Clacton aforesaid, being accused for a witch : Confessed unto this informant, that she the said Anne hath had three black impes suckled on the lower parts of her body ; called by the names of Wynowe, Jeso, and Panu. And the said Anne further confessed unto this informant, that she the said Anne offered to give unto her daughter Sarah Cooper an impe in the likenes of a gray kite [kit], to suck on the said Sarah ; which impes name the said Anne called Tom boy ; and told the said Sarah, there was a cat for her. — This informant Henry Cornwall saith, that the said Margaret [Moone] did confesse to him that she had twelve impes, and called them by their names ; of which he remembers onely these following : Jesus, Jockey, Sandy, Mrit. Elizabeth, and Gollyn. — The information of Francis Milles, taken upon oath before the said Justices. This informant saith, that she asking the said Margaret [Moone] for her impes, which sucked those teats ; she said, if she might have some bread and beere, she would call her said impes ; which being given unto her, she put the bread into the beere, and set it against an hole in the wall, and made a circle round the pot, and then cried, Come Christ, come Christ, come Mounsier, come Mounsier : And no impe appearing, she cried out and said, she had devilish daughters, which had carried her impes away in a white bagge, an of Francis Stock, and John Felgate, taken upon oath before the said Justices. The said Francis and John say, that the said Sarah' Barton, told them, that the said Marian [Hocket] had given and delivered unto her the said Sarah three imps, and that the said Marian called them by the names of Littleman, Pretty-man, and Dainty.— This examinant, Elizabeth Harvie saith, that about halfe a yeer since, the said Marian Hocket brought three things to her house, two of them being smaller than mouses, and the other somewhat bigger and longer ; and that the said Marian told this examinant they were pretty things, and would do her and this examinant good, if shee
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this examinant would keep them. — Rose Hallybread saith, that .about fifteen or sixteen yeers since, there was an imp brought to her house by one Good wife Hagtree, which imp this examinant entertained, fed it with oatmeale, and suckled it on her body, for the space of a yeer and a halfe, or there- abouts, and then lost it : And this examinant further saith, that about half a ycer since, one Joyce Boanes (who is now also accused for Witchcraft), brought to this examinants house another imp, in the .likenesse of a small grey bird, which this examinant received. . And this examinant further saith, that about eight dayes since, Susan Cock, Margaret Landish, and Joyce Boanes, (all which stand now suspected for Witchcraft) brought to this examinants house each of them an imp, (in all three) to which this examinant added one of her own imps ; and. then the said Joyce Boanes carryed the said four imps to the house of one Robert Turner, to torment his servant. — Joyce Boanes saith, that about thirteen yeers since, shee had two imps which came into the bed to her in the likenesse of mouses, and that they sucked on this examinants body. And this examinant also saith, that she carried one of her said imps, called Rug, to the house of the said Rose Hallybread ; and that her said imp Rug, with the three imps of the said Rose Hallybread, Susan Cock, and Margaret Landish, each of them sending one, were carried by this examinant from the house of the said Rose Hallybread, to the house of the said Robert Turner to kill the servant of the said Robert.— Susan Cock saith, that about three or four yeeres since, one Margery Stoakes, this examinants mother, lying upon her death-bed, and this examinant comming to visit her, shee the said Margery desired this examinant privately to give entertainment to two of her imps, and vvithall told this examinant, they would do this examinant good : And this examinant saith, that the same night her said mother dyed, the said two imps came to her accordingly, and sucked on her body : And this examinant saith, that one of the said imps was like a mouse, and the name of that was Susan ; that the other was of a yellow colour, about the bigness of a cat ; and that the name of that imp was Besse. — Rebecca Jones saith, that as shee was going to St. Osyth (where this examinant doth now dwell) to sell her said masters butter; a man met with her, being in a ragged sute, and having such great eyes, that this examinant was much afraid of him ; who came to this examinant, and gave her three things like to moules, having foure feet a piece, but without tayles, and of a black colour, and bid this examinant nurse the said three things, untill he did desire them againe ; And this examinant asked the said man, what she should give them to eate, and he told this examinant milke, and that they
218 FAMILIARS
would not hurt her, and wished her not to be afraid of them. And the said man told this examinant, that those three things which he gave her, would avenge her on her enemies, and bid her murther some, but not too many, and he would forgive her; and then went away from this examinant. And this examinant saith, that the names of her three imps were Margaret, Amie, and Susan. And that a while after, this examinant and one Joyce Boanes, now in prison, did send each of them an impe to kill one Thomas Bumstead of St. Osyth : And that the impe which the said Joyce Boanes sent was a dund one like unto a mouse. — Johan Cooper saith, That she hath been a witch about twenty yeers, and hath three familiars, two like mouses, and the third like a frog ; the names of the two like mouses are Jack, and the other Prickeare, and the name of the third, like a frog, is Frog. — Anne Gate saith, That she hath four familiars, which shee had from her mother, about two and twenty yeeres since, and that the names of the said imps are James, Prickeare, Robyn, and Sparrow : and that three of these imps are like mouses, and the fourth like a sparrow, which she called Sparrow.' '
In 1646 the Huntingdonshire witches were tried. Elizabeth Weed of Great Catworth confessed that —
' about one and twenty yeares since she being saying her Prayers in the evening about bedtime, there did appeare unto her three Spirits, one in the likeness of a young man or boy, and the other two of two Puppies, the one white and the other black. Being demanded the name of the lesser Spirits, shee saith the name of the white one was Lilly, and the blacke one Priscill ; and that the office of Lilly was to hurt man, woman, or childe ; and the office of Priscill was to hurt Cattell when she desired. — Francis Moore saith, that about eight yeares since she received a little blacke puppy from one Margaret Simson of great Catworth, which dog the said Margaret had in her bed with her, and took it thence when she gave it to the Examinate : The Examinate further saith, that the said Margaret told her, that she must keep that dogge all her life time ; and if she cursed any Cattell, and set the same dog upon them, they should presently dye, and the said Margaret told her that she had named it already, his name was Pretty. And the said Examinate further saith, that about the same time one good wife Weed gave her a white Cat, telling her, that if she would deny God, and affirme the same by her bloud, then whomsoever she cursed and sent that Cat unto, they should dye shortly after. Whereupon the said Exami-
1 Howell, iv, 834 et set).
FAMILIARS 219
nate saith that shce did deny God, and in affirmation thereof shee pricked her finger with a thorne, whence issued bloud, which the Cat presently licked, and the said gooodvvife(.ni:)Weed named the Cat Ttssy. And she further saith, that she killed the said Dog and Cat about a yeare since. — Joan Wallis of Keiston said [that the Devil came to her] and shee asked what his name was, and he said his name was Blackeman, and asked her if she were poore, and she said I ; then he told her he would send one Grissell and Greedigut to her, that shall do any thing for her. And after Blackman was departed from her, within three or four dayes, Grissell and Greedigut came to her, in the shapes of dogges with great brisles of hogges haire upon their backs.' The accounts given by John Winnick, Ellen Shepheard, and Anne Desborough suggest that they are confused amplifications of the ritual to be observed in taking a familiar, the ritual being clearly given in the confession of Francis Moore when she was presented with the cat Tissy. John Winnick said, ' On a Friday being in the barne [where he lost his purse] there appeared unto him a Spirit, blacke and shaggy, and having pavves like a Beare, but in bulk not fully so big as a Coney. The Spirit asked him what he ailed to be so sorrowfull, this Examinate answered that he had lost a purse and money, and knew not how to come by it againe. The Spirit replied, if you will forsake God and Christ, and fall down and worship me for your God, I will help you to your purse and mony againe : This Examinate said he would, and thereupon fell down upon his knees and held up his hands. Then the Spirit said, tomorrow about this time of the day, you shall find your purse. Whereupon at the time prefixed, this Examinate went unto the place, and found his purse upon the floore and tooke it up, and looking afterwards into it, he found there all the money that was formerly lost : but before he had looked into it, the same Spirit appears unto him, and said, there is your purse and your money in it : and then this Examinate fell downe upon his knees and said, my Lord and God I thanke you. The said Spirit at that time brought with him two other Spirits, for shape, bignesse, and colour, the one like a white Cat, the other like a grey Coney : and while this Examinate \vas upon his knees, the Beare Spirit spake to him, saying, you must worship these two Spirits as you worship me, and take them for your Gods also : then this Examinate directed his bodie towards them, and call'd them his Lords and Gods. Then the Beare Spirit told him that when he dyed he must have his soule, whereunto this Examinate yielded. Hee told him then also that they must suck of his body, to which this Examinate also yielded.— Ellen Shepheard saith that about five years since, when she was in her homsted at Moles-
220 FAMILIARS
worth, there appeared unto her a Spirit, somewhat like a Rat, but not fully so big, of an iron-grey colour, and said you must goe with me, and she said, I will not, avoid Satan, and there- upon he went away. Shee saith, that within a short time after, going into the field, cursing, and fretting, and blasphem- ing, there appeared three Spirits more with the former in the fashion of Rats, of an iron-grey, and said, you must forsake God and Christ, and goe with me, and take those Spirits for your Gods, and you shall have all happinesse, whereunto she consented : And moreover they said unto her, that when she dyed, they must have her body and soule, and said they must have blood from her, which she granted, and thereupon they sucked her upon and about her hippes.— Anne Desborough confesseth, that about thirty yeares since, the first weeke of Cleane Lent, there appeared unto her a thing some-what bigger than a Mouse, of a brown colour, and of the likenesse of a mouse. This was while shee lived at Tichmarsh in the County of Northampton : she being there in bed, and in a dreame, the said likenesse then gave her a nip, and thereby awakened her out of her dreame, and then told her (when she was awakened) that it must have part of her soule ; whereupon she was in a great feare, and gave him no answer, but prayed to God, and thereupon it vanished away from her. About five dayes after, the same Mouse appeared to her againe, bringing with it another Mouse, about the bignesse of an ordinary Mouse, or very little bigger, browne like the former, save only that the latter had some white about the belly, whereas the former was all browne. Then the Mouse that first appeared, said, we must sucke of your body. She yielded to them, and said, they should ; upon her yielding, they went to her and sucked of her bodie, where the markes are found. The bigger mouse she called Tib, and the lesser Jone. Tib told her that she must forsake God and Christ, and take them for her Gods, telling- her that when she dyed, they must have her soule, to all which she yielded.' 1
In Cambridgeshire in 1647 Dorothy Ellis 'saith that about thirtie yeares since shee being much troubled in her minde there appeared unto hir the Devell in the liknes of a great catt and speak unto this ex[ and demanded of hir hir blood wch she gave hime after which the spirit in the liknes of a catt suck upon the body of this ex1 and the first thing this ex1 com- manded her spirit to doe was to goe and be witch four of the cattell of Tho. Hitch all which cattell presently died'.2 John
1 Davenport, pp. 1-12. - Gibbons, p. 113.
FAMILIARS 221
Palmer of St. Albans in 1649, ' uPon his compact with the Divel, received a flesh brand, or mark, upon his side, which gave suck to two familiars, the one in the form of a dog, which he called George, and the other in the likeness of a woman, called Jezebell.' l Of the Somerset witches in 1664, Alice Duke ' confesseth that her Familiar doth commonly suck her right Breast about seven at night, in the shape of a little Cat of a dunnish colour, which is as smooth as a Want, and when she is suckt, she is in a kind of a Trance. — Christian Green saith, The Devil doth usually suck her left Brest about five of the Clock in the Morning in the likeness of an Hedg- hog, bending, and did so on Wednesday Morning last. She saith that it is painful to her, and that she is usually in a trance when she is suckt.'2 In 1665 Abre Grinset of Dunwich in Suffolk ' did confess that the Devil did appear in the form of a Pretty handsom Young Man first ; and since Appeareth to her in the form of a blackish Gray Cat or Kitling, that it sucketh of a Tett and hath drawn blood '.3
The only published account of the animal familiar in France shows a combination of the two classes, for the creature was a toad kept in the house, fed in a particular way, and used for divination.
Silvain Nevillon and Gentien le Clerc were tried at Orleans in 1614. Silvain confessed —
' qu'il y a des Sorciers qui (nourrissent des Marionettes, qui sont de petits Diableteaux en forme de Crapaux, & leur font manger de la bouillie composee de laict & de farine, & leur donnent le premier mourceau, & n'oseroient s'absenter de leur maison sans leur demander conge, & luy faut dire combien de temps ils seront absens, comme trois ou quatre iours, & si elles disent que c'est trop, ceux qui les gardent, n'osent faire leur voyage ny outre-passer leur volonte. Et quand ils veulent aller en marchandise ou ioiier, & scauoir s'il y fera bon, ils regardent si les-dites Marionettes sont ioyeuses, en ce cas ils vont en marchandise, ou ioiier : mais si elles sont maussades & tristes, ils ne bougent de la maison. Gentil ou Gentie le Clerc dit qu'il y auoit plus d'acquest en sa Marionette qu'en Dieu. Et auoit veu souuent la Marionette dudit Neuillon, qui
1 Gerish, The Divel 's Delusions, p. 12.
'-' Glanvil, pt. ii, pp. 151, 157. : Petto, p. 18.
222 FAMILIAR S
est comme vn °ros crapaut tout noir, comme d'vne fourrure noire, & estoit dans vne boctte cache soubs vn carreau, qui sautoit & leuoit quand on vouloit donner a manger audit crapaut. Qu'il 1'a veu encore puis six sepmaines en la ruelle du lict dudict Xeuillon, & qu'il a veu qu'il 1'apportoit vne autre fois dans son manteau, qu'il luy a dit vne douzaine de fois, que s'il vouloit il luy en feroit auoir vne. Qu'il yauoit plus profit en icelle qu'en Dieu, & qu'il gagneroit rien a regarder Dieu : mais que sa Marionette luy apportoit tousiours quelque chose.' l With this may be compared the account of a Lapp familiar in 1653 : ' Dans chaque maison il y a un gros chat noir, duquel ils font grand estime, parlant a luy comme s'il avoit de la raison, ne font rien qu'il ne luy communique, croyans qu'il leur aide en leurs entreprises, ne manquans tous les soirs de sortir de leurs cabannes pour le consulter, & les suit par tout ou ils vont, tant a la pesche qu a la chasse. Quoy que cet animal ait la figure d'un chat par son regard, qui est epouvan- table, j'ay creu & croy encore que c'est un Diable familier.'
3. Methods of obtaining Familiars
There seem to have been four methods of obtaining familiars : i, by gift from the Devil; 2, by gift from a fellow- witch ; 3, by inheritance ; 4, by magical ceremonies. Of these, Nos. 2 and 3 appear to be confined to the domestic familiar, conse- quently they are found chiefly in the eastern counties of England.
i. The gift of the Devil was sometimes a divining familiar, sometimes a domestic familiar, commonly presented at the admission ceremony. As the divining familiar it represented the Devil himself, and the * responses ' received to questions were believed to come from him. As the essential point of this class of familiar was that it should be a species of animals and not one special animal, the devil merely appointed to the witch what species she should observe in divining. The domestic familiar, being a small animal, could be actually given into the hands of the witch, with instructions for its feeding and for the method of using it. It was sometimes, but not always, identified with the devil, and was usually
1 De Lancre, 1? Incredulite, pp. 801, 803. 4 La Martiniere, pp. 42-3 (ed. 1671).
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called an ' imp V perhaps with the idea of a small or miniature Devil, like the Marionette of Silvain Nevillon. It acted as the Devil's substitute when he himself was not present, and was endowed with some, though not all, of his power ; for this reason the witch often had more than one familiar, each to serve a single purpose. In 1645 at Ipswich Mother Lakeland confessed that after she had signed the covenant with the Devil, ' he furnished her with three Imps, two little Dogs and a Mole.' '2 In the same year, Rebecca Jones, an Essex witch,
' saith, that as shee was going to St Osyth to sell her masters butter, a man met with her, being in a ragged sute, and having such great eyes, that this examinant was much afraid of him ; who came to this examinant and gave her three things like to moules, having foure feet a piece, but without tayles, and of a black colour, and bid this examinant nurse the said three things, untill he did desire them againe ; And the said man told this examinant, that those three things which he gave her, would avenge her on her enemies, and bid her murther some, but not too many, and he would forgive her ; and then went away from this examinant.'3
In 1646 the Huntingdonshire witch, Joane Wallis, said that Blackman 'told her he would send one Grissell and Greedigut to her, that shall do any thing for her. And after Blackman was departed from her, within three or four dayes, Grissell and Greedigut came to her, in the shapes of dogges.' * Another witch of the same Coven, Elizabeth Weed, confessed that 4 there did appeare unto her three Spirits, one in the likenesse of a young man or boy, and the other two of two Puppies, the one white and the other black.' 5
2. The gift from a fellow-witch was always a domestic familiar, as to the Devil alone belonged the power of appointing a divining familiar; therefore this method of obtaining a familiar is found only in the eastern counties and other places where the domestic or sucking familiar is recorded. In 1556 Elizabeth Francis, whose evidence was corroborated by Mother
1 Imp = A slip, sapling, scion ; hence applied to persons with the mean- ing child, lad, boy.
2 Lawes against Witches, p 7. s Howell, iv, 855. 4 Davenport, p. 12. 6 Id., p. i.
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Water-house, said that ' she came to one mother Water-house her neighbour, she brought her this cat in her apron and taught her as she was instructed by her grandmother Eue, telling her that she must cal him Sathan and geue him of her bloude and bread and milke as before.— Mother Waterhouse said, she receyued this cat of this Frances wife in the order as is before sayde.' ' In ^66 John Walsh, the Dorset witch, ' being demaunded whether he had euer any Familiar or no : he sayth that he had one of his sayde mayster. He being demaunded howe long he had the vse of the Familiar : He sayd one yeare by his sayd maister's life, and iiii yeres after his death.1 * An Essex witch in ^88 had three familiars, ' one like a cat, which she called Lightfoot. This Lightfoote, she said, one mother Barlie, of W., solde her aboue sixteene yeares ago, for an ouen cake, and told her the Cat would do her good seruice, if she woulde, she might send her of her errand.' '• At Orleans in r6i4 Gentil le Clerc said that he had seen Nevillon's familiar, and that Nevillon ' luy a dit vne douzaine de fois, que s'il vouloit il luy en feroit auoir vne V Elizabeth Clarke in Essex in r645 said she 'had three impes from her mother, which were of a broune colour, and two from old beldam Weste. The said Anne Weste seemed much to pitie this examinant for her lamenesse (having but one leg) and her poverty ; And said to this examinant, That there was wayes and meanes for her to live much better then now shee did : And said, that shee would send to this examinant a thing like a little kitlyn, which would fetch home some victualls for this examinant ; and that it should doe her no hurt.' "' The Huntingdonshire witch, Francis Moore, in 1646, 4 saith that about eight yeares since she received a little blacke puppy from one Margaret Simson of great Catworth. The Examinate further saith, that the said Margaret told her, that she must keep that dogge all her life time ; and if she cursed any Cattell, and set the same dog upon them, they should presently dye. And the said Examinate further saith, that about the
1 Witches at Chel'iisford, pp. 20, 29
2 Examination of John Walsh. His master was Sir Robert Draiton.
3 GirTard. p. C., see Percy Soc., viii.
« De Lanrrc, L'lncredulitt, p. 803. » Howell, iv, 834, 836.
FAMILIARS 225
same time one goodwife Weed gave her a white Cat, telling her, that if she would deny God, and affirme the same by her bloud, then whomsoever she cursed and sent that Cat unto, they should dye shortly after.' :
3. The profession of the witch- religion being hereditary, it is not uncommon to find that the familiar descended from mother to daughter. This, like the familiar given by one witch to another, was the domestic familiar. It was sometimes presented during the mother's lifetime or was left as a legacy at her death. Elizabeth Francis in 1556 stated that 'she learned this arte of witchcraft at the age of xii yeres of hyr grandmother whose nam mother Eue of Hatfyelde Peuerell, disseased. Item when shee taughte it her, she counseiled her to renounce GOD and his worde and to geue of her bloudde to Sathan (as she termed it) whyche she delyuered her in the lykenesse of a whyte spotted Catte.'2 In 1582 Ales Hunt of St. Osyth confessed to having two spirits, and ' saith, that her sister (named Margerie Sammon) hath also two spirites like Toades, the one called Tom, and the other Robbyn : And saith further, her sayde Syster and shee had the sayd spyrites of their Mother, Mother Barnes.'3 In 1597 the Derbyshire witch, Alse Gooderidge, stated that ' the Diuell appeared to me in lykenesse of a little partie-colored dog red and white, and I called him Minny. She saide she had her familiar of her mother.'4 The Essex witches, tried in 1645, also inherited familiars from their mothers. Anne Cooper confessed ' that she the said Anne offered to give unto her daughter Sarah Cooper an impe in the likenes of a gray kite (i. e. kit, or cat), to suck on the said Sarah. — Susan Cock saith, that about three or four yeeres since, one Margery Stoakes, this examinants mother, lying upon her death-bed, and this examinant comming to visit her, shee the said Margery desired this examinant privately to give entertainment to two of her imps, and withall told this examinant, they would do this examinant good ; And this examinant saith, that the same night her said mother dyed, the said two imps came to her
1 Davenport, p. 5.
2 Witches at Chelmsford, p. 24. Philobiblon Soc., viii.
3 Witches taken at St. Oses, p. C 4. 4 Alse Gooderidge, pp. 26, 27.
2415 P
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accordingly, and sucked on her body. — Anne Gate saith.That she hath four familiars, which shee had from her mother, about two and twenty yeeres since.'1 In 1667 at Liverpool, ' Margaret Loy, being arraigned for a witch, confessed she was one ; and when she was asked how long she had so been, replied, Since the death of her mother, who died thirty years ago ; and at her decease she had nothing to leave her, and this widow Bridge, that were sisters, but her two spirits ; and named them, the eldest spirit to this widow, and the other spirit to her the said Margaret Loy.' 2 This inheritance of a familiar may be compared with the Lapp custom : 4 The Laplanders bequeath their Demons as part of their inheritance, which is the reason that one family excels another in this magical art.' 3
4. The method of obtaining a familiar by means of magical words or actions is clearly described in two modern examples :
' Sometime in the beginning of the last century, two old dames attended the morning service at Llanddewi Brefi Church, and partook of the Holy Communion ; but instead of eating the sacred bread like other communicants, they kept it in their mouths and went out. Then they walked round the Church outside nine times, and at the ninth time the Evil One came out from the Church wall in the form of a frog, to whom they gave the bread from their mouths, and by doing this wicked thing they were supposed to be selling themselves to Satan and become witches. There was an old man in North Pembrokeshire, who used to say that he obtained the power of bewitching in the following manner: The bread of his first Communion he pocketed. He made pretence at eating it first of all, and then put it in his pocket. When he went out from the service there was a dog meeting him by the gate, to which he gave the bread, thus selling his soul to the Devil. Ever after, he possessed the power to bewitch.' 4
On the analogy of these two examples, I suggest that in the accounts of familiars offering themselves to the witch, there was, previous to such appearance, some formula of words or some magical action which are not recorded. The animal,
1 Howell, iv, 845, 853, 856.
2 Moore Rental, Chetham Society, xii, p. 59. s Scheffer, quoting Tornaeus.
' Davies, p. 231. For a similar practice in modern England, see Transitions of the Devonshire Association, \\ (1874), p. 201.
FAMILIARS 227
which first appeared after such words or actions, would he con- sidered as the Devil, as in the two cases quoted above. Such an explanation accounts for the statements of some of the witches that on the appearance of the animal they at once renounced the Christian religion and vowed obedience to the new God. It is noticeable that in many cases the accused acknowledged that, before the appearance of the animal, they had been ' banning and cursing ', in other words, calling on the Devil ; the appearance of the animal, after such summons, produced neither surprise nor alarm, and in fact seems to have been regarded as the effect of their words.
In 1 556 Joan Waterhouse, the eighteen-year-old daughter of the witch Mother Waterhouse, of Hatfield Peveril, being angry with another girl, ' shee goinge home dydde as she had scene her mother doe, callynge Sathan, whiche came to her (as she sayd) in the lykenes of a great dogge'.1 At Aberdeen in 1597 Agnes Wobster said that the Devil appeared 'in the liknes of a lamb, quhom thow callis thy God, and bletit on the, and thaireftir spak to the '.2 James Device, one of the chief of the Lancashire witches in 1613, confessed 'that vpon Sheare Thursday was two yeares, his Grand-Mother Elizabeth Sothernes, alias Dembdike, did bid him this Examinate goe to the Church to receiue the Communion (the next day after being Good Friday) and then not to eate the Bread the Minister gaue him, but to bring it and deliuer it to such a thing as should meet him in his way homewards : Notwithstanding her perswasions, this Examinate did eate the Bread ; and so in his comming homeward some fortie roodes off the said Church, there met him a thing in the shape of a Hare, who spoke vnto this Examinate, and asked him whether hee had brought the Bread.' s In 1621 Elizabeth Sawyer, the witch of Edmonton, said that ' the first time that the Diuell came vnto me was, when I was cursing, swearing, and blaspheming'.4 The evidence of the Huntingdonshire witches, John Win nick and Ellen Shepheard, in 1646 (see above, p. 219), and of Dorothy Ellis of Cambridgeshire in 1647, also show that the animal
1 Witches at Chelmsford, p. 34. Philobiblon Soc., viii.
2 Spalding Club Misc., i, p. 129. s Potts, H 3. 4 Good cole, Wonderfull Dtscoverie, p. C.
P 2
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which appeared to the witch after an access of emotion was at once acknowledged as God and accepted as the familiar. Mary Osgood of Andover in 1692 'confesses that about n 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 God, and instead thereof she prayed to the devil.1
The familiars in human form were human beings usually of the sex opposite to that of the witch. As these familiars were generally called ' Devils ' it is sometimes difficult to distinguish them from the Grand-master ; - but the evidence, taken as a whole, suggests that at certain parts of the ritual every individual of the company was known as a Devil. This suggestion is borne out in the modern survival of an ancient dance in the Basses-Pyrenees, where the dancers to this day are called Satans.
Lady Alice Kyteler, in 1324, was accused that the Devil came to her ' quandoque in specie cujusdam aethiopis cum duobus sociis '.* In 1598 the Lyons witches, Thievenne Paget and Antoine Tornier, speak of ' leurs Demons ' as distinct from the great Devil, and the evidence of all the other witches shows that ' il y a encor des Demons, qui assistent a ces dansesY' De Lancre says that there was more than one Devil : the great one, who was called Maitre Leonard, and a little one called Maitre Jean Mullin. It was this smaller Devil who held the meetings in the absence of the Chief:
1 en la place du Grad maistre, il n'y auoit qu'vn petit Diable ou Demon qui n 'auoit point de cornes, lequel ne contentoit pas la compagnie comme son maistre. Qu'elles n'auoient tant de confiance en toute la trouppe des mauuais Anges qu'en celuy seul qu'ils auoient accoustume d 'adorer & seruir. — A table on se sied selon sa qualite, ayant chacun son Demon assis aupres, & parfois vis a vis. Et quand ils ont mange, chaque Demon pred sa disciple par la main,& danse auec elle.'6
1 J. Hutchinson, ii, p. 31 ; Howell, vi, 659.
2 ' Nos sorciers tiennent la plus-part de ces Demons pour leurs Dieux.' De Lancre, Tableau, p. 23.
s Moret, pp. 247 seq. 4 Camden Soc., Dame Alice Kyteltr, p. 3.
8 Boguet, pp. 69, 132. 6 De Lancre, Tableau, pp. 67. 197.
FAMILIARS
229
In 1618 Joan Willimott of Leicester confessed 'that shee hath a Spirit which shee calleth Pretty, which was giuen vnto her by William Berry, whom she serued three yeares ; the Spirit stood vpon the ground in the shape and forme of a Woman, which Spirit did aske of her her Soule, which shee then promised vnto it, being willed thereunto by her Master1.1 In 1633, Margaret Johnson, the Lancashire witch, stated that ' besides theire particular familiars or spirits, there was one greate or grand devill, or spirit, more eminent than the rest. Shee allsoe saith, yt if a witch have but one marke, shee hath but one spirit ; if two, then two spirits ; if three, yet but two spirits. Shee alsoe saith, that men witches usually have women spirits, and women witches men spirits.' 2 In 1649 at St. Albans a man witch had ' two familiars, the one in the form of a dog, which he called George, and the other in the likeness of a woman, called Jezebell \'A In 1662 at Auldearne Issobell Gowdie confessed
' ther is threttein persbnes in ilk Coeven ; and ilk on of vs has an Sprit to wait wpon ws, quhan ve pleas to call wpon him. I remember not all the Spritis names ; bot thair is on called Swein, quhilk waitis wpon the said Margret Wilson in Aul- derne ; he is still [always] clothed in grass-grein. The nixt Sprit is called Rorie, who waitis wpon Bessie Wilsone, in Aulderne ; he is still clothed in yallow. The third Sprit is called The Roring- Lyon, who waitis wpon Issobell Nicoll, in Lochlow, and he is still clothed in sea-grein. The fowrth Spirit is called Mak Hector, qvvho waitis wpon Jean Martein, dawghter to the said Margret Wilson ; he is a yowng-lyk Devill, clothed still in grass-grein . . . The nam of the fyft Sprit is Robert the Rule, and he still clothed in sadd-dun, and seimis to be a Comander of the rest of the Spritis ; and he waittis wpon Margret Brodie, in Aulderne. The name of the saxt Sprit is called Thieff of Hell, Wait wpon Hir Selfe ; and he waitis also on the said Bessie Wilson. The name of the sevinth Sprit is called The Read Reiver ; and he is my owin Spirit, that waittis on my selfe, and is still clothed in blak. The aucht Spirit is called Robert the Jackis, still clothed in dune, and seimes to be aiged. He is ane glaiked gowked Spirit. The nynth Spirit is called Laing. The tenth
1 Wonderfull Disco-uerie of Margaret and Phillip Flower -, E 3.
2 Whitaker, p. 216.
3 Gerish, The Divefs Delusions, p. 12.
23o FAMILIARS
Spirit is named Thomas a Fearie, &C.1 Ther wilbe many vther Divellis, waiting wpon our Maister Uivell ; hot he is bigger and mor awfull than the rest of the Divellis, and they all reverence him. I will ken them all, on by on, from vtheris, quhan they appeir lyk a man.'
In a later confession Issobell #ave the names more fully. 1 The names of owr Divellis that waited wpon ws, ar thes. First, Robert, the Jakis ; Sanderis, the Read Reaver ; Thomas, the Fearie ; Swein, the roaring Lion ; Thieffe of Hell, wait wpon hir self; Makhectour ; Robert, the Rule ; Hendrie Laing ; and Rorie.' 2 In Connecticut in 1662 ' Robert Sterne testifieth as followeth : I saw this woman goodwife Seager in ye woods wth three more women and with them I saw two black crea- tures like two Indians but taller. I saw the women dance round these black creatures and whiles I looked upon them one of the women G. Greensmith said looke who is yonder and then they ran away up the hill. 1 stood still and ye black things came towards mee and then 1 turned to come away.' a
4. Transformations into Animals
The belief that human beings can change themselves, or be changed, into animals carries with it the corollary that wounds received by a person when in the semblance of an animal will remain on the body after the return to human shape. This belief seems to be connected with the worship of animal-gods or sacred animals, the worshipper being changed into an animal by being invested with the skin of the creature, by the utterance of magical words, by the making of magical gtst ires, the wearing of a magical object, or the performance ot magical ceremonies. The witches of the sixteenth and seventeenth centuries appear to have carried on the tradition of the pre-Christian cults ; and the stories of their transfor- mations, when viewed in the light of the ancient examples, are capable of the same explanation. Much confusion, how- ever, has been caused by the religious and so-called scientific
1 Pitcairn notes: 'Issobell, as usual, appears to have been stopped short here by her interrogators, when she touched on such matters ', i. e. the fairies.
J Pitcairn, iii, pp. 606, 614. 3 Taylor, p. 81.
FAMILIARS 23I
explanations of" the contemporary commentators, as well as by the unfortunate belief of modern writers in the capacity of women for hysteria. At both periods pseudo- science has prevented the unbiassed examination of the material.
There are no records extant of the animals held sacred by the early inhabitants of Great Britain, but it is remarkable that the range of the witches' transformations was very limited ; cats and hares were the usual animals, occasionally but rarely dogs, mice, crows, rooks, and bees. In France, where the solemn sacrifice of a goat at the Sabbath points to that animal being sacred, it is not surprising to find both men and women witches appearing as goats and sheep. Unless there were some definite meaning underlying the change of shape, there would be no reason to prevent the witches from transform ing themselves into animals of any species. It would seem then that the witches, like the adorers of animal gods in earlier times, attempted to become one with their god or sacred animal by taking on his form ; the change being induced by the same means and being as real to the witch as to Sigmund the Volsung1 or the worshipper of Lycaean Zeus.-
In the earlier cults the worshipper, on becoming an animal, changed his outward shape to the eye of faith alone, though his actions and probably his voice proclaimed the transforma- tion. The nearest approach to an outward change was by covering the body with the skin of the animal, or by wearing a part of the skin or a mask. The witches themselves ad- mitted that they were masked and veiled, and the evidence of other witnesses goes to prove the same. Boguet suggests that the disguise was used to hide their identity, which was possibly the case at times, but it seems more probable, judg- ing by the evidence, that the masking and veiling were for ritual purposes.
1 Volsitnga Saga, Bks. I, II ; Wm. Morris, Collected Works, xii,
PP- 32, 77-
1 Pausanias, viii, 2, 3, 6, ed. Frazer. Cp. also the animal names applied to priests and priestesses, e. g. the King-bees of Ephesus ; the Bee-priestesses of Demeter, of Delphi, of Proserpine, and of the Great Mother ; the Doves of Dodona ; the Bears in the sacred dance of Artemis ; the Bulls at the feast of Poseidon at Ephesus ; the Wolves at the Lupercalia, &c.
232 FAMILIARS
In Lorraine in 1589 a male witness stated that ' indem wird er eine Hole, welche sie nennen die Morelianische Klippe, gewahr, darinnen sechs Weiber mit Larven umb ein Tisch voll guldernen und silbernen Geschieren herumb tanzten *.— Bernhardt's Nicolaea said that she had seen in an open field 'mitten am hellen Tage, einen Tantz von Mannern und Weibern, und weil dieselben auff eine besondere Weise und hinterriicks tantzten, kam es ihr frembd fur, stunde derhalben still, und sahe mit allem Fleiss zu da ward sie gewahr, das etliche in dem Reyhen \varen so Geiss und Kuhfuss hatten V At North Berwick in 1 590 seven score witches ' danced end- long the Kirk yard. John Fian, missellit [muffled, masked] led the ring.'2 The witches whom Boguet examined in 1598 confessed to using masks : ' Les Sorciers dansent doz cotre doz, pour ne pas estre recogneus ; pour la mesme raison ils se masquent encor' auiourd'huy pour la plus part.— Ils se mas- quent pour le iour d'huy, selon que Clauda Paget 1'a confesse, & auec elle plusieurs autres. — Estienne Poicheux rapportoit que partie des femmes, qu'elle auoit veues au Sabbat, es- taient voilees. Et pour cela aussi les Lombards par leurs loix les appellent Mascas? 3 In 1609 de Lancre points out that in the Basses-Pyrenees there were two grades of witches : ' II y en a de deux sortes. Aucus sont voilez pour doner opinion aux pauures que ce sont des Princes & grads sei- gneurs. Les autres sont decouuerts & tout ouuertemet dacent, & ceux cy ne sont si pres du maistre, si fauoris ne si em- ployez.'4 In 1613 Barbe, the wife of Jean-Remy Colin de Moyemont, said that * elle a veu dancer les assistans en nombre de sept a huict personnes, partie desquelles elle ne cognoissoit ad cause des masques hideux qu'elles auoient de noire.' :>
Josine Deblicq in Hainault (1616) was asked, ' Que savez vous de la troisieme danse ? R. Elle eut lieu au Rond-Cheneau, sur le chemin de Nivelles, pres d'une fontaine. II y avait bien 21 ou 22 femmes, toutes masquees, chacune avec son amou- reux accoutre d'un deguisement bleu, jaune ou noir.' 6 In 1652 a French witch 'dist qu'elles dansoient les dots Tune a
' R^inigius, pt. i, pp. 65, 67. 2 Pitcairn, i, pt. ii, pp. 245 6.
3 Hoguet, pp. 120, 132-3. * De Lancre, Tableau, p. 129.
* Fournier, p. 16. ° Monoyer, p. 30.
FAMILIARS 233
1'autre et qu'au milieux il y auoit vne feme masquee tenant vne chandelle '.*
It will be seen from the above that the witches were often disguised at the dance, a fact strongly suggesting that the masking was entirely ritual. As the witch trials in Great Britain seldom mention, much less describe, the dance, it fol- lows that the greater number of the cases of masks are found in France, though a few occur in Scotland, still fewer in England.
The transformation by means of an animal's skin or head is mentioned in the Liber Poenitentialis of Theodore in 668 (see p. 21). It continued among the witches, and in 1598 in the Lyons district ' il y a encor des Demons, qui assistent a ces danses en forme de boucs, ou de moutons. Antoine Tornier dit, que lors qu'elle dansoit, vn mouton noir la tenoit par la main auec ses pieds bien haireux, c'est a dire rudes & reuesches \2
In many cases it is very certain that the transformation was ritual and not actual ; that is to say the witches did not attempt to change their actual forms but called themselves cats, hares, or other animals. In the Aberdeen trials of 1596-7 the accused are stated to have ' come to the Fish Cross of this burgh, under the conduct of Sathan, ye all danced about the Fish Cross and about the Meal market a long space '. Here there is no suggestion of any change of form, yet in the accusation against Bessie Thorn, who was tried for the same offence, the dittay states that ' there, accompanied with thy devilish companions and faction, transformed in other like- ness, some in hares, some in cats, and some in other simili- tudes, ye all danced about the Fish Cross'." In 1617 in Guernsey Marie Becquet said that ' every time that she went to the Sabbath, the Devil came to her, and it seemed as though he transformed her into a female dog '.4 Again at Alloa in 1658, Margret Duchall, describing the murder of Cowdan's bairns, said ' after they war turned all in the liknes of cattis, they went in ouer Jean Lindsayis zaird Dyk and went to Coudans hous, whairscho declared, that the Devvill being with
1 Van Elven, v, p. 215. 2 Boguet, p. 132.
3 Spalding Club Misc., i, pp. y7, 114-15, 165; Bessie Thom, p. 167. Spelling modernized. 4 Goldsmid, p. 10.
234 FAMILIARS
tham went up the stair tirst with margret tailzeor Hesse Paton and elspit blak '. On the other hand, Jonet Blak and Kathren Renny, who were also present and described the same scene, said nothing about the cat-form, though they particularize the clothes of the other witches. Jonet Blak said, ' the diwell, margret tailzeor with ane long rok, and kathren renny with the short rok and the bony las with the blak pok all went up the stair togidder'; while Kathren Renny said that ' ther was ane bony las with ane blak pok, who went befor ower Jean Lindsay is zaird dyk and Margret tailzeor with hir'.1 The evidence of Marie Lament (1662) suggests the same idea of a ritual, though not an actual, change ; ' shee confessed, that shee, Keltic Scot, and Margrat Holm, cam to Allan Orr's house in the likenesse of kats, and followed his wif into the chalmer ' ; and on another occasion ' the devil turned them in likeness of kats, by shaking his hands above their heads '.2 In Northumberland (1673) the same fact appears to underlie the evidence. Ann Armstrong declared that at a witch meeting Ann Baites ' hath been severall times in the shape oi a catt and a hare, and in the shape of a greyhound and a bee, letting the divell see how many shapes she could turn herself into. — They [the witches] stood all upon a bare spott of ground, and bid this informer sing whilst they danced in severall shapes, first of a haire, then in their owrne, and then in a catt, sometimes in a mouse, and in severall other shapes. — She see all the said persons beforemencioned danceing, some in the likenesse of haires, some in the likenesse of catts, others in the likenesse of bees, and some in their owne likenesse.' "
The method of making the ritual change by means of magical words is recorded in the Auldearne trials, where Isobel Gowdie, whose evidence was purely voluntary, gives the actual words both for the change into an animal and for the reversion into human form. To become a hare :
kl sail goe intill ane haire, With sorrow, and sych, and meikle caire, And I sail goe in the Divellis nam, Ay whill I com horn againe.'
Antiquary, ix, pp. 50-2. 8 Sharpe, pp. 132, 134. • Surtecs Soc., xl, pp. 191, 193, 194.
FAMILIARS 235
To become a cat or a crow the same verse was used with an alteration of the second line so as to force a rhyme; instead of ' meikle caire ', the words were 4 a blak shot ' for a cat, and 4 a blak thravv ' for a crow or craw. To revert again to the human form the words were :
1 I Lire, hare, God send thee care. I am in an hare's likeness just now, But I shall be in a woman's likeness even now ',
with the same variation of ' a black shot ' or ' a black thravv ' for a cat or a crow. The Auldearne witches were also able to turn one another into animals :
' It we, in the shape of an cat, an crow, an hare, or any other likeness, £c., go to any of our neighbours houses, being Witches, we will say, I (or we) conjure thee Go with us (or me). And presently they become as we are, either cats, hares, crows, &c., and go with us whither we would. When one of us or more are in the shape of cats, and meet with any others our neighbours, we will say, Devil speed thee, Go thou with me. And immediately they will turn in the shape of a cat, and go with us.'1
The very simplicity of the method shows that the trans- formation was ritual ; the witch announced to her fellow that she herself was an animal, a fact which the second witch would not have known otherwise ; the second witch at once became a similar animal and went with the first to perform the ritual acts which were to follow. The witches were in their own estimation and in the belief of all their comrades, to whom they communicated the fact, actually animals, though to the uninitiated eye their natural forms remained unchanged. This is probably the explanation of Marie d'Aspilcouette's evidence, which de Lancre records in 1609 :
4 Elle a veu aussi les sorcieres insignes se changer en plusieurs sortes de bestes, pour faire peur a ceux qu'elles rencontroient : Mais celles qui se transformoyent ainsi, disoyent qu'elles n'estoyent veritablement transformees, mais seulement qu'elles sembloyent 1'estre & neantmoins pendant qu'elles sont ainsi en apparences bestes, elles ne parlent du tout point V2
1 Pitcairn, iii, pp. 607, 608, 611. Spelling modernized.
2 De Lancre, Tableau, p. 128.
236 FAMILIARS
The best example of transformation by means of a magical object placed on the person is from Northumberland (1673), where Ann Armstrong stated that 4 Anne Forster come with a bridle, and bridled her and ridd upon her crosse-leggd, till they come to [the] rest of her companions. And when she light of her back, pulld the bridle of this informer's head, now in the likenesse of a horse ; but, when the bridle was taken of, she stood up in her owne shape. . . . This informant was ridden upon by an inchanted bridle by Michael Aynsly and Margaret his wife, Which inchanted bridle, when they tooke
it of from her head, she stood upp in her owne proper person
Jane Baites of Corbridge come in the forme of a gray catt with a bridle hanging on her foote, and bridled her, and rid upon her in the name of the devill.' ' This is again a clear account of the witch herself and her companions believing in the change of form caused by the magical object in exactly the same way that the shamans believe in their own trans- formation by similar means.
The Devil had naturally the same power as the witches, but in a greater degree. The evidence of Marie Lamont quoted above shows that he transformed them into animals by a gesture only. It seems possible that this was also the case with Isobel Shyrie at Forfar (1661), who was called 'Horse1 and l the Devil's horse '. The name seems to have given rise to the idea that ' she was shod like a mare or a horse ' ; she was in fact the officer or messenger who brought her com- panions to the meetings. She was never seen in the form of a horse, her transformation being probably effected by the Devil, in order that she might 4 carry ' the witches to and from the meetings ; Agnes Spark said that Isobel ' carried her away to Littlemiln, [and] carried her back again to her own house'.2
There is also another method of transformation, which is the simplest. The witches themselves, like their contemporaries, often believed that the actual animals, which they saw, were human beings in animal form. Jeannette de Belloc, aged twenty-four, in the Basses-Pyrenees (1609), described the
1 Surtees Soc.t xl, pp. 192, 194, 197.
2 Kinloch, p. 129. Spelling modernized.
FAMILIARS 237
Sabbath as ' vne foire celebre de toutes sortes de choses, en laquelle aucuns se promenet en leur propre forme, & d'autres sont transformez ne scayt pourquoy, en animaux. Elle n'a iamais veu aucune d'elles se trasformer en beste en sa presence, mais seulement certaines bestes courir par le sabbat.1 l Helen Guthrie of Forfar (1661) states the case with even greater simplicity : ' The last summer except one, shee did sie John Tailzeour somtymes in the shape of a todde, and somtymes in the shape of a swyn, and that the said Johne Tailzeour in these shapes went wp and dourie among- William Millne, miller at Hetherstakes, his cornes for the destructioune of the same, because the said William hade taken the mylne ouer his head ; and that the diuell cam to her and pointed out Johne Tailzeour in the forsaid shapes unto her, and told her that that wes Johne Tailzeour.' z
1 De Lancre, Tableau, pp. 129, 130. 2 Kinloch, p. 123.
APPENDIX I
FAIRIES AND WITCHES
TMF. dwarf race which at one time inhabited Europe has left few concrete remains, but it has survived in innumerable stories of fairies and elves. Nothing, however, is known of the religious beliefs and cults of these early peoples, except the fact that every seven years they made a human sacrifice to their god— 'And aye at every seven years they pay the teind to hell '—and that like the Khonds they stole children from the neighbouring races and brought them up to be the victims.
That there was a strong connexion between witches and fairies has been known to all students of fairy lore. I suggest that the cult of the fairy or primitive race survived until less than three hundred years ago, and that the people who practised it were known as witches. I have already pointed out that many of the witch-beliefs and practices coincide with those of an existing dwarf race, viz. the Lapps. The Devil and the witches entered freely into the fairy mounds, the Devil is often spoken of as a fairy man, and he consorts with the Queen of Elfhame; fairy gold which turns to rubbish is commonly given by the Devil to the witches; and the name Robin is almost a generic name for the Devil, either as a man or as his substitute the familiar. The other name for the fairy Robin Goodfellow is Puck, which derives through the Gaelic Bouca from the Slavic Bog, which means God.
The evidence given below shows the close connexion between the fairies and the witches, and shows also the witches' belief in the superiority of the fairies to themselves in the matter of magic and healing powers.
1431. Joan of Arc. Not far from Domremy there is a certain tree that is called the Ladies' Tree [Arbor Dominarum], others call it the Fairies' Tree [Arbor Fatalium, gallice des Fates\ beside which is a spring [which cured fevers]. It is a great tree, a beech [fagusl, from which comes the may [unde venit mayum, gallice le beau may\ It belongs to Seigneur Pierre de Bourlemont. Old people, not of her lineage, said that fairy-ladies haunted there [conversabantur]. Had heard her godmother Jeanne, wife of the Mayor, say she had seen fairy-women there. She herself had never seen fairies at the tree that she knew of. She made garlands at the tree, with other
FAIRIES AND WITCHES
239
girls, for the image of the Blessed Mary of Domremy. Sometimes with the other children she hung garlands on the tree, sometimes they left them, sometimes they took them away. She had danced there with the other children, but not since she was grown up. She had sung there more than she had danced. She had heard that it was said ' Jeanne received her mission at the tree of the fairy-ladies '.' The saints [Katharine and Margaret] came and spoke to her at the spring beside the Fairies' tree, but she would not say if they came to the tree itself.2
Denied having a mandrake, but knew there was one near the Fairies' tree.3
My godmother, who saw the fairy-ladies, was held as a good woman, not a diviner 01 a witch.4
Refused to say if she believed fairies to be evil spirits.5
She did not put chaplets on the Fairies' tree in honour of SS. Katharine and Margaret.6
Had never done anything with, or knew anything of, those who came in the air with the fairies [gallice en Ferre avec les fa/es]. Had heard they came on Thursdays, but considered it witchcraft.7
4th Article of Accusation. Jeanne was not instructed in her youth in the belief and primitive faith, but was imbued by certain old women in the use of witchcraft, divination, and other superstitious works or magic arts ; many inhabitants of those villages have been noted from antiquity for the aforesaid misdeeds. Jeanne herself has said that she had heard from her godmother, and from many people, of visions and apparitions of Fairies, or Fairy spirits [gallice fae'es] ; by others also she has been taught and imbued with wicked and pernicious errors of such spirits, insomuch that in the trial before you she confessed that up to this time she did not know that Fairies were evil spirits. Answer : As to the Fairy-ladies, she did not know what it was. As to instruction she learnt to believe and was well and duly taught to do what a good child should. As to her godmother she referred to what she had said before.8
5th Article. Near the village of Domremy is a certain great, big, and ancient tree called vulgarly The Charmed Fairy-tree of Bourle- mont 9 [1'arbre charmine face de BourlemontJ ; beside the tree is a spring ; round these gather, it is said, evil spirits called fairies, with whom those who use witchcraft are accustomed to dance at night, going round the tree and spring. Answer : as to the tree and spring, referred to her previous answers; denied the rest.10
6th Article. Jeanne frequented the said tree and spring alone, chiefly at night, sometimes in the day most often at the hour that
1 Quiclierat, i, p. 67 ; Murray, pp. 25-6.
2 Id., i, p. 87 ; M., p. 42. 3 Id., i, pp. 88-9; M., p. 43. ! Id., i, p. 177 ; M., p. 80. 5 Id., i, p. 178 ; M., 80.
1 Id., i, p. 186 ; M., p. 84. 7 Id., i, p. 187 ; M., p. 84.
8 Id., i, p. 209; M., p. 91.
9 Bour-le-mont, cp. Bour-jo, ' a word of unknown derivation '. See Walter Scott, Witchcraft and Demonology.
10 Q., i, p. 210; M., p. 91.
240
FAIRIES AND WITCHES
divine service was celebrated in church, in order to be alone ; and dancing went round the spring and tree ; afterwards hung many garlands of various herbs and flowers on the branches of the tree, made with her own hands, saying and singing before and after, certain incantations and songs with certain invocations, witch- crafts and other misdeeds ; which [garlands] the following morning, were not found. Answer : Referred for part to previous answers, denied the rest.1
23rd Article. Her letters showed that she had consulted evil spirits. Denied ever having done anything by inspiration of evil spirits.2
1566. John Wabh, of Netherberry, Dorset. He being de- maunded how he knoweth when anye man is bewytched : He sayth that he knew it partlye by the Feries, and saith that ther be .iii. kindes of Feries, white, greene, and black. Which when he is disposed to vse, hee speaketh with them vpon hyls, where as there is great heapes of earth, as namely in Dorsetshire. And betwene the houres of .xii. and one at noone, or at midnight he vseth them. Whereof (he sayth) the blacke Feries be the woorst.3
1576. Bessie Dunlop of Lyne, Ayrshire. Thom Reid apperit in hir awin hous to hir, about the xij hour of the day, quhair thair was sittand thre tailzeouris, and hir awin gudeman ; and he tuke hir apperoun and led hir to the dure with him, and sche followit, and zeid [went] vp with him to the kill end, quhair he forbaid hir to speik or feir for onye thing sche hard or saw ; and quhene thai had gane ane lytle pece fordwerd, sche saw twelf persounes, aucht wemene and four men : The men wer cled in gentilmennis clething, and the wemene had all plaiddis round about thame, and wer verrie semelie lyke to se ; and Thome was with thame : And demandit, Gif sche knew ony of thame? Ansuerit, Nane, except Thom. Demandit, What thai said to hir ? Ansuerit, Thai baid hir sit down, and said, 1 Welcum, Bessie, will thow go with ws ? ' Bot sche ansuerit nocht ; becaus Thom had forbidden hir. And forder declarit, That sche knew nocht quhat purpois thai had amangis thaime, onlie sche saw thair lippis move ; and within a schort space thai pairtit all away ; and ane hiddeous vglie sowche of wind followit thame : and sche lay seik quhill Thom came agane bakfra thame. [In the margin, ' Confessit and fylit.'] Item, Sche being demandit, Gif sche sperit at Thom quhat persounes thai war ? Ansuerit, That thai war the gude wychtis that wynnit in the Court of Elfame ; quha come thair to desyre hir to go with thame : And forder, Thom desyrit hir to do the sam ; quha ansuerit, ' Sche saw na proffeit to gang thai kynd of gaittis, vnles sche kend quhairfor '. Thom said, ' Seis thow nocht me, baith meit-worth, claith-worth, and gude aneuch lyke in persoun, and [he] suld make hir far better nor euer sche was ? ' Sche ansuerit, ' That sche duelt with hir awin husband and bairnis, and culd nocht leif thame.' And swa Thom began to be verrie crabit [angry] with hir, and said, ' Gif
1 Q., i, pp. 211-12 ; M., pp. 91-2. » Id., i, p. 242; M., pp. 96-7.
' Examination of John Walsh.
FAIR IKS AND WITCHES 241
swa sche thocht, sche wald get lytill gude of him.' . . . Interrogat, Gif sche neuir askit the questioun at him, Quhairfoir he com to hir mair [than] ane vthir bodye? Ansuerit, Remembring hir, quhen sche was lyand in chyld-bed-lair, with ane of hir laiddis, that ane stout woman com in to hir, and sat doun on the forme besyde hir, and askit ane drink at hir, and sche gaif hir ; quha alsua tauld hir, that that barne wald de, and that hir husband suld mend of his seiknes. The said Bessie ansuerit, that sche remembrit wele thairof ; and Thorn said, That was the Quene of Elfame his maistres, quha had commandit him to wait vpoun hir, and to do hir gude. Confessit and fylit.1
1588. Alesoun Peirsoun of Byrehill, Fifeshire. Was conuict for hanting and repairing with the gude nichtbouris and Quene of Elfame, thir diuers jeiris bypast, as scho had confesst be hir de- positiounis, declaring that scho could nocht say reddelie how lang scho wes with thame ; and that scho had friendis in that court quhilk wes of hir awin blude, quha had gude ncquentance of the Quene of Elphane . . . And that scho saw nocht the Quene thir sewin ^eir : And that scho had mony guid friendis in that court, bot wer all away now : And that scho wes sewin jeir ewill handlit in the Court of Elfane and had kynd freindis thair, bot had na will to visseit thame eftir the end. ... In Grange-mure thair come ane man to hir, cled in grene clothis, quha said to hir, Gif scho wald be faithfull, he wald do hir guid. He gaid away thane, and apperit to hir att ane vthir tyme, ane lustie mane, with mony mene and wemen with him : And that scho sanit hir and prayit, and past with thame forder nor scho could tell ; and saw with thame pypeing and mirrynes and good scheir.2
1589. Beatrix Baonensis, in Lorraine. Etliche geben Spaher, etliche Vogel oder sonst nicht viel besonders, als da sein mochte gemiintzt Geld aus Rindern Ledder, und wenn sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, auf dass sie staffirt seyn.3
1593. Another of my neighbours had his wife much troubled, and he went to her [the white witch], and she told him his wife was haunted with a fairie.4
1593. She had three or foure impes, some call them puckrels, one like a grey cat, another like a weasel, another like a mouse.5
T597- Christian Livingston of Leith. Scho affermit that hir dochter was tane away with the Farie-folk, and declarit to Gothrayis wyff, than being with barne, that it was a man chyld scho was with ; as it provit in deid : And that all the knawlege scho had was be hir dochter, wha met with the Fairie/1
1597. Isobell Strathaquhin and her daughter, of Aberdeen. Theye depone that hir self confessis that quhat skill so ever scho hes, scho hed it of hir mother ; and hir mother learnit at ane elf man quha lay with hir.7
1 Pitcairn, i, pt. ii, pp. 52-3, 56-7. 2 Id., i, pt. ii, pp. 162-3.
' Remigius, pt. i, p. 55. 4 Giffard, p. 10 ; Percy Soc. viii.
5 Id. ib., p. 9. fl Pitcairn, ii, p. 25.
7 S pal ding Club Misc., i, p. 177.
2405 Q
242 F A 1 R I K S AND WITCHES
1597. Andro Man of Aberdeen. Thriescoir yeris sensyne or thairby, the Devill, thy maister, com to thy motheris hous, in the liknes and scheap of a woman, quhom thow callis the Quene of Elphen, and was delyverit of a barne, as apperit to the their . . . Thow confessis that be the space of threttie twa yeris sensyn or thairby, thow begud to have carnall deall with that devilische spreit, the Quene of Elphen, on quhom thow begat dyveris bairnis, quhom thow hes sene sensyn . . . Vpon the Ruidday in harvest, in this present yeir, quhilk fell on ane Wedinsday, thow confessis and affermis, thow saw'christsonday cum owt of the snaw in liknes of a staig, and that the Quene of Elphen was their, and vtheris with hir, rydand vpon quhyt haiknayes, and that thay com to the Binhill, and Binlocht, quhair thay vse commonlie to convene, and that thay quha convenis with thame kissis Christsonday and the Quene of Elphenis airss, as thow did thy selff. Item, thow affermis that the elphis hes schapes and claythis lyk men, and that thay will have fair coverit taiblis, and that thay ar bot schaddowis, bot ar starker nor men, and that thay have playing and dansing quhen thay pleas ; and als that the quene is verray plesand, and wilbe auld and young quhen scho pleissis ; scho mackis any kyng quhom scho pleisis, and lyis with any scho lykis . . . The said Andro confessis that Chrystsonday rydis all the tyme that he is in thair cumpanie, and hes carnall deall with thame ; also, that the men that cumis with thame, hes do with the Quene of Elfane.1 . . . Thou confesses that the devil thy master, whom thou terms Christsunday, and supposes to be an angel and God's godson — albeit he has a thraw by God, and sways to the Quene of Elphin — is raised by the speaking of the word Benedirite. Suchlike thou affirms that the Queen of Elphin has a grip of all the craft, hut Christsunday is the goodman, and has all power under God.'
1608. Lyons district. Us dansent deux a deux, & par fois 1'vn ca & 1'autre la ; estans telles danses semblables a celles des Fe"es, vrais Diables incorporez, qui regnoient il n'y a pas long temps.3
1615. Jonet Drever of Orkney. To be convict and giltie of the fostering of ane bairne in the hill of Westray to the fary folk callit of hir our guid nichtbouris And in haveing carnall deall with hir And haveing conversation with the fary xxvj jeiris bygane In respect of her awne confessioun.4
1616. Katherine Caray of Orkney. At the doun going of the sun ane great number of fairie men mett her together with a maister man.5
1616. Elspeth Reoch of Orkney. Sho confest that quhen shoe wes ane young las of twelf yeiris of age or therby and haid wandereit out of Caithnes quher sho wes borne to Lochquhaber ye cam to Allane McKeldowies wyfe quha wes your ant That she upon ane day being out of the loch in the contrey and returning and being at the Loch syd awaiting quhen the boit sould fetch hir in That thair cam tua men to her ane cled in blak and the uthcr with ane grein tartane plaid about him And that the man with the plaid said to her she was
1 Spoiling Club Misc^ i, pp. 119, 121, 125. 2 Burton, i, p. 253.
s Hnguet, p. 132. 4 M ait land Club Misc., ii, p. 167. * Dalyell, p. 536.
FAIRIES AND WITCHES
243
ane prettie And he wald lernc her to ken and sic ony thing she wald desyre . . . And thairefter within tua yeir she bure her first bairne And being delyverit in hir sisteris hous the blak man cam to her that first came to hir in Lochquhaber And callit him selff ane farie man ... On yule day she confest the devell quhilk she callis the farie man lay with her At quhilk tyme he bade hir leave Orkney.1
1618. Joan Willimot of Leicester. This Examinate saith, That shee hath a spirit which shee calleth Pretty, which was giuen vnto her by William Berry of Langholme in Rutlandshire, whom she serued three yeares ; and that her Master when hee gaue it vnto her, willed her to open her mouth, and hee would blow into her a Fairy which should doe her good ; and that shee opened her mouth, and he did blow into her mouth ; and that presently after his blowing, there came out of her mouth a Spirit, which stood vpon the ground in the shape and forme of a Woman, which Spirit did aske of her her Soule, which shee then promised vnto it.2
1633. Isobel Sinclair of Orkney. Sex times at the reathes of the year, shoe hath bein controlled with the Phairie.*
1653. 'Yorkshire. There was (he saith) as I have heard the story credibly reported in this Country a Man apprehended for sus- picion of Witchcraft, he was of that sort we call white Witches, which are such as do cures beyond the ordinary reasons and deductions of our usual practitioners, and are supposed (and most part of them truly) to do the same by ministration of spirits (from whence under their noble favours, most Sciences at first grow) and therefore are by good reason provided against by our Civil Laws, as being ways full of danger and deceit, and scarce ever otherwise obtained than by a devillish compact of the exchange of ones Soul to that assistant spirit, for the honour of its Mountebankery. What this man did was with a white powder which, he said, he received from the Fairies, and that going to a Hill he knocked three times, and the Hill opened, and he had access to, and conversed with a visible people ; and offered, that if any Gentleman present would either go himself in person, or send his servant, he would conduct them thither, or shew them the place and persons from whom he had his skill.' [Hotham's account ends here ; Webster continues first in his own words and then in inverted commas as if quoting, but gives no authority.] To this I shall only add thus much, that the man was accused for invoking and calling upon evil spirits, and was a very simple and illiterate person to any mans judgment, and had been formerly very poor, but had gotten some pretty little meanes to maintain himself, his Wife and diverse small children, by his cures done with this white powder, of which there were sufficient proofs, and the Judge asking him how he came by the powder, he told a story to this effect. ' That one night before day was gone, as he was going home from his labour, being very sad
1 County Folklore, iii, Orkney, pp. 112-14; Mnitland Club Misc., ii, pp. 188-9.
2 Wonder/nil Discoverie of Margaret and Phillip Flower, E 3.
3 Daly el I, p. 470.
Q 2
244
FAIRIES AND WITCHES
and full of heavy thoughts, not knowing how to get meat and drink for his Wife and Children, he met a fair Woman in fine cloaths, who asked him why he was so sad, and he told her it was by reason of his poverty, to which she said, that if he would follow her counsel she would help him to that which would serve to get him a good living ; to which he said he would consent with all his heart, so it were not by unlawful ways : she told him it should not be by any such ways, but by doing of good and curing of sick people ; and so warning him strictly to meet her there the next night at the same time, she de- parted from him, and he went home. And the next night at the time appointed he duly waited, and she (according to promise) came and told him that it was well he came so duly, otherwise he had missed of that benefit, that she intended to do unto him, and so bade him follow her and not be afraid. Thereupon she led him to a little Hill and she knocked three times, and the Hill opened, and they went in, and came to a fair hall, wherein was a Queen sitting in great state, and many people about her, and the Gentlewoman that brought him, presented him to the Queen, and she said he was welcom, and bid the Gentlewoman give him some of the white powder, and teach him how to use it, which she did, and gave him a little wood box full of the white powder, and bad him give 2 or 3 grains of it to any that were sick, and it would heal them, and so she brought him forth of the Hill, and so they parted. And being asked by the Judge whether the place within the Hill, which he called a Hall, were light or dark, he said indifferent, as it is with us in the twilight ; and being asked how he got more powder, he said when he wanted he went to that Hill, and knocked three times, and said every time I am coming, I am coming, whereupon it opened, and he going in was conducted by the aforesaid Woman to the Queen, and so had more powder given him. This was the plain and simple story (how- ever it may be judged of) that he told before the Judge, the whole Court, and the Jury, and there being no proof, but what cures he had done to very many, the Jury did acquit him.' '
1655. It might be here very seasonable to enquire into the nature of those large dark Rings in the grass, which they call Fairy Circles, whether they be the Rendezvouz of Witches, or the dancing place of those little Puppet Spirits which they call Elves or Fairies.1
1661. Jonet Watson of Dalkeith. She confessed thai three months before the Devill apeired vnto her, in the liknes of ane prettie boy, in grein clothes. As also about the tyme of the last BaiHe-fyre night, shoe was at a Meitting in Newtoun-dein with the Deavill, who had grein cloathes vpone him, and aneblak hatt vpone his head ; wher schoe denyd Christ, and took her self to be the servant of the Deivill.3
1662. Isobel Gowdie of Auldearne. I was in the Downie-hillis, and got meat ther from the Qwein of Fearrie, mor than I could eat. The Qwein of Fearrie is brawlie clothed in whyt linens, and in whyt and browne cloathes, &c. ; and the King of Fearrie is a braw man, wcill favoured, and broad faced, &c. Ther wes elf-bullis rowtting
1 Webster, pp. 300-2. 2 More, p. 232. 3 Pitcairn, iii, p. 601.
FAIRIES AND WITCHES
245
and skoylling wp and downe thair and affrighted me ... As for Elf- arrow-heidis, the Devill shapes them with his awin hand, and syne deliueris thame to Elf-boyes, who whyttis and dightis them with a sharp thing lyk a paking needle . . . We went in to the Downie hillis ; the hill opened, and we cam to an fair and large braw rowme in the day tym. Thair ar great bullis rowtting and skoylling ther, at the entrie, quhilk feared me ... The Devill wold giw ws the brawest lyk money that ewer wes coyned ; within fowr and twantie houris it void be horse-muke.1
1662. Janet Breadheid of Auldearne. He gaw me ane piece of money, lyk a testain . . . and gaw me an vthir piece of money, lyk the first, bot they both turned read, and I got nothing for thaim.2
1662. Bute. [The devil] 'gave her ane elf errow stone to shott him [a child of seven] which she did ten dayes therafter that the child dyed imediately therafter. Jonet Morisoune declares the devill told her it was the fayries that took John Glas child's lyfe. Mcfersone in Keretoule his dochter lay sick of a very unnaturall disease. The disease quhilk ailed her was blasting with the faryes and that she healed her with herbes. Item being questioned about her heileing of Alester Bannatyne who was sick of the lyk disease answred that he was blasted with the fairyes also and that she heiled him thereof with herbs and being questioned anent hir heileing of Patrick Glas dochter Barbara Glas answred that she was blasted with the faryes also. Being inquired quhat difference was betwix shooting and blasting sayes that quhen they are shott ther is no recoverie for it and if the shott be in the heart they died presently bot if it be not at the heart they will die in a while with it yet will at last die with it and that blasting is a whirlwinde that the fayries raises about that persone quhich they intend to wrong quhich may be healed two wayes ether by herbs or by charming.' 3
1664. Alice Duke of Wincanton, Somerset. When the Devil doth anything for her, she calls for him by the name of Robin, upon which he appears.4
1664. Elizabeth Style of Wincanton, Somerset. When she hath a desire to do harm, she calls the Spirit by the name of Robin?
1670. Jean Weir of Edinburgh. When she keeped a school at Dalkeith, and teached childering, ane tall woman came to the declarant's hous when the childering were there ; she had, as appeared to her, ane chyld upon her back, and on or two at her foot; and the said woman desyred that the declarant should imploy her to spick for her to the Queen of Farie, and strik and battle in her behalf with the said Queen (which was her own words).6
1677. Inveraray. Donald Mcllmichall was tried 'for that horrid cryme of corresponding with the devill ' ; the whole evidence being that he entered a fairy hill where he met many men and women 'and he playd on trumps to them quhen they danced'.7
1 Pitcairn, iii, pp. 604, 607, 611, 613. 2 Id., iii, p. 617.
3 Highland Papers, iii, pp. 19, 23, 27. 4 Glanvil, pt. ii, p. 152.
5 Id., ii, p. 137. 6 Law, p. 27 note. 1 Highland Papers^ iii, pp. 36- 8.
246 TRIAL FOR WITCHCRAFT
1697. Margaret Fulton in Renfrewshire. She was reputed a Witch, has the Mark of it, and acknowledged that her Husband had brought her back from the Paries?
1697. James Lindsay, alias Curat, in Renfrewshire. He was called the Gleid, or Squint-Ey'd ElrT.2
Nineteenth century. It was the common rumour that Elphin Irving came not into the world like the other sinful creatures of the earth, but was one of the Kane-bairns of the fairies, whilk they had to pay to the enemy of man's salvation every seventh year. The poor lady- fajry, — a mother's aye a mother, be she Elve's flesh or Eve's flesh, - hid her Elf son beside the christened flesh in Marion Irving's cradle, and the auld enemy lost his prey for a time . . . And touching this lad, ye all ken his mother was a hawk of an uncannie nest, a second cousin of Kate Kimmer, of Barfloshan, as rank a witch as ever rode on ragwort.*
APPENDIX II
TRIAL OF SILVA1N NEVILLON AND GENTIEN LE CLERC AT ORLEANS, 1614-15
[This trial is included here as a specimen of purely ritual witch- craft, without spell-casting.]
Arrest 6° procedure Jaicte par It Lieutenant Critninel d Orleans, centre Siluain Neuillon, Gentien le Clerc dit Ninette, &> Mathurin Ferrand du village de Nouan en Sologne, conuaincus de sortilege le 20 Juin 1614.
Le Vendredy 20 luin 1614 ledit Lieutenant procedant a 1'audition dudit Neuillon couureur & Masson, aage de 77 ans.
Ledit Lieutenant Criminel luy ayant dit qu'il luy vouloit faire raire ou razer le poil & changer d'habits : afin qu'il diet verite. L'accuse s'escria en ces mots, Comment me veut-on faire mourir, Messieurs, si ie vous confesse la verite, vous ne me ferez pas razer.
A confesse auoir este au Sabbat prez Nouan, en vn lieu nomme Oliuet,
Dit que le Sabbat se tenoit dans vne maison, ou il vit a la chemine'e come ledit Sabbat se faisoit, vn homme noir duquel on ne voyoit point la teste, & deux cheures ou boucs en la mesme maison ayant grand poil noir. II y auoit 200. personnes tous masquez, except^ vn nomme Ferrand. Qu'allant a 1'orTrande aucuns baillent de 1'argent comme a 1'Eglise.
Vit aussi vn grand homme noir a 1'opposite de celuy de la cheminee, qui regardoit dans vn liure, dont les feuillets estoient noirs & bleuds, & marmotoit entre ses dents sans entendre ce qu'il disoit, leuoit vne hostie noire, puis vn calice de meschant estain tout
1 Siuiducismus Debellatus, p. 50. * Id., p. 25.
8 Cunningham, pp. 246, 251
AT ORLEANS, 1614-15 247
crasseux. Vit que tous les assistans dar>9oient en bransles dos a dos, & deux boucs ou cheures auec eux. II y auoit des viandes si fades qu'il n'en peut aualler, & croit que c'estoit de la chair de cheual, & que ledit home noir parloit comme si la voix fut sortie d'vn poinson : Et vit enuiron douze enfans portez par des femmes, & que le Diable batit vne femme auec vn baston, de ce qu'elle n'auoit pas apporte son enfant comme elle auoit promis, bailloit ledit homme noir des gasteaux auxdits petits enfans.
Dit que ceux qui ne vont au Sabbat, payent huict sols, qu'il y a des processions ou il a veu par fois six cens personnes, que les deux Diables qui estoient au Sabbat, 1'vn s'appelloit 1'Orthon, & I'autre Traisnesac, & qu'ils se baissoient enuers ceux qui leur emmenoient leurs enfans comme pour les remercier, & baisoient leursdits enfans au cul.
Dit qu'il a veu le Diable en plusieurs fac,ons, tantost comme vn bouc, ayant vn visage deuant & vn autre derriere, ores comme vn gros mouton.
Qu'on baptise des enfans au Sabbat auec du Cresme, que des femmes apportent, & frottent la verge de quelque homme, & en font sortir de la semence qu'elles amassent, & la meslent auec le Cresme, puis mettent cela sur la teste de 1'enfant en pronon£ant quelques paroles en Latin.
Dit aussi auoir veu des Sorciers & Sorcieres qui apportoient des Hosties au Sabbat, lesquelles elles auoient garde lors qu'on leur auoit bailie a communier a 1'Eglise, & que le Diable faisoit des gestes comme en depitant sur icelles Hosties, desquelles on faisoit de la poudre, & quelque fois on les mettoit dans 1'eau, & que le Diable estoit fort ayse quand on luy apportoit lesdites Hosties.
Dit auoir ouy dire £t Guilleaumcle Clerc dit Nitelle, que pour auoir faict mourir vn homme le Diable donnoit de recompence huict sols, & pour vne femme cinq sols.
Dit que le Diable les bat au Sabbat, quand ils ne scauent rendre compte d'auoir fait quelque mal, & qu'il leur dit en se separant vengez vous, autrement vous mourrez.
Dit que le iour qu'on a este" a la Messe, on ne peut estre ensor- celle, ou qu'on a vn Agnus Dei sur soy, que bien souuent ils appellent 1'Hostie lean le blanc, que les femmes chantent des chasons en 1'honneur du Diable, & qu'k 1'entree & sortie de table au Sabbat, on dit au Diable nous vous recognoissons pour nostre maistre, nostre Dieu, nostre Createur.
Que le Diable dit le Sermo au Sabbat, mais qu'on n'entend ce qu'il dit, parce qu'il parle come en grodant, & qu'il iette de la poudre par toute 1'assemblee, come on fait de 1'eau beniste.
Vit qu'on frappoit dans 1'eau d'vne baguette, & aussi tost vit comme il luy sembloit que c'estoit de la gresle.
Dit estre alle souuent au Sabbat de son pied tout esueille', & ne se grassoit point, d'autant que c'estoit folie de se graisser quand on ne va pas loing.
Dit que le Diable monstre une forme de membre viril au Sabbat, ong comme vne chandelle, & qu'il vit vne femme qui le baisa par la.
248 TRIAL FOR WITCHCRAFT
Dit que les Sorciers ne peuuent faire mal le Vendredy, a cause que Dieu y auoit souffert la mort, & estoit verm au monde ledit iour.
Dit qu'il y a des Sorciers qui nourrissent des Marionettes, qui sont de petits Diableteaux en forme de Crapaux, & leur font manger de la bouillie composed de laict & de farine, & leur donnent le premier mourceau, & n'oseroient s'absenter de leur maison sans leur deman- der congf*, & luy faut dire combien de temps ils seront absens, comme trois ou quatre iours, & si elles disent que c'est trop, ceux qui les gardent, n'osent faire leur voyage ny outre-passer leur volonte\
Et quand ils veulent aller en marchandise ou ioiier, & S9auoir s'il y fera bon, ils regardent si lesdites Marionettes sont ioyeuses, en ce cas ils vont en marchandise, ou ioiier : mais si elles sont maussades & tristes, ils ne bougent de la maison, & le plus souuent lesdites Marionettes vsent enuers eux de grandes menaces.
Interroge ledit Neuillon par ledit Lieutenant Criminel, si a son aduis vn luge pourroit faire prendre lesdites Marionettes, veu que ce sont Demons familliers.
Respond qu'vn bon luge pourroit bien faire emporter lesdites Marionettes, d'autant qu'elles craignent fort les bons luges : mais qu'vn luge qui ne feroit pas bien la Justice, ny gagneroit rien, & que les Sorciers peuuent ensorceller vn meschant luge, parce que Dieu 1'a abandonne.
Dit qu'il a veu bailler au Sabbat du pain benist, & de 1'encens, mais il ne sentoit bon comme celuy de 1'Eglise, & que c'estoit yn des Diables nomrn^ Orthon qui le donnpit, lorsque Tramesabot disoit la Messe, & qu'auant la commencer il iettoit de 1'eau beniste qui estoit faicte de pissat, & faisoit la reverence de 1'espaule, & disoit, Asperges Diaboli.
Ledit Neuillon estoit conuaincu par le procez, d'auoir empoisonne & faict mourir plusieurs personnes & bestiaux, & d'auoir faict d'autres maux.
Gentil ou Gentie le Clerc dit, que sa mere le presenta (dit-on) en 1'aage de trois ans au Sabbat, a vn bouc, qu'on appelloit 1'Aspic. Dit qu'il fut baptise au Sabbat, au Carroir d'Oliuet, auec quatprze ou quinze autres, & que leanne Geraut porta du Chresme qui estoit jaune dans vn pot, & que ledit Neuillon ietta de la semence dans ledit pot, & vn nomm£ Semelle, & broiiilloient cela auec vne petite cuilliere de bois, & puis leur en mirent a- tous sur la teste.
II vit marquer plusieurs personnes, mais les femmes principalement entre les tetins.
Qu'on bailie k baiser la paix comme a 1'Eglise, & que cela semble vne tuille, & qu'on y bailie vn denier ou vn double allant \ 1'offrande, 1'eau beniste est iaune comme du pissat d'asne, & qu'apres qu'on la iettee on dit la Messe, & que c'est le Diable qui la dit, qu'il a vne Chasuble qui a vne croix : mais qu'elle n'a que trois barres : & tourne le dos a I'Autel quand il veut leuer 1'Hostie & le Calice, qui sont noirs, & marmote dans vn liure, duquel la couuerture est toute velue comme d'vne peau de loup,auec des feuillets blancs & rouges, d'autres noirs.
AT ORLEANS, 161415 249
Et quand ledit homme noir a iette, ou iette de 1'eau beniste, chacun des assistans, se iette en terre comme on faict k 1'Eglise sur la fosse des trespassez, auec vn morceau de hou qui a trois feuilles au bout. Apres la Messe on dance, puis on couche ensemble, hommes auec hommes, & auec des femmes. Puis on se met a table, ou il n'a ianiais veu de sel. Et n'y a autre viande que grenouille & anguilles, & point de vin ains de I'eau.
Dit qu'il a cognu des hommes & s'est accouple auec eux ; qu'il auoit vne couppe ou gondolle par le moyen de laquelle toutes les femmes le suiuoient pour y boire.
Qu'au Sabbat on y blasphemoit souuent, disant chardieu, c'est vne belle chose qu'ils font blanchir pour qu'on la voye de plus loing, & puis la mangent, & quand ils 1'ont mange il n'y en a plus, que les Prestres font cela pour amuser le monde, & que c'est vn beau lanicot, qu'il y auoit plus d'acquest en sa Marionette qu'en Dieu. Et auoit veu souuent la Marionette dudit Neuillon, qui est comme vn gros crapaut tout noir, comme d'vne fourrure noire, & estoit dans vne boe'tte cache soubs vn carreau, qui sautoit & leuoit quand on vouloit donner a manger audit crapaut. Qu'il 1'a veu encore puis six sep- maines en la ruelle du lict dudict Neuillon, & qu'il a veu qu'il 1'appor- toit vne autre fois dans son manteau, qu'il luy a dit vne douzaine de fois, que s'il vouloit il luy en feroit auoir vne. Qu'il y auoit plus profit en icelle qu'en Dieu, & qu'il ne gagnoit rien a regarder Dieu : mais que sa Marionette luy apportoit tousiours quelque chose.
Confesse auoir faict mourir plusieurs personnes, & qu'il sc.ait faire dancer les bceufs dans vn cercle qu'il fait, & qu'vne vieille luy apprins.
Ils furent condamnez par sentence a estre pendus & bruslez. Appel en la Cour, ou au rapport de Monsieur Berulle, Conseiller en la seconde Chambre des Enquestes, deux Sorciers moururent. Cepen- dant Gentien le Clerc seul, fut condamne par Arrest du 4 Feurier 1615.
APPENDIX III
A. NAMES OF WITCHES IN COVENS
i
1440. Machecoul
[Three were executed ; of four equally guilty two fled, and two had died previously.]
1. Antonio Prelati 8. Henri Griart [executed]
2. Bertrand Poulein 9. Jean Rossignol [dead]
3. Etienne Corrillaut [executed] 10. Lenano Ceva
4. Etiennette Blanchu ir. Perrine Martin
5. Eustache Blanchet 12. Robin Romulart [dead]
6. Gilles de Rais [executed] 13. Roger de Bricqueville [fled]
7. Gilles de Sill^ | fled]
25o NAMES OF WITCHES IN COVENS
1. Ales Hunt
2. Ales Mantield
3. Ales Newman
4. Annis Glascocke
5. Annys Heade
6. Cysley Celles
7. Elizabeth Bennet
1582. Essex. St. Osyth
8. Elizabeth Ewstacc
y. Joan Pechey
10. Joan Robinson
1 1. Margaret Grevell
i 2. Margery Sammon
13. Ursley Kemp
1590. North Berwick
[Those marked with a star are the nine who took part in the great attempt on lames VI's life. Of these four were tried and executed. Of the rest of the Covens, Christian Tod, Donald Robson, and Robert Grierson were executed as witches in 1594, and Beigis Tod in 1 608. The others appear to have escaped altogether.]
*i, 2. Agnes Sampson and her 33. John Couper
*34. John Fian [officer]
35. John Gordon [Gray-meill]
36. John McGill
37. Kaet Gray
38. Kait Wallace
39. Malie Geddie
40. Margrett Aitchison
41. Meg Begton
42. Meg Dunn
43. Meg Stillcart
*44- Margret Thomsoun
45. Marion Bailzie
46. Marion Congilton
47. 48. Marion Linkup and her
sister
49. Marion Nicholson
50. Marion Paterson
51. Marion Scheill [Shaw]
52. Marion . . . [Irish Marion] Masie Aitchison
Michael Clark Richard Graham Robert Grierson
4- 5-
8.
«J- 10.
1 1.
12.
daughter Agnes Stratton Alexander Quhytelaw Annie Richardson *6. Barbara Napier 7. Beigis Tod Bessie Broune Bessie Gwlene [Cowan] Bessie Robson Bessie Thomson Bessie Wright
13. Catherine Campbell
14. Catherine Duncan
15. Catherene McGill if*. Christian Carrington i 7. Christian Tod
Donald Robson Duncan Buchanan Euphemia McCalyan Geillis Duncan Gilbert McGill Helen louder Helen Quhyte Issobell Gylour [Gylloun] Issobell Lauder Jannet Blandilands
28. Jonnet Campbell
29. Jonet Gaw [Gall]
30. Jonet Logan
31. Jonet Nicholson "32. Jonet Stratton
'18. 19.
'20. 21. 22.
23- 24.
25- 26.
27-
53-
54
55- '56.
57, 58. Thomas Burnhill and his wife
59, 60. ... Stobbeis[2 women]
6 1. Archie Henillis' wife '62. George Mott's wife
63. John Ramsay's wife
64. Nicoll Murray's wife
NAMES OF WITCHES IN COVEN 8251
4 1597. Aberdeen
[The following were executed. ]
i. Andro Man >. Christen Reid
Issobell Oige
4. Issobell Richie
5. Helen Rogie
6. Jonet Grant
7. Jonet Spaldarg
8.
9- 10. 1 1 .
12.
Jonet Wishert Katherine Gerard Margrat Bean Margrat Og Marion Grant Thomas Leyis [officer]
[The following took a leading part in the ceremonies and were tried ; seven were banished ; no record as to the fate of the rest.]
1. Agnes Wobster 8. Helen Fraser
2. Beatrice Robbie [banished] 9. John Leyis [banished]
3. Bessie Thorn
4. Christen Mitchell
5. Ellen Gray
6. Elspet Leyis [banished]
7. Issobell Coky
10. 11. 12.
Jonet Davidson [banished] Jonet Leyis [banished] Jonet Lucas [banished] Violet Leyis [banished]
1613. Lancashire
[Ten were executed ; Elizabeth Demdike died in prison ; Jennet Preston was acquitted, but was executed later. I suggest Jennet Hargreaves as the thirteenth, for she was the only one who was first at Malking Tower and afterwards in prison.]
1. Alice Nutter
2. Alizon Device
3. Anne Redferne
4. Anne Whittle
5. Elizabeth Demdike [officer]
6. Elizabeth Device
7. Isobel Robey
8. James Device
9. Jane Bulcock
10. Jennet Hargreaves
1 1. Jennet Preston
12. John Bulcock
13. Katherine Hewit
1617. Guernsey
1. Collas Becquet
2. Collette du Mont [officer]
3. Isabel Becquet
4. Marie Becquet
5. The woman Fallaisc
6. The woman Hardie
7. A woman she did not know 8-13. Six others there she did
not know
252 NAMES OF WITCHES IN COVENS
1644. [Seven were executed.]
1. Catherine Logic
2. Catherine Thomson
3. Elspet Cant
4. Helen Hill
5. Helen Thomson
6. Isobel Young
7. Janet Lowrie
7 Queensferry
8. Janet Mowbray
9. Margaret Brown to. Margaret Dauline
1 1. Marion Dauline
12. Marion Little
13. Marion Stein
1649.
1. Anne Smith
2. John Lamen Sr.
3. John Lamen Jr.
4. John [PJoan] Lamen
5. John Palmer
6. John Salmon, Sr
7. Joseph Salmon
1. Barbara Erskin
2. Bessie Paton
3. Elspet Black
4. James Hudston
5. James Kirk
6. Jonet Millar
7. Jonet Pater son
Herts. St. Albans
8. Judeth Salmon
9. Mary Bychance
10. Mary Lamen, Sr
1 1 . Mary Lamen, Jr
12. Sarah Smith
13. Widow Palmer
1658.
9 Alloa
8. Jonet Reid
9. Kathren Black Kathren Renny Margret Demperstoun Margret Duchall Margret Tailzeour
10. 1 1.
12.
IO
1 66 1. For far
[The two Covens were led, one by Helen Cothills. I have put in the first most frequently together.]
1. Agnes Sparke
2. Andrew Watson
3. Elspet Alexander
4. Elspet Bruce
5. Helen Alexander
6. Helen Guthrie [officer]
7. Isobel Dor ward
1. Bessie Croket
2. Christen Whyte
3. George Ellies
4. Helen Cothills- [officer]
8.
9- 10. n.
12.
'3-
Helen Guthrie, the other by Coven the names which occur
Isobel Shyrie John Tailzeour Jonet Howit Jonet Stout Katherene Portour Mary Rynd
5. Isobel Smith
6. Jonet Barrie
7. Katharene Wallace
8. Margaret Nicholl
NAMES OF WITCHES IN COVENS
253
9. Marjorie Ritchie
10. . . . Finlason
11. ... Hebrone
Barbara Ronald Bessie Hay Bessie Wilson Elspet Nishie Issobell Gowdie Issobell Nicoll Janet Breadheid
3- 4-
5-
6.
7-
3-
4-
5- 6.
7-
1662.
12, 13. Two unnamed women mentioned by Katharene Portour.
ii
Auldearne
8.
9- 10.
i r.
12.
Janet Burnet
John Taylor
John Young [officer]
Jean Marten [the Maiden]
Margret Brodie
Margret Wilson
12
1662. Kinross-shire. Crook of Devon
Agnes Brugh Agnes Murie Agnes Pittendreich Bessie Henderson Bessie Neil Christian Grieve Isabel Rutherford
8. Janet Brugh
9. Janet Paton (of Crook)
10. Janet Paton (of Kilduff )
11. Margaret Huggon
12. Margaret Litster
13. Robert Wilson
1662. Hartford, Conn.
[Though the published records are incomplete, the number of names surviving suggests that a Coven existed here.]
1. Andrew Sanford 7. Rebecca Greensmith
2. Elizabeth Seager 8. William Ayres
3. James Walkley 9. Goodwife Ayres
4. Judith Varlet 10. Goodwife Grant
5. Mary Sanford ii. Goodwife Palmer
6. Nathaniel Greensmith 12. Goodwife Sanford
5- 6.
14 1662. Bute
Agnes ... in Gortenis Annie Heyman[the Maiden] Cirstine Ballantyne [the
Maiden]
Donald McCartour Elspet Galie Elspeth Gray Elspet NcWilliam
8. Elspeth Spence
9. Issobell More McKaw 10. Issobell NcNeill
11. Issobell NcNicoll
12. Jonet McConachie
13. Jonet McNeill
14. Jonet McNickell
15. Jonet Isack
1 6. Jonet Morison
17. Jonet Nicoll
1 8. John Galy
19. Kathrine Cristell
20. Kathrine Frissell
21. Kathrine McWilliam
254 NAMES OF WITCHES IN COVENS
22. Kathrine Moore
23. Kathrine Stewart
24. Margaret McNeill
25. Margaret McNickell
28. Margaret NcWilliam
29. Margaret Smith
30. Marie McKaw
31. Marie More NcCuill Marie Stewart Patrick McKaw
26. Margaret Ncilduy 32.
27. Margaret NcLevin 33.
[Besides eleven other incomplete names, of which five can be identified as being already mentioned above, leaving six to add to that number, i. e. thirty-nine in all.]
1664. Somerset
[In the first Coven I have put the names which occur most frequently together in the evidence.]
1. Alice Duke
2. Alice Green
3. Anne Bishop [officer]
4. Catharine Green
5. Christian Green
6. Dinah Warberton
7. Dorothy Warberton
8.
9- 10.
r r.
'3-
Elizabeth Stile Henry Walter Jone Syms Mary Green Mary Penny Mary Warberton
Christopher Ellen James Bush John Combes John Yining Julian Cox- Margaret Agar [officer ?] Margaret Clarke
3- 4-
5- 6.
7-
1. Anne Driden
2. Anne Foster
3. Anne Usher
4. Eli/abeth Pickering
5. John Crauforth
6. Lucy Thompson
7. Margaret Aynsley
8. Rachel King
9. Richard Dickes ro. Richard I^annen
1 1 . Thomas Bolster
12. Thomas Dunning
13. . . . Durnford
r6 Northumberland
S. Margarett(whoscsurnameshe
knowes not) 9. Michael Aynsley 10. William Wright 11-13. And three more, whose names she knowes not
•7 1697. Renfrewshire. Bargarran
1. Agnes Naismith 8. John Reid
2. Alexander Anderson 9. Katherine Campbel
3. James Lindsay ro. Margaret Fulton
4. Janet Rodgers n. "
5. Janet Wagh 12.
6. Jean Fulton [officer J 13.
7. John Lindsay
Margaret Laing Margaret Rodgers Martha Semple
255
B. NAMES OF WITCHES
[Guernsey being a law unto itself in the matter of names, the following remarks refer only to England and Scotland.]
The lists of witch-names bring to light several facts as regards the women. One of these is the entire absence of Saxon names, such as Gertrude, Edith, Hilda ; Old Testament names are so few in number as to be negligible ; Scandinavian names are not found ; the essen- tially Puritan names, such as Temperance, hardly occur; but the great mass of the names fall under eight heads .with their dialectical differences: i, Ann (Annis, Agnes, Annabel); 2, Alice (Alison); 3, Christian (Christen, Cirstine) ; 4, Elizabeth (Elspet, Isobel, Bessie) ; 5, Ellen (Elinor, Helen) ; 6, Joan (Jane, Janet, Jonet) > 7, Margaret (Marget, Meg, Marjorie) ; 8, Marion (Mary).
At first sight the list suggests New Testament and Greek influence ; and though I am not prepared to dispute this, I would point out (i) that there was a British goddess called Anna, which may account not only for all the forms of Ann but also for the terminations in Alison and Marion ; (2) that the name Christian clearly indicates the presence of another religion ; (3) that there is at present nothing to prove that Isobel is a variant of Elizabeth — it is quite possible that Isobel was the original name and that the missionaries ' Christian- ized ' it as Elizabeth ; (4) that Helen was a pre-Christian name in Great Britain ; (5) that Margaret may have been originally Marget, the spelling and pronunciation being influenced by the Greek form J and as g and y are dialectically interchangeable, Marget would be the same as, or closely allied to, the Finnish Marjatta.
If Christianity had obtained the hold on the people which the ecclesiastical writers would have us believe, the name Mary should surely have been the most common, but it hardly occurs in Great Britain before 1645, while Marion is hardly used after that date. This looks as though Marion were the earlier form, and Mary may therefore be merely the contraction of the longer name.
As regards the name Joan I can offer no explanations or sugges- tions. I can only call attention to its overwhelming preponderance in comparison with the others.
In the lists the names are arranged without regard to local differ- ences of spelling. The surnames are in alphabetical order.
Abre Grinset Dunwich 1663
Agnes Allene Crook of Devon 1662
Agnes Beveridge Crook of Devon 1662
NAMES OF WITCHES
Agnes Brodie Agnes Browne Agnes Brugh Agnes Finnic Agnes Forbes Agnes Frame Agnes Grant Agnes Murie Agnes Naismith Agnes Pittendreich Agnes Rawsterne Agnes Sampson Agnes Sharp Agnes Sparke Agnes Stratton Agnes Torrie Agnes Williamson Agnes Wobster Agnes ... in Gortenis
Alester McNiven Alexander Bell Alexander Elder Alexander Hamilton Alexander Hunter Alexander Ledy Alexander Quhytelaw Alexander Shepheard Alexander Sussums
Alice Dixon Alice Dixon Alice Duke Alice Gooderidge Alice Gray Alice Green Ales Hunt Alice Huson Alice Kyteler Ales Mansfield Ales Newman Alice Nutter Alice Priestley Alse Young Alizon Device Alison Dick Alesoun Peirsoun
Allan McKeldowie Amy Duny
Auldearne
Northampton
Crook of Devon
Edinburgh
Aberdeen
Aberdeen
Auldearne
Crook of 1 >evon
Bargarran
Crook of Devon
Lanes
North Berwick
Crook of Devon
For far
North Berwick
Auldearne
Samuelston
Aberdeen
Bute
Bute
Auldearne
Auldearne
Edinburgh
East Lothian
Auldearne
N. Berwick
Auldearne
Suffolk
Essex
Northumberland
Somerset
Burton-on-Trent
Lanes
Somerset
St. Osyth
Burton Agnes
Ireland
St. Osyth
St. Osyth
Lanes
Lanes
Connecticut
Lanes
Kirkcaldy
Fifeshire
Orkney Essex
1662 161 2 1662 1644
'597
r597 1662
1662 1697 1662 1613
1662 1661
1590 1662
1662
'597 1662
1642 1662 1662 1630 1649 1662
T59° 1662
1646
1645
1673 1664
1597 1613
1664 1582 1664
1582 1582 1613 1613 1647 1613 1636 1588
1616 1645
NAMES OF WITCHES
257
Amie Ilyndman, Snr. Amie Hyndman, Jnr.
Andro Man Andrew Sanford Andrew Watson
Anne Ashby Ann Baites Anne Baker Anne Bishop Anne Blampied Anne Bodenham Anne Gate Anne Cooper Annas Craigie Anne Crunkshey Anne Desborough Anne Driden Anne Foster Ann Foster Annis Glascocke Anne Grut Annis Heade Annie Heyman Anne Hunnam Anne Leach Anne Martyn Anne Massq Anne Parker Anne Parteis Anne Pearce Anne Redferne Annie Richardson Anne Smith Annabil Stuart Anie Tailzeour Annaple Thomson Anne Usher Anne West Anne Whitfield Anne Whittle
Anthony Hunter Archibald Man Arthur Bill
Barbara Erskeine Barbara Friece Barbara Napier
2401
Bute 1662
Bute 1662
Aberdeen 1597
Conn. 1662
Forfar 1661
Maidstone 1652
Northumberland 1673
Leicester 1619
Somerset 1664
Guernsey 1629
Salisbury 1633
Much Holland, Essex 1645
Clacton, Essex 1645
Crook of Devon 1662
Lanes. 1613
Hunts 1646
Northumberland 1673
Northumberland 1673
Northampton 1674
St. Osyth 1582
Guernsey 1614
St. Osyth 1582
Bute 1662
Scarborough 1651
Misley, Essex 1645
Maidstone 1652
Guernsey 1617
Suffolk 1645
Northumberland 1673
Suffolk 1645
Lanes 1613
N. Berwick 159°
St. Albans 1649
Paisley 1678
Orkney 1633
Borrowstowness 1679
Northumberland 1673
Lawford, Essex 1645
Northumberland 1673
Lanes 1613
Northumberland 1673
Auldearne 1662
Northampton 1612
Alloa 1658
Auldearne 1662
N. Berwick 1590
R
25,S N A M K S O F \Y ITCH K S
Barbara Ronald Auldearne
Beak Taiss Beigis Tod
Beatrice Laing Beatrice Robbie
Aberdeen N. Berwick
Pittenweem Aberdeen
1662
1597 '59*
1704 1597
Cirstine Ballantyne Christian Carington Christian Carrington Christian Graham Christian Green Christian Grieve Christine Harnon Christiane Lewingstone Christen Miller Christen Mitchell Christen Reid Christian Saidler Christian Tod Christen Whyte Christiane Wilson Christian Young
Christopher Dixon Christopher Ellen Christopher Hargreaves Christopher Howgate
Cysley Celles Cecile Vaultier
Collas Becquet Collette Becquet Collette de 1'Estal Collette Dumont Collette Gascoing Collette la Gele"e Collette Robin Collette Salmon Collette Sauvage Collette Tourtel
Bute
N. Berwick
N. Berwick
Glasgow
Somerset
Crook of Devon
Guernsey
Leith
Aberdeen
Aberdeen
Aberdeen
Edinburgh
N. Berwick
Forfar
Dalkeith
Crook of Devon
Northumberland
Somerset
Lanes
Lanes
St. Osyth Guernsey
Guernsey Guernsey Guernsey Guernsey Guernsey Guernsey Guernsey Guernsey Guernsey Guernsey
1662
1597
159° 1622
1664 1662 1617 1597 1597 '597 1597 1597
159° 1661
1661 1662
1673 1664
1613 1613
1582
1617 1617 1622 1617
1624 1622
1639 1576
Deliverance Hobbs Dirah Warberton
Donald McCartour Donald Robesoune
Salem Somerset
Bute
N. Berwick
1692 1664
1662 159°
N A M E S OF WITCHES
259
Doll Bilby Dorothy Green Dorothy Warberton
Duncan Buchquhannane
Bessie Aiken Elspet Alexander Elizabeth Astley Elizabeth Atchinson Bessie Bathgate Elizabeth Bennet Elspet Blak Bessie Browne Elspet Bruce Elspet Cant Elizabeth Chandler Elspet Chisholme Elizabeth Clark Elizabeth Clawson Bessie Croket Elizabeth Demdike Elizabeth Dempster Elizabeth Device Elizabeth Dickenson Bessie Dunlop Elizabeth Duquenin Elizabeth Ewstace Elspet Falconer Elspet Findlay Elizabeth Fletcher Elspett Forbes Elizabeth Francis Bessie Friece Elspet Galie Elizabeth Garlick Elizabeth Gauvein Elspet Gilbert Elizabeth Godman Elizabeth Gooding Bessie Graham Elspet Graham Elspet Gray Bessie Gulene Elizabeth Hare Elizabeth Hargraves Elizabeth Harvy Bessie Hay Bessie Henderson Elizabeth Howgate
Burton Agnes
Northumberland
Somerset
N. Berwick
Edinburgh
Forfar
Lanes
Northumberland
Eymouth
St. Osyth
Alloa
N. Berwick
Forfar
Queensferry
Hunts
Auldearne
Manningtree
Conn.
Forfar
Lanes
Crook of Devon
Lanes
Knaresborough
Ayrshire
Guernsey
St. Osyth
Auldearne
Aberdeen
Knaresborough
Aberdeen
Chelmsford
Auldearne
Bute
Conn.
Guernsey
Auldearne
Conn.
Manningtree
Kilwinning
Dalkeith
Bute
N. Berwick
Essex
Lanes
Ramsey, Essex
Auldearne
Crook of Devon
Lanes
1664 1673 1664
1597 i66r 1613
1673 1634 1582 1658
1661 1644 1646 1662
1645 1692 1661 1613 1662 1613 1621
1576 1610 1582 1662
'597 1621
1597 1556 1662 1662
1657 1639 1662
'653 1645 1649 1661 1662
1590 1645 1613
1645 1662
1662 1613
R 2
260
N A M K S OF WITCHES
Bessie Hucheons Elizabeth Knap Elspet Laird Elizabeth le Hardy Elspet Leyis Elspet Macbeith Elspet Makhomie Bessie Moffat Elspet Moinness Elspet NcWilliam Bessie Neil Elspet Nishie Bessie Paton Bessie Paul Bessie Peterkin Elizabeth Pickering Elspeth Reoch Bessie Robson Elizabeth Sawyer Elizabeth Seager Elspet Smyth Elspeth Spence Elizabeth Stile Elizabeth Stile Elspet Strathaquhin Bessie Thorn Bessie Thomson Bessie Vickar Elizabeth Weed Bessie Weir Bessie Wilson Bessie Wright Elizabeth Wright Bessie Young
Ellen Bierley Ellen Gray Ellen Green Elinor Shaw
Euphemia McCalyan
Frances Dicconson Frances Moore
George Ellies Gideon Penman
Gilbert Fidlar Gilbert McGill
Giles Fenderlin
Auldearne
Groton
Auldearne
Guernsey
Aberdeen
Auldearne
Auldearne
Dalkeith
Aberdeen
Bute
Crook of Devon
Auldearne
Alloa
Aberdeen
Auldearne
Northumberland
Orkney
N. Berwick
Edmonton
Conn.
Aberdeen
Bute
Somerset
Windsor
Aberdeen
Aberdeen
N. Berwick
Borrowstowness
Hunts
Paisley
Auldearne
N. Berwick
Burton-on-Trent
Auldearne
Lanes Aberdeen Leicester Northampton
N. Berwick
Lanes Hunts
Forfar Crighton
Aberdeen N. Berwick
Leaven Heath
1662 1671 1662 1631
1597 1662
1662 1661
>597 1662 1662 1662 1658
'597 1662
1616
1590 1621
1662
1597 1662 1664
'579 '597 T597 '59°
1646 1678 1662 '59°
1597 1662
1613
'597 1619
1705 1590
1613 1646
1661 1678
1652
NAMES OF WITCHES
261
Geillis Duncan Gilles Hutton
Girette le Parmentier
Gracyenne Gousset Grace Hay
Grissell Gairdner Grissall Sinklar
Guillemine la Bousse Guillemine Vaultier
Hellen Alexander Hellen Clark Helen Cothills Helen Eraser Helen Guthrie Helen Hill Helen Inglis Hellen Jenkinson Helen Lauder Helene le Brun Helen Makkie Hellen Pennie Helen Rogie Helen Thomson Helen White
Henry Graver Henry Walter
Hugh Crosia
Isobel Adams Issabel Andrews Isobel Bairdie Issobell Barroun Isabel Becquet Isobel Black Issobell Burnett Issobell Coky Isabel Condie Isobell Crawford Isobel Dorward Issobell Forbes Isobel Friece Isobel Gairdner Isabel Gibson Issobell Gowdie Issobell Griersoune Isobell Gylour
N. Berwick Crook of Devon
Guernsey
Guernsey Lanes
Newburgh Auldearne
Guernsey Guernsey
Forfar
Manningtree
Forfar
Aberdeen
Forfar
Queensferry
Auldearne
Northampton
N. Berwick
Guernsey
Aberdeen
Aberdeen
Aberdeen
Queensferry
N. Berwick
Knaresborough Somerset
Conn.
Pittenweem
Northumberland
Edinburgh
Aberdeen
Guernsey
Crook of Devon
Aberdeen
Aberdeen
Crook of Devon
Irvine
Forfar
Aberdeen
Auldearne
Edinburgh
Crook of Devon
Auldearne
Edinburgh
N. Berwick
1662 1620
1613
1610 1662
1622 1610
1 66 1
1645 1661
'597 1661
1644 1661 1612
159° 1609
'597 J597
'597 1644
'59°
1621 1665
1693
1704 1673 1649
'597 1617
1662 1597 1662 1618 1661
'597 1662
1649 1662 1662 1607 '59°
262
NAMES OF WITCHES
Isobel Haldane Isobel Inch Issabell Johnson Isobell Lander Issobell Menteithe Isobel More NcKa\\ Isobel More Issobell NcNeill Issobell NcNicoll Issobell Nicoll Issobell Oige Isobel Ramsay Issobell Richie Issobell Robbie Isobel Robey Isabel Rutherford Issobell Shyrie Isabel Sidegraves Issobell Smith Issobell Strathaquhin Issabell Thompson Isobel Young
James Bush James Device James Hudston James Kirk James Og James Walkley
Jonet Anderson Jane Baites Jonet Barrie Jeanne Bichot jennet Bierley Jannet Blandilands Janet Breadheid Janet Brown Janet Brugh Jane Bulcock Janet Burnet Jonet Campbell Jonet Campbell Joan Cariden Joan Carrington Jonett Clark Jonet Cleracht Jen not Cooke Johan Cooper Jonet Corset Jennet Cronkshaw
Perth 1607
Irvine 1618
Northumberland 1673
N. Berwick 1590
Aberdeen 1597
Bute 1662
Auldearne 1662
Bute 1662
Bute 1662
Auldearne 1662
Aberdeen 1597
Edinburgh 1661
Aberdeen 1597
Aberdeen 1 597
Lanes 1613
Crook of Devon 1662
Forfar 1661
Lanes 1613
Forfar 1661
Aberdeen 1597
Northumberland 1673
Queensferry 1644
Somerset 1 664
I^ancs 1613
Alloa 1658
Alloa 1658
Aberdeen 1597
Conn. 1662
Edinburgh 1657
Northumberland l&73
Forfar 1 66 1
Guernsey 1619
Lanes 1613
Edinburgh '59°
Auldearne 1662
Edinburgh 1649
Crook of Devon 1662
Lanes 1613
Auldearne 1662
Edinburgh 1590
N. Berwick I59°
Faversham 1 645
Conn. 1651
Edinburgh '59°
Aberdeen 1597
Dalkeith 1661
Much Holland, Essex 1645
Pittenweem 1704
Lanes 1613
NAMES OF WITCHES
263
Janet Cunningham Jonet Davidson Jeanne de Bertran Jenette de Garis Jonet Degeddes Jennet Device Jennit Dibble Jonet Drever Jeannette Dumaresq Janet Finlay Jean Fulton Jonet Gaw (Gall) Jonet Grant Jonett Grant Jeanne Guignon Jonet Guissett Jennet Hargraves Jonet Hird Jonet Hood Jane Hopper Jane Hott Jonet Howit Jonet Hunter Jonet Isack Jonat Kaw Jean King Jeanne le Cornu Jeannette le Galle"es Jonet Leisk Jonet Leyis Jonet Logan Janet Lowry Jonet Lucas Joane Lucus Jane Makepiece Janet Man Janet Mathie Jonet McConachie Jonet Mcilmertine Jonet McNeill Jonet McNickell Jonet Mctyre Jenot Meiklejohn Jonet Millar Jonet Morison Janet Mowbray Jonet Nctyre Jonet Nicholson Jonet Nicoll Jonet Paiston
Edinburgh
Aberdeen
Guernsey
Guernsey
Aberdeen
Lanes
Knaresborough
Orkney
Guernsey
Auldearne
Bargarran
N. Berwick
Aberdeen
Edinburgh
Guernsey
Aberdeen
Lanes
Crook of Devon
Crook of Devon
Northumberland
Faversham
Forfar
Ayrshire
Bute
Perth
Innerkip
Guernsey
Guernsey
Aberdeen
Aberdeen
N. Berwick
Queensferry
Aberdeen
Northampton
Northumberland
Auldearne
Paisley
Bute
Bute
Bute
Bute
Bute
Dalkeith
Alloa
Bute
Queensferry
Bute
N. Berwick
Bute
Dalkeith
'59°
»597 1626
1631
1597 1613
1621 1615
1570 1662 1697
'59° 1597 1590
1597 1613
1662 1662
'673
1645 1661
1605 1662 1607 1662
1570 1597 1597
1644
1612
1673 1662 1678 1662 1642 1662 1662 1642 i66r 1658 1662
1644 1642
159° 1662
1661
264
N A M K S O F \V ITCHES
Jonet Paterson Janet Paton Janet Paton Joan Pechey Joan Peterson Jennet Preston Jonet Reid Jonet Reid Jonet Rendall Joan Robinson Janet Rodgers Janet Scot Janet Smith Jonet Smyth Jane Southworth Jonet Spaldarg Jonet Stewart Jonet Stout Jonet Stratton Jean Sutherland Jone Syms Janet Thomson Jeanne Tourgis Joane Vaughan Janet Wagh Joan Walliford Joane Wallis Joan VVaterhouse Jonet Watson Jean Weir Jennet Wilkinson Joane Willimot Jonet Wishert
John Brugh
John Bulcock
John Carington
John Clarke
John Combes
John Couper
John Crauforth
Johnne Damiet
John Douglas
John Fian
John Galie
John Gordon (Gray-meill)
John Lamen, Snr.
John Lamen, Jnr.
John Ley is
John Lindsay
Alloa
Crook of Devon
Kilduff
St. Osyth
Wapping
Lanes
Alloa
Orkney
Orkney
St. Osyth
Bargarran
Innerkip
Auldearne
Aberdeen
Lanes
Aberdeen
Edinburgh
Forfar
N. Berwick
Auldearne
Somerset
Edinburgh
Guernsey
Northampton
Bargarran
Faversham
Hunts
Chelmsford
Dalkeith
Edinburgh
Lanes
Leicester
Aberdeen
Edinburgh
Lanes
Conn.
Hunts
Somerset
N. Berwick
Northumberland
Edinburgh
Tranent
N. Berwick
Bute
N. Berwick
St. Albans
St. Albans
Aberdeen
Bargarran
i65& 1662 1662 1582 1652 1613 1658
1629 1582 1697 1662 1662
1597 1613
1597
'597 1661
'59° 1662
1664 1649 1622 1612 1697
'645 1646
1661 1670 1613 1619 1597
'643 1613 1651 1646 1664 159° 1673 1597 1659
159° 1662
159° 1649
1649
1597 1697
NAMES OF WITCHES
265
John McGili
John Palmer
John Ramsden
John Reid
John Robertson
John Salmon
John McWilliam Sclater
John Stewart
John Stuart
John Tailzeour
John Taylor
John Vining
John Whitfield
John Winnick
John Young
Joseph Salmon Josine Deblicq Joyce Boanes
Judith Moone Judeth Salmon Judith Varlet
Julian Cox
Katherine Blair Kathren Blak Katherine Campbell Katherine Campbell Katherine Carruthers Katherine Craige Katherine Cristell Katherine Duncan Katherine Earle Catherine Eliot Katherine Eustache Katherine Fernsche Katherine Ferris Katherine Frissell Katherine Gerard Kait Gray Catherine Green Catherine Halloudis Katherine Harrison Katherine Heirst Catherine Logie Katherine McGili Katherine McTeir Katherine McWilliam
N. Berwick
St. Albans
Lanes
Bargarran
Auldearne
St. Albans
Edinburgh
Irving
Paisley
Forfar
Auldearne
Somerset
Northumberland
Hunts
Auldearne
St. Albans Hainault St. Osyth
Thorp, Essex St. Albans Conn.
Somerset
Glasgow
Alloa
N. Berwick
Bargarran
N. Berwick
Orkney
Bute
N. Berwick
Yorks
Northumberland
Guernsey
Aberdeen
Aberdeen
Bute
Aberdeen
N. Berwick
Somerset
Guernsey
Conn.
Lanes
Queensferry
N. Berwick
Ayrshire
Bute
1649
1613
1697
1662
1649
1656
1618
1678
1661
1662
1664
1673
1646
1662
1649 1616 1645
1645 1649 1662
1665
1622 1658
'59° 1697
1633 1662
1590
1654
1673 1581
1597
1597 1662
1597
I59° 1665
1622 1662 1613
1644
I59° 1605 1662
266
NAMES OF WITCHES
Katherine Miller Kathren Mitchell Kathrin Moore Katherine Oswald Katharene Portour Catherine Prays Kathren Renny Catherine Robert Katherine Scott Kathren Sowter Katherine Stewart Catherine Thomson Kait Wallace Katharene Wallace
Lawrence Hay Laurenche Jehan Laurence 1'Eustache
Lilias Adie Lillie Wallace Lucy Thompson Lydia Gilbert
Malie Geddie Manie Haliburton Marable Cooper
Margaret Agar
Margaret Aitchison
Margaret Aynsley
Margaret Barclay
Margret Bean
Meg Begtoun
Marget Beveridge
Margret Brodie
Margaret Brown
Margaret Clarke
Margrat Cleraucht
Margaret Craige
Margaret Dauline
Margret Demperstoun
Margret Duchall
Margaret Duncane
Margaret Duncane
Margaret Dwn
Margaret Fulton
Margaret Grevell
Margaret Hamilton (Mitchell)
Orkney
Aberdeen
Bute
Edinburgh
Forfar
Guernsey
Alloa
Guernsey
Innerkip
Auldearne
Bute
Queensferry
N. Berwick
Forfar
Lanes
Guernsey
Guernsey
Torryburn Pittenweem Northumberland Conn.
N. Berwick
Dirlton
Orkney
Somerset
N. Berwick
Northumberland
Irvine
Aberdeen
N. Berwick
Crook of Devon
Auldearne
Queensferry
Somerset
Aberdeen
Paisley
Queensferry
Alloa
Alloa
Ayrshire
Crook of Devon
N. Berwick
Bargarran
St. Osyth
Borrowstowness
1633
'597 r 66.' 1629 1661
•563 1658
1639 1662
1662 1662 1644
1590 1661
1613
157° 1617
1704 1704
•673 1654
1649
1633 1664
159°
•673 1618
'597 '590 1662 1662 1644 1664
1597 1678
1644 1658 1658 1605 1662
'59° 1697 1582 1679
NAMES OF W I T C H E S
267
Margaret Hamilton (Fullwart)
Margrat Holm
Margret Hucheons
Margaret Huggon
Marget Hutton
Margrat Innes
Margaret Jackson
Margaret Jennings
Margaret Johnson
Margaret Keltic
Margaret Kyllie
Margaret Laing
Margaret Landish
Margaret Litster
Margaret Loy
Margaret McGuffok
Margret McKenzie
Margaret McNeill
Margaret McNickell
Margaret McNish
Margaret McVVilliam
Margaret Moone
Margaret Morton
Margaret Ncilduy
Margaret NcLevin
Margaret Nicoll
Margaret Nin-Gilbert
Margret Og
Margaret Pearson
Marguerite Picot
Margaret Pringle
Margrat Keauch
Margaret Rodgers
Margrat Scherar
Margaret Simson
Margaret Smith
Margrat Smyth
Meg Stillcart
Margret Tailzeour
Marguerite Tardif
Margaret Thomson
Margaret Waite, Snr.
Margaret Waite, Jnr.
Margaret Wallace
Margret Wilson
Margaret Young
Margarett (surname unknown)
Marion Bailzie Marion Congilton
Borrowstowness
Innerkip
Auldearne
Crook of Devon
Crook of Devon
Aberdeen
Paisley
Conn.
Lanes
Crook of Devon
Auldearne
Bargarran
St. Osyth
Crook of Devon
Liverpool
Ayrshire
Innerkip
Bute
Bute
Crook of Devon
Bute
Thorp, Essex
Yorks
Bute
Bute
Forfar
Thurso
Aberdeen
Lanes
Guernsey
Borrowstowness
Aberdeen
Bargarran
Aberdeen
Hunts
Bute
Aberdeen
N. Berwick
Alloa
Guernsey
N. Berwick
Knaresborough
Knaresborough
Glasgow
Auldearne
Crook of Devon
Northumberland
N. Berwick N. Berwick
1679 1662 1662 1662 1662
'597 1678 1661
'633 1662 1662 1697
'645 1662 1667 1605 1662 1662 1662 1662 1662
1645 1650 1662 1662 1661 1719
1597 1613
1629 1679
'597 1697
1597 1646 1662
'597
'59° 1658
1624
1621 1621 1622 1662 1662 1673
159° '59°
NAMES OF WITCHES
Marion Dauline Marion Frissell Marrion Fyfe Marion Grant Marion Hocket Marion Linkup Marion Little Marion Nicholson Marion Paterson Marion Richart Marion Scheill (Shaw) Marion Stein Marrion Thomson Marion Wod Marion (Irish Marion)
Marjorie Dunbar Marjorie Man Marjorie Mutch Marjorie Ritchie Margery Sammon Margery Stoakes Marjorie Taylor
Martha Semple Martin Tulouff
Mary Barber Mary Barnes Marie Becquet Mary Bychance Marie Clouet Marie de Calais Marie de Calais Marie du Mont Marie Gauvein Mary Green Mary Greenleife Marie Guilbert Marie Guillemotte Mary Hunter Mary Johnson Mary Johnson Mary Lamen, Snr. Mary Lamen, Jnr. Marie Lament Marie Mabille Marie Martin M^rie McKaw Mary McNiven Marie Mortimer
Queensferry
Bute
Crook of Devon
Aberdeen
Ramsey, Essex
Leith
Queensferry
N. Berwick
N. Berwick
Orkney
N. Berwick
Queensferry
Crook of Devon
Aberdeen
N. Berwick
Auldearne
Auldearne
Aberdeen
Forfar
St. Osyth
St. Osyth
Auldearne
Bargarran Guernsey
Northampton
Conn.
Guernsey
St. Albans
Guernsey
Guernsey
Guernsey
Guernsey
Guernsey
Somerset
Alresford, Essex
Guernsey
Guernsey
Northumberland
Wyvenhoe, Essex
Conn.
St. Albans
St. Albans
Innerkip
Guernsey
Guernsey
Bute
Bute
Guernsey
1644 1642 1662 1597
'59° 1644
1590 1633
'590 1644 1662 1597 1590
1662 1662
1597 1661 1582
1645 1662
1697
'563
1612 1662 1617 1649 1631 1617 1631 1617 15/0 1664
1645 '639 1634 '673 1645 1647
1649 1649 1662 1631 1588 1662 1662 1631
NAMES OF WITCHES
269
Marie More NcCuill Marie Paterson Mary Penny Mary Phillips Mary Read
Marie Roland Mary Rynd Mary San ford Marie Shuttleworth Mary Sikes Marie Sohier Marie Spencer Marie Stewart Mary Trembles Mary Warberton
Masie Aitchison Mercy Disborough Meslie Hirdall
Michael Aynsley Michael Clark
Mildred Wright
Nathaniel Greensmith Nicholas Jennings
Patrick Lowrie
Patrik Watson Perine Marest Philipine le Parmentier
Rachel King
Rebecca Greensmith Rebecca Jones Rebecca Weste
Richard Dickes Richard Graham Richard Lannen
Robert Griersoun Robert Grieve Robert Wilkinson Robert Wilson
Rose Cullender
Bute
N. Berwick
Somerset
Northampton
Lenham
Guernsey
Forfar
Conn.
Lanes
Yorks
Guernsey
Lanes
Bute
Bideford
Somerset
N. Berwick
Conn.
Auldearne
Northumberland N. Berwick
Maidstone
Conn. Conn.
Ayrshire ^\ivfc Dirlton
Guernsey Guernsey
Somerset
Conn. St. Osyth Lawford, Essex
Somerset
Edinburgh
Somerset
N. Berwick
Lauder
Lanes
Crook of Devon
Bury
1662
159° 1664
1705 1652
1634 1661 1662 1613 1649 1626 1613 1662 1682 1665
1692 1662
1673 '59° 1652
1662 1661
1605 Vfo-a 1649
1622 1617
1665
1662
1645 1645
1665
1665
159° 1649
1613 1662
1664
NAMES OF WITCH K S
Rose Hallyhread
Sarah Barton Sarah Cooper Sarah Hating Sarah Smith
Susan Cock Susanna Edwards Susanne Prudhomme Susanne Rouanne
Temperance Lloyd
Thomas Bolster Thomas Bumhill Thomas Durning Thomas Leyis Thomas Weir
Thomasse de Calais Thomazine Ratcliffe Thomasse Salmon Thomasine Watson
Ursley Kemp Vyolett Leyis
Walter Ledy
William Ayres William Barton William Berry William Coke William Craw William Wright
St. Osyth
Harwich Essex
Ramsey, Essex St. Albans
St. Osyth Bideford Guernsey Guernsey
ttideford
Somerset N. Berwick Somerset Aberdeen Edinburgh
Guernsey Suffolk ' Guernsey Northumberland
St. Osyth Aberdeen
Auldearne
Conn.
Queen sferry
Rutland
Kirkcaldy
Borrowstowness
Northumberland
1645
1645 1645
1645 1649
1645 1682
1629 1631
1682
1665
'59° 1665
1597 1670
1617
1645 i5Vo 1673
1582
1597
1662 1662
1655 1619
1636 1679
1673
APPENDIX IV
JOAN OF ARC AND GILLES DE RAIS
THESE two personages — so closely connected in life and dying similar deaths, yet as the poles asunder in character — have been minutely studied from the historical and medical points of view, and in the case of Joan from the religious standpoint also. But hitherto the anthropological aspect has been disregarded. This is largely due to the fact that these intensive studies have been made of each person
JOANOFARC 271
separately, whereas to obtain the true perspective the two should be taken together. This individual treatment is probably owing to the wide divergence of the two characters ; the simplicity and purity of the one is in marked contrast with the repulsive attributes of the other. Yet anthropologically speaking the tie between the two is as strongly marked as the contrast of character.
The case of Joan is easily studied, as the documents are accessible.1 Anatole France has realized that behind Joan there lay some unseen power, which Charles VII feared and from which he unwillingly accepted help. M. France sees in this power a party in the Church, and in his eyes the Church was a house divided against itself. Though agreeing with the view that Joan was the rallying-point of a great and powerful organization, I see in that organization the underlying religion which permeated the lower orders of the people in France as in England : that religion which I have set forth in the foregoing chapters. The men-at-arms, drawn from the lower orders, followed without hesitation one whom they believed to have been sent by their God, while the whole' army was commanded by Marshal Gilles de Rais, who apparently tried to belong to both religions at once.
i. Joan of Arc
The questions asked by the judges at Joan's trial show that they were well aware of an underlying organization of which they stood in some dread. The judges were ecclesiastics, and the accusation against the prisoner was on points of Christian faith and doctrine and eccle- siastical observance. It was the first great trial of strength between the old and the new religions, and the political conditions gave the victory to the new, which was triumphant accordingly. ' We have caught her now ', said the Bishop of Beauvais, and she was burned without even the formality of handing her over to the secular authorities. Af'er the execution, the judges and counsellors who had sat in judgement on Joan received letters of indemnity from the Great Council ; the Chancellor of England sent letters to the Emperor, to the kings and princes of Christendom, to all the nobles and towns of France, explaining that King Henry and his Counsellors had put Joan to death through zeal for the Christian Faith ; and the University of Paris sent similar letters to the Pope, the Emperor, and
1 It is advisable to read the trial in the original Latin and French, as the translations have often a Christian bias, e.g. ' the King of Heaven ' being rendered as ' our Lord ', and ' my Lord ' as ' our Saviour '. This is not merely inaccurate but actually misleading.
272 JOAN OF ARC AND
the College of Cardinals. Such action can hardly be explained had Joan been an ordinary heretic or an ordinary political prisoner. But if she were in the eyes of the great mass of the population not merely a religious leader but actually the incarnate God, then it was only natural for the authorities, who had compassed her death, to shelter themselves behind the bulwark of their zeal for the Christian religion, and to explain to the heads of that religion their reasons for the exe- cution. On the other hand, the belief that Joan was God Incarnate will account, as nothing else can, for the extraordinary supineness of the French, who never lifted a finger to ransom or rescue Joan from the hands of either the Burgundians or the English. As God himself or his voluntary substitute she was doomed to suffer as the sacrifice for the people, and no one of those people could attempt to save her.
In comparing the facts elicited at the trial with the Dianic Cult as set out in the previous chapters, the coincidences are too numerous to be merely accidental. I do not propose to enter into a detailed discussion of the trial, I only wish to draw attention to a few points in this connexion.
The questions put to Joan on the subject of fairies appear to the modern reader to be entirely irrelevant, though much importance was evidently attached to her answers by the Court She could not dis- prove, though she denied, the popular rumour that ' Joan received her mission at the tree of the Fairy-ladies ' (lohanna ceperat factum suum apud arborem Dominarum Fatalium), and she was finally forced to admit that she had first met the ' Voices ' near that spot. Connexion with the fairies was as damning in the eyes of the Bishop of Beauvais and his colleagues as it was later in the eyes of the judges who tried John Walsh and Aleson Peirson.
The names of Christian saints, given to the persons whom Joan called her ' Voices ', have misled modem writers ; but the questions showered upon her show that the judges had shrewd suspicions as to the identity of these persons. That the ' Voices ' were human beings is very clear from Joan's own testimony : ' Those of my party know well that the Voice had been sent to me from God, they have seen and known this Voice. My king and many others have also heard and seen the Voices which came to me. ... I saw him [St. Michael] with my bodily eyes as well as I see you.' She refused to describe 1 St Michael ' ; and bearing in mind some of the descriptions of the Devil in later trials, it is interesting to find that when the judges put the direct question to her as to whether ' St. Michael ' came to her naked, she did not give a direct answer. Later the following dialogue
JOAN OK ARC 273
took place : • If the devii were to put himself in the form or likeness of an angel, how would you know if it were a good or an evil angel ? ' asked the judges. Again Joan's reply was not direct : ' I should know quite well if it were St. Michael or a counterfeit.' She then stated that she had seen him many times before she knew him to be St. Michael ; when a child she had seen him and had been afraid at first. Pressed for a description, she said he came ' in the form of a true honest man ' [tres vray preudomme, forma unius verissimi probi hominis]. ' The accounts of the trial prove that Joan continually received advice from the 'saints'. The person whom she called 'St. Katherine ' was obviously in the castle and able to communicate with the prisoner ; this was not difficult, for the evidence shows that there was a concealed opening between Joan's room and the next. It was in the adjoining room, close to the opening, that the notaries sat to take down Joan's words when the spy Loyseleur engaged her in conversation ; and it was evidently through this opening that ' St. Katherine ' spoke when she awoke Joan ' without touching her ', and again when Joan could not hear distinctly what she said 'on account of the noise in the castle'. A remark of Joan's that 'she often saw them [the Voices] among the Christians, they themselves unseen ', is noteworthy for the use of the word Christian, suggesting that the 'Voices' were of a different religion. The remark should also be compared with the account given by Bessie Dunlop as to her recognizing Thorn Reid when those about him did not know him ; and with the statement by Danaeus that ' among a great company of men, the Sorcerer only knoweth Satan, that is present, when other doo not know him, although they see another man, but who or what he is they know not '.
The points of mortal sin, of which Joan finally stood accused, were the following: i, The attack on Paris on a feast day; 2, taking the horse of the Bishop of Senlis ; 3, leaping from the tower of Beau- revoir ; 4, wearing male costume; 5, consenting to the death of Franquet d'Arras at Lagny.
Of these the most surprising to modem ideas is the one referring to costume, yet it was on this that the judges laid most stress. Even the severest of sumptuary laws has never made the wearing of male dress by a woman a capital crime ; yet, though Joan had recanted and been received into the Church, the moment that she put on male attire she was doomed on that account only. Whether she
1 Compare Bessie Dunlop's more homely description of Thorn Reid: ' An honest \vele elderlie man.'
2405 S
274 JOAN OF ARC
donned it by accident, by treachery, by force, or out of bravado, the extraordinary fact remains that the mere resuming of male garments was the signal for her death without further trial. On the Sunday she wore the dress, on the Monday she was condemned, on the Tuesday the sentence was communicated to her, on the Wednesday she was burned, as an ' idolator, apostate, heretic, relapsed '. If, as I suppose, she were a member of the Dianic Cult, the wearing of male attire must have been, for her, an outward sign of that faith, and the resuming of it indicated the relapse ; the inscription on the high cap, which she wore at her execution, shows that the judges at least held this opinion. Throughout the trial questions .were poured upon her as to her reasons for wearing the dress, and she acknowledged that she wore it, not by the advice of a human man [per consilium hominis mundi] . . . 'Totum quod feci est per praeceptum Domini, et si aliam praeciperet assumere ego assumerem, postquam hoc esset per praeceptum Dei.' Asked if she thought she would have been committing mortal sin by wearing women's clothes, she answered that she did better in obeying and serving her supreme Lord, who is God. She refused to wear women's dress except by command of God : ' I would rather die than revoke what God has made me do.'
On her letters were placed sometimes the words Jhesus Maria or a cross ' Sometimes I put a cross as a sign for those of my party to whom I wrote so that they should not do as the letters said.' Though the mark was merely a code-signal to the recipient of the letter, it seems hardly probable that a Christian of that date would have used the symbol of the Faith for such a purpose. She also consistently refused to take an oath on the Gospels, and was with difficulty persuaded to do so on the Missal. When she was asked whether she had ever blasphemed [blasphemaverit] God, she replied that she had never cursed the Saints [maledixit Sanctum vel Sanc- tam]. When pressed whether she had not denied [denegaverit] God, she again refused a direct answer, saying that she had not denied the Saints [denegaverit Sanctum nee Sanctam].
The general feeling towards her among the Christian priesthood is shown by the action of Brother Richard. When he first entered her presence ' he made the sign of the cross and sprinkled holy water, and I said to him, Approach boldly, I shall not fly away.'
Another point to be noted is her answer that she learned the Paternoster, Ave Maria, and Credo from her mother, thus proving that she was not of a witch-family. According to Reginald Scot it was sufficient evidence to condemn a woman to death as a witch if
J O A N O F A R C 275
her mother had been a witch belore her. At the same time, how- ever, Joan refused to say the Paternoster except in confession, when the priest's lips would have been sealed if she had proved herself not to be a Christian. She was very urgent to confess to the Bishop of Beauvais, but he was too wary to be caught.
She first heard the ' Voices ' at the age of thirteen, the usual time for the Devil and the witch to make ' paction '. One of her followers, Pierronne, was burnt as a witch, avowing to the last that she had spoken with God as friend with friend, and describing the costume of her Deity with a detail which shows the reality of the occurrence. If also there is any weight to be attached to certain names — as seems likely after studying the lists given above— then we have in this history four of the chief witch-names ; Joan, the daughter of Isabel, and the two saints Katherine and Margaret. These coincidences may be small, but there are too many of them to be ignored.
There is evidence from Joan's own words that she felt herself divine and also that she knew her time was limited, but she never realized till the last that the end meant death ; this, however, the ' Voices ' knew and it was for this that they were preparing her. At the beginning of the trial, ' she said she had come from God, and had nothing to do here, asking to be sent back to God from whom she came [dixit quod venit ex parte Dei, et non habet quid negotiari quidquam, petens ut remitteretur ad Deum a quo venerat]. ' Many times she said to him [the King], I shall live a year, barely longer. During that year let as much as possible be done.' The ' Voices ' told her she would be taken before the feast of St. John, and that thus it must be, and that she must not be troubled but accept willingly and God would help her. They also said it was necessary for her to be captured : ' Receive all willingly, care not for thy martyrdom, thou shalt come at last to the kingdom of paradise.' On the fatal Tuesday when she learned her doom, flesh and spirit quailed at the prospect of the agony to come, and she cried out that her ' Voices ' had deceived her, for she had thought that in her imprison- ment she had already suffered the promised martyrdom. Yet within twenty-four hours she went to the stake with courage unquenched, acknowledging that her ' Voices ' were from God. Like John Fian nearly two centuries later, her spirit had sunk at first, and again like Fian she endured to the end, dying a martyr to the God who had exploited her confidence and simplicity and whom she had served so well. To her de Lancre's words might well apply, 'The witches are so devoted to his service that neither torture nor death can affright
S 2
276 JOAN OF ARC
them, and they go to martyrdom and to death for love of him as gaily as to a festival of pleasure and public rejoicing.'
The ashes were collected and thrown into running water ; a com- mon rite, in religions of the Lower Culture, after the sacrifice of the Incarnate God. It is also worth noting that Rouen was one of the French cities in which there was still a living tradition of human sacrifice.
2. Gilles de Rais
Like Joan of Arc, Gilles de Rais was tried and executed as a witch ; and in the same way, much that is mysterious in this trial can also be explained by the Dianic Cult.
On the mother's side he descended from Tiphaine de Champtoce*, and on the father's from Tiphaine de Husson ; this latter was the niece of Bertrand du Guesclin, and called after du Guesclin's wife, who was a fairy woman.1 The name Tiphaine appears to come from the same root as Fein, Finn, and Fian, all of which meant ' fairy ' in Great Britain, and probably in Brittany as well. There is therefore a strong suggestion of a strain of fairy blood, and with that blood there may also have descended to Gilles many of the beliefs and customs of the dwarf race.
The bond between Gilles and Joan was a very close one. She obtained permission from the King to choose whom she would for her escort ; her choice at once fell on Gilles, for she would naturally prefer those of her own faith. He held already a high command in the relieving force, and added the protection of Joan as a special part of his duties. Later on, even after he had reached the high position of Marshal of France, he still continued those duties, remaining with her all day when she was wounded at the assault on Paris. It is an interesting point also that Charles VII granted permission to both these great leaders to bear the royal arms on their escutcheons. It seems incredible that a soldier of Gilles's character and standing should have made no move to rescue Joan by ransom or by force, when she
1 Tiphaine de=p Maurice , |
Champtoce* I de Craon Chevalier^CleVnence Bertrand=Tiphaine
de Husson du Guesclin (thefairy)
Guy de^= Tiphaine Laval I i
Marie de Craon =p Guy de Laval II
I Gilles de Rais
G1LLESDERAIS 277
was captured. She was not only a comrade, she was especially under his protection, and it is natural for us to think that his honour was involved. But if he regarded her as the destined victim, chosen and set apart for death, as required by the religion to which both he and she belonged, he could do nothing but remain inactive and let her fate be consummated. If this is so, then the ' Mystery of Orleans ', of which he was the author, would be a religious play of the same class as the mystery-plays of the Christians.
The extraordinary prodigality and extravagance of Gilles may have been due, as is usually suggested, to profligacy or to madness, but it may equally well have been that he took seriously the belief that as the Incarnate God — or at any rate as a candidate for that honour— he must give to all who asked. He rode a black horse, as also did Joan and the ' Devils' of later centuries; and on two separate occasions he attempted to enter into a compact with the ' Devil '. He could not decide to which religion he would belong, the old or the new, and his life was one long struggle. The old religion demanded human sacrifices and he gave them, the new religion regarded murder as mortal sin and he tried to offer expiation ; openly he had Christian masses and prayers celebrated with the utmost pomp, secretly he followed the ancient cult ; when he was about to remove the bodies of the human victims from the castle of Champtoce, he swore his accomplices to secrecy by the binding oaths of both religions ; on the other hand members of the old faith, whom he consulted when in trouble, warned him that as long as he professed Christianity and practised its rites they could do nothing for him.
An infringement of the rights of the Church brought him under the ecclesiastical law, and the Church was not slow to take advantage of the position. Had he chosen to resist, his exalted position would have protected him, but he preferred to yield, and like Joan he stood his trial on the charge of heresy. The trial did not take long ; he was arrested on September 14, and executed on October 26. With him were arrested eight others, of whom two were executed with him. Seeing that thirteen was always the number of witches in a Coven, it is surely more than an accidental coincidence that nine men and women, including Gilles, were arrested, two saved them- selves by flight, and two more who had played a large part in the celebration of the rites of the old religion were already dead. Thus even as early as the middle of the fifteenth century the Coven of thirteen was in existence.
Gilles was charged with heresy before a Court composed of ecclesi-
278 GILLESDERAIS
astics only, and like Joan he was willing to be tried for his faith. He announced that he had always been a Christian, which may be taken to mean that there was some doubt as to whether he was not a heathen. He suddenly gave way to a curious outburst against the authority of the Court, saying that he would rather be hanged by the neck with a lace than submit to them as judges. This can only be understood by comparing his reference to ' hanging with a lace ' with the method by which Playfair in 1597 (p. 204 \ John Stewart in 1618 (p. 202), and John Reid in 1697 (p. 203), met their deaths.
The sudden change of front in this haughty noble may be accounted for by the excommunication which was decreed against him, but this explains neither his passionate haste to confess all, and more than all, of which he was accused, nor his earnest and eager desire to die. How much of his confession was true cannot be determined now, but it is very evident that he was resolved to make his own death certain. His action in this may be compared with that of Major Weir in 1670, who also was executed on his own voluntary confession of witchcraft and crime. Gilles's last words, though couched in Christian phraseology, show that he had not realized the enormity of the crimes which he confessed : ' We have sinned, all three of us ', he said to his two companions, ' but as soon as our souls have left our bodies we shall all see God in His glory in Paradise.' He was hanged on a gibbet above a pyre, but when the fire burned through the rope the body was snatched from the flames by several ladies of his family, who prepared it for burial with their own hands, and it was then interred in the Carmelite church close by. His two associates were also hanged, their bodies being burned and the ashes scattered.
On the spot where Gilles was executed his daughter erected a monument, to which came all nursing mothers to pray for an abun- dance of milk. Here again is a strong suggestion that he was regarded as the Incarnate God of fertility. Another suggestive fact is the length of time— nine years — which elapsed between the death of Joan and the death of Gilles. This is a usual interval when the Incarnate God is given a time-limit.
It required twenty-five years before an action of rehabilitation could be taken for Joan. In the case of Gilles, two years after the execution the King granted letters of rehabilitation for that 'the said Gilles, unduly and without cause, was condemned and put to death '.
An intensive study of this period might reveal the witch organiza- tion at the royal Court and possibly even the Grand-master to whom
G I L L E S D E R A I S 279
Joan owed allegiance, the 'God' who sent her. Giac, the King's favourite, was executed as a witch, and Joan's beau due, the Duke d'Alengon, was also of the fraternity.
APPENDIX V
FLYING OINTMENTS
THE three formulae for the ' flying ' ointment used by witches are as follows :
1. Du persil, de 1'eau de 1'Aconite, des feuilles de Peuple, et de la suye.
2. De la Berle, de 1'Acorum vulgaire, de la Quintefeuille, du sang de chauuesouris, de la Morelle endormante, et de 1'huyle.
3. De graissc d'enfant, de sue d'Ache, d'Aconite, de Quintefeuille, de Morelle, et de suye.
These.formulae may be translated as follows :
r. Parsley, water of aconite, poplar leaves, and soot.
2. Water parsnip, sweet flag, cinquefoil, bat's blood, deadly night- shade, and oil.
3. Baby's fat, juice of water parsnip, aconite, cinquefoil, deadly nightshade, and soot.
These prescriptions show that the society of witches had a very creditable knowledge of the art of poisoning : aconite and deadly nightshade or belladonna are two of the three most poisonous plants growing freely in Europe, the third is hemlock, and in all probability ' persil ' refers to hemlock and not to the harmless parsley, which it resembles closely.
The other ingredients have no marked toxic action, unless ' berle ' and 'ache' refer not to the harmless water parsnip but to the poison- ous water hemlock or cowbane. The baby's fat and bat's blood would of course have no action.
Aconite was one of the best known poisons in ancient times; indeed it was so extensively used by professional poisoners in Rome during the Empire that a law was passed making its cultivation a capital offence. Aconite root contains about 0-4 per cent, of alkaloid and one-fifteenth of a grain of the alkaloid is a lethal dose. The drug has little effect upon the consciousness, but produces slowing, irregularity, and finally arrest of the heart.
The use of belladonna as a poison was also known in classical
280 FLYING OINTMENTS
times ; fourteen of the berries have been known to produce death ; a moderate dose will produce wild excitement and delirium.
Hemlock is also a well-known and ancient poison ; the fruit may contain as much as 0-9 per cent, of alkaloid, and £ grain of the alkaloid may produce death. The action of hemlock usually is to produce a gradual motor paralysis, consciousness being unimpaired, and death being caused by paralysis of respiration, but sometimes hemlock may produce delirium and excitement.
There is no doubt, therefore, about the efficacy of these prescrip- ti.ons and their ability to produce physiological effects. They were administered by being rubbed into the skin, which is not an efficient way of introducing most drugs into the body, indeed some have denied that alkaloids can be absorbed from the unbroken skin ; but there is no doubt that alkaloids can be absorbed when rubbed into scratches or into the quick of the nails, and it must be remembered that an unbroken skin is only possessed by those who are free from vermin and who wash regularly, and neither of these conditions would be likely to apply to a mediaeval witch. Cases of poisoning associated with delirium have actually been recorded following the application of belladonna plasters to the skin.
Of the three prescriptions the first is a watery solution and would not be very efficacious when rubbed into the skin, but the second and third are ointments, and if they were rubbed into the skin in suffi- cient quantities definite physiological results would be produced.
The first preparation, which contains hemlock and aconite, would produce mental confusion, impaired movement, irregular action of the heart, dizziness and shortness of breath.
The belladonna in the second ointment would produce excitement which might pass into delirium.
The third ointment, containing both aconite and belladonna, would produce excitement and irregular action of the heart.
I cannot say whether any of these drugs would produce the impression of flying, but I consider the use of aconite interesting in this respect.* Irregular action of the heart in a person falling asleep produces the well-known sensation of suddenly falling through space, and it seems quite possible that the combination of a delirifacient like belladonna with a drug producing irregular action of the heart like aconite might produce the sensation of flying.
A. J. CLARK.
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ADDENDUM
1324 Kilkenny, Ireland.
[This is the earliest record to give the names of all those who took part in the ceremonies. Two of-the poorer women were burned ; Dame Alice Kyteler returned to England ; William Outlaw, her son, was imprisoned for a time. Nothing is known of the fate of the rest.]
1. Alice Kyteler 8. Robert de Bristol
2. Alice, wife of Henry the Smith 9. Robin, son of Artis (the Devil)
3. Annota Lange 10. Sarah, daughter of Petronilla
4. Eva de Brounstoun H. Sysok Galrussyn
5. Helena Galrussyn 12. William Payn of Boly
6. John Galrussyn 13. William Outlaw.
7. Petronilla de iMeath
I N D H X
Aberdeen : —
Allhallow Eve, 107, 110-12,131 , 136.
Candles, 36, 145.
Children by the Queen of Elphen, 44,
45. 242- Christsonday, 3 ft, 44, 45, 69, 70, 87,
128, 155, 242. Description of elves, 242. Devil as a calf, 65.
God, 28, 145, 227.
a hen, 207.
a horse, 207.
a lamb, 227.
a man, 36, 43, 65, 145.
*stag, 45, 7°, 207, 242. ,, a woman, 44, 242. Divination by animals, 207. Dog sacrifice, 155, 163. Fertility charm, 170, 173. Fish Cross, 107, no, 131, 233. Headgear, 30, 43. Hour of meeting, 112. King making, 45, 242. Kiss, 45, 128, 129, 242. Kneeling to the Devil, 28, 129. Magical rite, 207.
„ words, 45, 155, 163, 242. Mark, 87.
Market Cross, 107, no, 131. Midwife, 207.
Musical instrument, no, 131. 136. Names of members of Covens, 25 1 . Nudity rite. (73. Number in Covens, 191-2. Our Lady, 45, 189. rerson.il attendant, 189. Punishment, 131, 188, 200. Queen of Klphen, 44, 45, 128, 242. Raising the Devil, 45, 155, 163, 242. Riding Devil, 69, 242. Right hand, 87. Ring dance, 107, 131, 136.
., leader, 131, 136, 188, 200. Rood-day, 45, no, 112, 134, 242. Sexual rites, 242. Silken habiliments, 36, 145. Standing stone, 108, 131. Transformation, 233. Trc. -riding, no, 134. Two chiefs, 35. White garments, 36, 43, 45. ,, hackneys, 45, 342.
Abiron, 163.
Admission ceremonies, 71-96. Age of admission, 71-4. Aix in Provence : —
Blood-sprinkling, Form of, 149.
Cannibalism, 143.
Christian priest, i 28.
Feast, 143.
Kiss, 129.
Kneeling, 1 29.
Knives not used, 143.
Lucifer, 129, 149.
Musical instruments, 138.
Queen of the Sabbath, 1 29.
Rank among the witches, 1 29.
Religious service, 138.
Renunciation, 77.
Singing, 138.
Taboo on salt, 143.
Violins, 138.
Wine representing blood, 149. Ale, 39, 114, 141, 142. Alest :—
Abiron, 163.
Raising the Devil, 163. Alice Kyteler, Dame (see Kyteler). Allhallow Eve, 45,54, 107, 109-13, I3r
136- Alloa :—
Hrown garments, 36, 43.
Devil as a dog, 67.
„ a man, 36, 37, 43.
Grey garments, 37, 43
Headgear, 36, 37, 43.
Names of members of Coven. 252.
Number in Coven, 192.
Transformation, 233-4. AH Saints' Day, 108, in, 116. Alost : —
Adoration, 28.
Belzebutb, 28, 41.
White garments, 41. Altars to Christ and the Devil, 21. Ancyra, Decree of Council of, 22, 102. Angers : —
Change of shape, 65.
Devil as a bull, 65. ,, a goat, 65.
lupin, 65.
Animals for divination, 163, 204. Antecessor, 164. Appin, Red Book of, 170, 196.
I N D H X
287
Aqua vit.ie. 83. 141. Aquelarre, 107, liS, (22. Arab custom, 130.
,, witches, 104, 134 note. Arras, 198.
Arrows, Fairy, 201, 245. Artificial phallus, 178-82. Ashes of the sacrifice, 159-62, 183, 276. Aspic, 248. Auldearne : —
Black garments, 229.
Black John, 199.
Blood sprinkling, 84-5, 153.
Boots and shoes, 37.
Candlemas, 120, 142.
Cloven feet, 37.
Coldness of the Devil, 65, 181.
Dances, 120, 133.
Devil as an animal, 66, 70, 139, 183. ,, God, 29. „ a man, 37.
Dun-coloured garments, 229.
Elf arrows, 201, 245. „ boys, 245. „ bulls, 244, 245.
Fairy money, 245.
Feast, 114, 141-2.
Gillatrypes, 133.
Grace before meat, 142, 167.
Green garments, 229.
Image, cr6.
Instruction from the Devil, 196.
Irregular date of meetings, 122-3.
King of Faery, 2^4.
Kiss, 129.
Magical ceremony, 115, 116, 171. ,, words, 105-6, 164, 1 66,
234-5-
Maiden of the Coven, 133, 190, 193.
Names of familiars, 229-30.
,, of members of Coven, 253.
Nickname, 133.
Number in Coven, 193.
Officer, 171, 187-8, 193.
Phallus, 1 80.
Place of Devil at table, 142. ,, meeting, 120.
Ploughing ceremony, 115, 171.
Power from the Devil, 29.
Punishment, 199, 201.
Quarterly meeting, ill.
Queen of Faery, 244.
Riding, 99, 105.
Salutation, 29.
Sexual rites, 183.
Transformation, 166, 234-5.
Yellow garments, 229. Avignon: —
Devil as a goat, 68. ,, a man, 68.
Standing stone, 68. Avoidances, 17.
Bacchic cry, 164 note.
Back-to-back dance, 128, 131, 132, 133-
5, 232, 247. Bale fire, HI.
Baptism, 82-5, 117, 156, 247, 248. Barton (see Suffolk). Basses Pyrenees : —
Admission Ceremonies, 71, 78.
Aquelarre, 107, 118, 122.
Ashes, 160.
Back-to-back dance, 132, 133.
Baptism, 82.
Beelzebub, 143.
Book, 148.
Candles, 146, 148.
Cannibalism, 158.
Change of shape, 63, 182.
Child witches, 62, 71, 175-6.
Christian festivals, ill.
Coldness of Devil, 180, 181.
Cross-roads, 118.
Day of meeting, 1 22.
Devil as an animal, 43, 62, 63, 65,
68-9, 129, 146, 182. „ God, 29. ,. a man, 32, 40-1, 63, 128, 131.
Diabloton, 137.
Disguise, 64.
Easter, in.
Esbat, 113.
Feast, 142.
Fire, 146.
Flute, 137.
Flying, 98, 10 1, 164. ,, ointment, 164.
Follow-my-leader dance, 134.
Food at feast, 142.
Grace before meat, 143.
Headgear, 43, 69, 146.
Horns, 41, 43, 69, 146.
Janicot, 165.
Janus, 62.
Jumping dance, 132.
Jus primae noctis, 179.
"Kiss, 45,62, 72, 128-30, 146, 148.
Kneeling to the Devil, 29, 71, 72.
Lane de Bouc, 107, 118, 122.
Left hand, 45, 148. „ side, 45, 88, 148.
Lucifer, 148.
Magical words, 148, 164, 165.
Mark, 72, 88.
Marriage, 179.
Nfask, 62, 64, 68, 129, 232.
Midday, 122.
Minor devils, 17,7, 228.
Modern dance, 130.
Monsieur, 128.
Musical instruments, 137.
Officer, 187.
Opinions of witches, 25.
Phallus, 179-80.
288
INDEX
Basses- Pyrenees (coHtinneif) : —
Place of Devil at table, 143. ,, meeting, 118.
Punishment, 198, 202.
Quarterly festival, 109.
Queen of the Sabbath, 45, 71, M8 190.
Quillet, 164.
Religious service, 148, 164.
Renewal of vows, 1 28.
Renunciation, 71, 78.
Riding, 101.
Ring dances, 40, 107, 118, 131, 132.
Sacrifice of the God, 160.
Sermon, 148, 149.
Sexual rites, 149, 180-2.
Standing stones, 40, 107, 128, 131.
Tambourine, 137.
Toad, 71.
Transformation, 235, 337.
Trumpet, 137.
Two-faced God, 62, 129.
Violin, 137.
Voice, 62.
Voluntary convert, 71.
Vows to new God, 78.
Walking to meeting, 98.
Written contract, 80. Bear, Devil as a, 70.
„ familiar, 219. Beelzebub, 28. 143, 184. Belgium : —
Alost, 28, 41.
Ashes, 1 60.
Barrebon, 41.
Belzebuth, 28, 41.
Black garments, 41, 43, 232.
Blood-drinking, 153.
Blue garments, 232.
Burning the God, 160.
Cold food, 144.
Coldness of the Devil, 63.
Crebas, 41.
Devil as a goat, 128, 160. ,, a man, 41, 43.
Flying ointment, 105.
Headgear, 43.
Kiss. 128, 1 60.
Kneeling to the Devil, 29, 128.
Mask, 231.
Places dedicated to the Devil, 108.
Standing stones, 108.
Stick-riding, 105.
White garments, 41.
Yellow garments, 232. Believers in witchcraft, 9, 10. Beltane, 109. Belzebuth, 28, 41. Bern.- rdo di Bosco, 24. Bideford (see Devonshire). Bird familiars, 206, 213, 217, 218.
„ sacrifice, 155, 241.
Bishop of Coventry, 23, 127. Black candles, 146. „ garments, 33-5, 37, 38« 4<>-3i 54.
57.63, l»7> '34. '4°. '45. '47. 175, aoo. 229, 232, 242. Black John, 199. Klackman, 33, 219, 223. Black plaid, 37. Blasting with the fairy, 245. Jtlockula (see Sweden). Blood baptism, 84.
,, covenant signed in, 80, 81 .
,, drinking, 153.
,, Familiars fed with, 209-11,
213-17. *'9-JI. "5- „ in chalice, 157. ,, sacrifice, 89, 152-4, 210, 313, 220,
2*5-
„ sprinkling, 84, 153.
,, Wine representing, 149. Bine garments, 332.
„ mark, 75, 87. Book, Devil's, 79, 148, 170, 196, 246,
248.
Boots and shoes, 37. Borrowstowness : —
Ale, 39, 114- 142.
Change of shape, 67, 183.
Cross, 117.
Devil as a dog, 68, 183. ,, a man, 39, 67, 183.
Drinking, 39, 114, 142.
Feast, 142.
Mark, 90.
Piper, 117.
Right hand, 90. Bothwell, Enrl of, 54-9. Brampton (see Suffolk). Breast, Supernumerary, 90-1, 94. Brdcy :—
Black candles, 146.
Devi! as a black dog, 67.
Sermon, 67.
Walking to Sabbath, 98. Brescia, 24, 1 35. Brewham (see Somerset). Bridle, Enchanted, 103, 104. Broomstick, 10, 104, 105, 106, 164. Brown garments, 33, 36, 43. Bull, Devil as a, 65-6, 70, 129, 183. Bulls, Elf, 244, 245.
„ Papal, 19, 34, 169. Burning the God, 159-62. Burroughs, Rev. George, 49, >M- Burton Agnes (see Yorkshire). Bute :—
Aqua vitae, 83.
Baptism, 83, 1 56.
Blasting with the fain. 245.
Cock sacrifice, -456.
Devil as a man, 83. Elf arrow, 345.
INDEX
289
(continue Hen sacrifice, 156. Klareanoiigh, 84. Left leg, 89. Local anaesthesia, 89. Mark, 83, 89.
Renunciation, 156. Result of elf-shots, 245. Right foot and leg, 83.
„ hand, 83.
,, shoulder, 89. Shooting and blasting, 245. Two chiefs, 83.
Use of words God and Devi'* 31- Byrehill : —
Devil as instructor, 195. Fairies, 44, 140, 195, 201. Green garments, ir3, 140, *4r- Identification of the' Devil, $5> 48- Piping, 113, 140, 241. Queen of Elf hame, 44, 24i/ Threats against a traitor, iO*' William Simpson.Mr., 35, A8' J95- Wine puncheons, 113, 140, 24r«
Calder, 157.
Calf, Devil as a, 65.
Cambridgeshire : —
Blood sacrifice, 220.
Cat familiar, 220.
Use of familiar, 220. Candlemas, 13, 109, no, J2O> J42>
144. Candles, 36, 54, 68, 125, J27> I28»
J44-7. >48, i.£9. '80.
.\ , &,•*>, \ , \ vv _ . Canons, Ecclesiastical.of king*-dSar'23- Capital punishment, 201-4. Cat, Devil as a, 66, 127, 128, lS2> 2o8>
220, 228.
,, familiar, 209-14, 216-21, 224> 225> 241.
„ sacrifice, 154, 155, 168, 9°°' Cats, conjuring of, 52,54, 115, lo/> I08>
208.
Change of familiar, 210. „ of name, 46, 83-5. „ of shape, 41, 47, 65, *6> 67, 69,
182, 183, 236, 237. Chaplain to the Devil, 188, 1° Chelmsford (see Essex). Chicken sacrifice, 154, 155, 3'°' Child sacrifice, 49, 150, 156-9-
„ witches, 39, 40, 62, 65, 71-* eo>
99. I23, '75, 176, 184, 242, 248- Children by the Devil, 182.
by the Queen of ElPhen» 44,
242. Christening of animals, 85, J'Si J55i
167, 168.
Christian clergy, 129, 133, 137,149, .50
151, 188-9, 201. ,, festivals, in.
Christians and the Witch-cult, 18, 49. Christmas, 49, in. „ Eve, 112. Christsoadix (see A.h«deeaV Chnrchyard dance, 54, 113, 136, 146. Cittern, 136. Classical authors, 21. Clay images, 147.
Cloven feet, 29, 33, 34, 37, 38, n6. (_nut, Invasion of, 20.
„ Laws of, 23, 107. Cock, sacrifice, 154-6, 212.
„ Signal given by, 112. Cold food, 144. Coldness of the Devil, 62, 63-5, 128,
179, 1 80, 181, 182, 185. Collupp Munday, 103. Como, 135. Compiegne : —
Artificial intercourse, 182.
Black garments, 40, 175.
Child witch, 40, 175.
Coldness of the Devil, 182.
Devil as a man, 40, 175.
Devil's horse, 40, 175.
Renunciation, 175.
Sexual rites, 175. Coney familiar, 219. Confessionale of Ecgberht, 22. Congregational Churches, 13. Conjuration, 150, 171. Conjuring of cats, 52, 54, 115, 156, 163,
167, 168. Connecticut : — Christmas^ I n.
Devil as a boy, 42. „ a deer, 70. „ a man, 43, 43.
Headgear, 43.
Human familiars, 230.
Names of members of Coven, 253. Control of the Phairie, 243. Conversion of England, 20. Cordova . —
Child witch, 80, 175.
Contract for term of years, 80. Council of Ancyra, Decree of, 22, 102. Court of Elphen, 44, 240. Covenant, 79-82. Covens, 190-4, 249-54. Coventry, Bishop of, 23, 127. Crebas, 41. Crighton : —
Chaplain to the devil, 188, 201.
Coldness of the devil, 65.
Minister. Christian, 133, 188-9, 2OI
Pace of dance, 133, 189, 201.
Punishment, 133, 189, 201. Sermon, 30, 189.
3405
INDEX
Crook of Devon : —
Black garments, 38, 43.
Change of name, 85.
Coldness of the Devil, 64.
Date of meetings, 1 1 1 .
Devil as a boy, 38, 43. „ a man, 38. 43.
Dun-coloured garments, 38.
Feast, 141.
Flying. 101.
Fulyairt garments, 38.
Grey garments, 38, 43.
Headgear, 38, 43.
Methods of destruction, 118, 172.
Music, 137.
Names of members of Coven, 253.
Number in Coven, 193.
Piper, 137.
Place of meeting, tao.
Riding Devil, 38.
St. Andrew's Day, 1 1 r.
Two chiefs, 38.
Voluntary converts, 79.
Walking to the Sabbath, 98.
Yule, 120.
Cross, 68, 107, no, 117, 131. 233. Cross-roads, 68,107, 118, 132, 144, 203, Crow familiar, 208. Cursing, 218, 220, 224-5, 227.
Dalkeith :—
Admission ceremony, 78.
Bale fire night, Hi.
Capital punishment, 204.
Change of shape, 67, 183.
Devil as a boy, 37, 67, 183. „ a dog, 67.
Green garments, 37, 43, 67, 183.
Hanging with a lace, 204.
Headgear, 37, 43.
Magical words, 165.
Mark, 183.
Officer, 47.
Queen of Farie, 47, 245.
Renunciation, 244. Dance as reward, 200.
„ Back to back, 128, 131,133, 134,
135. »3», H7. „ called Gillatrypes, 133. „ Children's, 135. „ Churchyard, 54, 113, 133, 136,
146.
,, Complicated, 130, 132. „ Fairy, 132, 242, 244. „ Fertility, 23, 130. „ Follow-my-leader, 55, 130, 133,
'34. 136.
„ Jumping, 130, 132, 134, 137. „ La volta, 135. „ led by Devil, 127, 133, 134, 136. ,, „ priest, 23. „ Modern, 130, 133, 135, 183 note.
Dance (continued) :—
„ Pace of, 130, 133, 189, 200, 201.
„ Ring, i3°-3-
,, round stones, 40, 107, 108, 128,
13'-
„ round the devil, 40, 107, 128,
'45-
,, round trees. 230, 240. „ to instrumental music, 133, 136,
138.
,, Torchlight, 146. „ to vocal music, 134, 137, 138,
146.
„ Tree-riding, 134. „ under trees, 41. „ Widdershins, 135. Daniel the Prophet, 34. Dates of chief festivals, 12, 13. ,, conversion of England, 20. „ meetings, 109-11, 119, 121-3. Dead men's bones, 115, 168, 169. Death by fire, 162.
Decadence of the cult in England, 5, 135. Decree of Council of Ancyra, 22. Dedication, 78. Deer, Devil as a, 70, 129, 183. Definition of a witch, 18, 51. Description of Blockula, 103, 108, 119.
„ elves, 242.
Destructive acts, 118, 172. Devil, Children by, 182, 185, 242. ,, Coldness of, 62-5, 128, 181. „ Identification of, 35, 38, 48, 49,
55-9-
„ Instruction from, 124, 125, 195,
196.
,, Marriage with, 184-5. „ Money from, 37, 49. ,, Places dedicated to, 108. „ Sacrifice of, 159-62. „ Substitute for, 160-2, 270-9. „ the same as fairy, 243. Devil as ape, 47, 69. „ bear, 70. „ boy, 33, 37, 38, 42,43,64, 67,
183.
bull, 65-6, 70, 129, 183. „ calf, 65.
„ cat, 66, 127, 152,154, 18:, 228. „ cow, 65. „ deer, 70, 129, 183. „ dog, 66-8, 70, 129, 133, 136,
155, 182, 183, 208, 227. ,, fowl, 182. ,, frog, 226.
ii goat, 63, 65, 68-9, 70, 144-6, 159.160,180,182,183,233, 347, 248.
„ God, 28-31, 145, 227, 247. ,, hen, i8>, 207. „ horse, 47,69, 70,183,207,208. „ lamb, 227.
INDEX
291
Devil as lion, 66.
„ man, 31-43, 5*, 53, 55,63, 63, 68, 69, 73, 77, 79, 83, 88, 106, 116,136-7,134,136,140,145, 153, 163, 164, 175, 182, 183, 188, 195, 206, 208, 217, 218, 221, 223, 228, 246. „ mediciner, 36, 195. ,, minister, 41, 149, 151. „ physician, 36. „ priest, iso, 157. ,, sheep, 70, 127, 182, 233, 247. » stag, 45, 70, 207, 242. „ woman, 44-7, 242. Devil's change of shape, 47, 63, 65, 182. ,, chaplain, 188, 201. „ disguise, 35, 62. „ duties, 196. ,, garments, 33-8, 40-3. „ headgear, 42-3. „ horse, 29, 40, 45, 69, 103, 175,
208, 236.
,, phallus, 179-81. ,, place at feast, 29, 140, 142. „ powers, 236. „ voice, 61-3. Devonshire: —
Black garments, 34. Devil as a lion, 66. „ a man, 34. Supernumerary nipple, 95. Toad familiar, 95. Diabloton, 137. Diana, 12, 22, 102. Dianic cult, 11, 12, 15, 272, 274. Dirlton, 36.
Disbelievers in witchcraft, 10-11. Disguise, 35, 47, 60-5, 129. „ Removal of, 182. Distribution of ashes, 159, 7 60, 161, 276. Divination, 163, 205-8, 221, 248. Divining familiar, 163, 205-8. Dog, Devil as a, 66-8, 70,129, 133, 136,
182, 183, 208, 226. „ familiar, 163, 206, 207, 208, 212-15, 218, 219, 221, 223-5, 227, 229.
„ sacrifice, 154, 155, 163. Dorset : —
Bird familiar, 206. Blood sacrifice, 153. Cat sacrifice, 155. Chicken sacrifice, 155. Cloven feet, 33. Devil as a man, 33, 206, Dog familiar, 206. „ sacrifice, 155. Fairies, 240. Gift of familiar, 224. Human familiar, 33, 206. Periodical sacrifices, 155. Dreams, 15.
Drinking, 39, 98, 113, ,14, ns> ,4O_3>
,. the Devil's health, 194. Ducking of witches, 17. Dumfries-shire, 157. Dun-coloured garments, 38, 229. Dnnfermline: —
Capital punishment, 203.
Burial of Lady Pittadro, 162.
Fate of a traitor, 203.
Rebuke to Presbytery, 162. Dunstable, 48. Dunwich (see Suffolk). Duties of the Devil, 196.
Easter, 23, in.
Ecclesiastical canons of King Edgar, 22.
Ecgberht, Archbishop of York, 22.
Edinburgh : —
Black garments, 37. Cat sacrifice, 155. Devil as a dog, 67.
,, a man, 36, 37, 39, 116. ,, a woman, 46. Dog sacrifice, 155. Drinking, 39, 113. Fertility powers, 170, 174. Gift of money, 37, 49. Green garments, 37. Grey garments, 116. Identification, 37, 38, 48, 50. Magical powers, 170, 174. Mark, 46.
Marriage with the Devil, 185. Number in Coven, 193. Renunciation, 39, 46. Standing stones, 37. Weir, Major, 50, 161.
Edmonton : — Cursing, 227. Dog familiar, 213. Name of familiar, 213. Prayer, 30. Supernumerary nipple, 92,
Edward and Guthrum, Laws of, 22.
Elf arrows, 245. „ boys, 245. „ bulls, 244, 245.
Elfin, Court 0^-240.
„ Queenor Fairy Queen, 14, 44,45, 47, 128, 189, 190, 241, 242, 244, 245.
Elva, 163, 206.
Elves, Description of, 242.
Enchanted bridle, 103, 104, 236.
England (see Cambridgeshire, Chelms- ford, Coventry, Devonshire, Dorset, Dunstable, Edmonton, Essex, Faver- sham, Fenny Drayton, Fewstone, Huntingdonshire, Ipswich, Kidder- minster, Lancashire, Leaven Heath, Leicester, Lenham, Maidstone, North- ampton, Northumberland, St. Albans, St .Osyth, Salisbury , Somerset, Stapen-
T 2
2
INDEX
England (rontinutJ) :—
hill, Suffolk, Windsor, Yarmouth, Yorkshire). Esbat, 97, H3-J3- Essex : —
Bird familiar, 217, 218.
Blood sacrifice, 89, 1 5 2 , 1 5 4. 2 10, 2 25 .
Cat familiar, 209-12, 214, 216, 217,
224,225.
Change of familiar, 210. Chicken sacrifice, 1=4, 210. Child witch. 73. Cock sacrifice, 155. 212. Coldness of the Devil, 64, 185. Devil as a cat, 152, 154.
a dog, 67, 155, 327- „ a man, 33,88, 217, 223. Dog familiar, 212, 214,215, 223, 227. Feeding of familiar, 209, 210, all,
212, 215-17, 224. Ferret familiar, 212. Frog familiar, 218. Gift of familiar, 209, 210, 214, 216,
217, 223, 224.
Inherited familiar, 214, 217, 224-6. Kiss, 64, 185, 215. Kitten familiar, 215, 224, 225. Lamb familiar, 211. Left hand, 89. Marriage, 185. Mole familiar, 217, 223. Mouse familiar, 216-18. Names of familiars, 209, 211, 212,
214-18, 224, 225. Paternoster as a charm, 210. Prayers, 31, 215. Promise of secrecy, 215. Renunciation of Christianity, 185, 209.
225.
Robin, 2it, 218, 225. St. Osyth Coven, 250. Sathan, 152, 210, 224, 225, 226. Supernumerary nipple, 92-3, 95, 2 i 4-
*7-
Thirteen in Coven, 191.
Threats against a traitor, 202.
Toad familiar, 210-12, 225.
Use of familiars, 214-18, 223, 224.
Weasel familiar, 212. Ethelred, Laws of, 23. F.ve of St. John, in. Evidence, Sources of, i T. Execntion, Methods of, 17, 162, 201. Ey mouth, 36.
FairieS : — •
Arrows, 201, 245. Boy in green, 37, 244. Boy-, 245.
Children by Queen of Elphen, 44, 242. Colour of clothes, 37, 140, 240-2, -244.
Fairies (fon/tnueJ} :—
Connexion between witches nnd
fairies, 14.
Controlled with the Phairie, 243. Court of Elfin, 240, 241. D.inces, 132, 239, 242, 244. Description of elves, 242. Dress of Queen, 244. Elf bulls, 244-5. Fairies and witches, 238-46. Familiar, 46, 229, 243. Folk, 241, 242. Foster rhild, 242. Hill, 36, 243, 245. Hours for consultation, 240. Human sacrifice, 238, 246. Instruction by, 195, 239, 241,
243-4-. Kane-bairn, 246.
King, 244.
King-making, 242.
Man in green, 140, 24f.
Men, 195, 240-3, 245.
Money, 155, 241, 245.
Plaids, 240, 242.
Puck, 238.
Pnckrels, 241,
Queen, 14, 44, 4?, 47» tj8» l89» 190, 240-2, 244, 245.
Rings, 132, 244.
Robin, 127, 154, 163, 208, 21 r, 218, 225, 238, 245.
Sickness cast by, 241, 245.
Squint-ey'd Elf, 246.
Thomas a Fearie, 230.
Threats against traitor, 201.
Tree, 238-9.
White hackneys, 242.
Women, 238-40, 241, 243, 244,
245, 246.
Familiars, 93-5, 184, 205-37. „ as gods, 219, 220. „ Feeding of, 209, 212, 216,
217, 224.
Fate of traitors, 201-4. Faversham : —
Devil's place at table, 140.
Feast indoors, 1 40.
Term of years, 81. Feast, 46, 114, 138-44. Feeding of familiars, aoq, 210, 211,212,
215-17, 221, 224, 248. Feet, Cloven, 29, 33, 34, 37. "6.
„ of griffon, 35. Female familiars, 46, 229, 243. Fenny Drayton, 48. Ferret familiar, 21 a. Fertility charms, 149 note, 1 60, 170,
171, 173-
,, dances, 23, 130-5. „ powers, 28. 170, 174. „ rites, 169-85.
INDEX
t ewstone : —
Bird familiar, 213.
Cat familiar, 213.
Names of familiars, 213. Fines, 247. Fir, Baton of, 163, 207.
„ torches, 147. Fire, 146.
Hsh Cross, 107, no, 131, 233. Fixed number of witches, 190. Flint arrows, 201, 245. Flute, 137, 138. Flying, 98, 100-6, 164.
„ ointment, 100, 101, 104, 105,
164, 279-80.
Follow-my-leader dance, 130, 132-4. Food at feasts, 139-44. Forfar : —
Ale, 141.
All Hallow Eve, na.
Aqua vitae, 141.
hlack plaid, 37.
Candlemas, 1 id.
Cannibalism, 159.
Change of shape, 183, 236, 237,
Child witch, 73, 176.
Churchyard dance, 113, 146.
Coldness of the Devil, 64.
Dance in churchyard, 113, 146.
Dates of meetings, 119.
Devil as a horse, 69, 183. ,, a man, 37, 69, 183. „ a woman, 46.
Devil's horse, 103, 236.
Drinking, 98.
Feast, 140-1.
Grey clothes, 64.
Kiss, 89, 114, 141.
Lammas, no.
Mark, 89.
Names of members of Coven, 252.
Number in Coven, 120, 136, 193.
Officer, 187.
Pipes, 114, 136.
Place of meeting, 119, 120. ,, Devil at table, 141.
Puberty. Girl under, 176.
Quarterly Festival, 1 10.
Renunciation, 47, 79.
Roodmass, 1 10.
Sieve and shears, 1 14.
Singing, 114, 138.
Sinking ships, 69, 116, 183.
Torchlight, 113, 146.
Transformation, 237.
Voluntary convert, 79.
Walking to Sabbath, 98.
Wrecking a bridge, 117-18, 196. Forked shoes, 33 note. Formula of renunciation, 67, 74, 76, 78. Fonl thief, 163, 207. France (see also Aix, Alost, Angers,
France (continued} : —
Arras, Basses-Pyrenees, Brecy, Compiegne, Gillesde Rais, Joan of Arc, Lille, Lorraine, Lyons, Mache- coul, Orleans, Paris, Poitiers, Puy- de-Dome, St. Germain-en- Laye).
Ashes, Distribution of, 159, 160, 161, 276.
Back-to-back dance, 232.
Candles, 146.
Change of shape, 41, 66, 182.
Coldness of the Devil, 180.
Date of Sabbath, 123.
Devil as a cat, 41, 66, 182. ,, a cow, 65. ,, a man, 41, 66, 156, 182.
Fixed number of witches, 190.
Flying ointment, lor.
Garter as sign of rank, 191.
God in human form, 40.
Hen sacrifice, 156.
Mask, 146, 233.
Modern admission ceremony, 82. „ organization, 190.
Phallus, 1 80.
Punishment, 199.
Red garments, 41, 66, 183.
Reine du Sabbat, 190,
Renunciation, 65.
Sacrifice of the God, 160. „ a fowl, 156.
Singing, 138, 146.
Term of years, 82.
Voluntary converts, 70.
Written contract, 80. Frog, Devil as a, 226.
,, familiar, 218. Fulyairt garments, 38.
Garter as sign of rank, 191. Geographical range of domestic familiar,
„ '7> 2°9-
Gift of familiars, 209, 210, 214, 216,
217, 218, 222, 223, 224, 249. ,, of money, 37, 49. Gillatrypes, 133. Gilles de Rais, 161, 276-9. Girls under puberty, 175-6. Goat, Devil as a, 68-9, 1 29, 1 44-6, 1 59,
160, 180, 183. God incarnate, 1 2, 28, 55, 161, 276, 278.
„ in human form, 40. Good Friday, in. Grace before meat, 139, 140, 142, 143,
167, 247. Green garments, 36, 37, 43, 67, 1 1 3, 140,
183, 229, 241, 242, 244. Grey-bearded man, 32, 35, 36, 42, 195. Grey garments, 35, 37, 38, 41-3, 64, 1 16. Groton : —
Devil as an old man, 42.
Term of years, 81.
294
INDEX
Guernsey : —
Broomstick, 104, 164.
Devil as a cat, 66, 127. ,, a dog, 67.
Flying, 104, 164,
Horns, 67.
Hou, 165.
Kiss, 66, 127.
Kneeling to Devil, 66.
I ucifer, 164.
Magic words, 104, 164, 165.
Name of early God, 165.
Names of members of Coven, 351.
Number in Coven, 192.
Renunciation, 67.
Site of Sabbath, 108.
Transformation, 233. Guthrum, invasion of, 20. Gnihrum, Laws of Edward and, it.
Hair sacrifice, 155.
Hanged with a lace, 201-4, 2?8-
Hare familiar, 227.
Hartford (see Connecticut).
Hautboy, 138.
Headgear, 35-7, 38, 42-3, 69, 127, 145,
146, 147.
Heathen invasions, 20. Hedgehog familiar, 221. Helen Mcbrnne, 45. Hell, Qaeen of, 47. Hen, Devil as a, 182.
,, familiar, 207, 208.
„ sacrifice, 154, 156. Heresy, Witchcraft as, 23. Herod Las, loa. Hillswick (see Orkney). Homage, 23, 6), 68, 126,127, 128, 129,
MS-
Horns, 41, 43, 67, 69, 146. Horse, Devil as a, 47, 69, 183, 207, 208.
„ Devil's, 29, 40, 45, 69, 103, 208. Horse-flesh, 143, 247. Hon. 165.
Hour of Sabbath, 112. Human familiars, 33, 40, 46, 183, 193,
206, 221, 228-30, 243. Huntingdonshire : —
Bear familiar, 219.
Black garments, 33, 34, 63.
Blood sacrifice, 219.
Cat familiar, 218, 219, 225.
Cloven feet, 33.
Coney familiar, 219.
Cursing, 218, 220, 224-5, 227.
Devil as a man, 33, 63, a 18, 223.
Dog familiar, 218, 219, 223, 224.
Familiars as gods, 219, 220.
Gift of familiar, 218, 224-5.
Light, 146.
Mouse familiar, 220.
Names of familiars, 218-20, 223.
Huntingdonshire (continued) :—
Rat familiar, 220.
Renunciation, 218-19, 225.
Supernumerary nipple, 93, 219-20.
Term of years, 81.
Use of familiars, 218-20.
Voice of Devil, 63.
Yielding the soul, 220. Hymns, 137. Hysteria, supposed, 9, 177, 231.
Identification, 35, 37, 38, 47 -5°. 55~9- Image, Clay and wax, 116, 117, 147.
„ Sacred, 125, 145. Imitative magic, 177. Impenitent witches, 26. Imps called puckrels, 24f. Incarnate God, 12, 28, 55, 161, 276, 378. Incubus, 183.
Inherited familiars, 214, 217, 224-6. Inner kip : —
Cloven feet, 38, 116.
Devil as a dog, 67.
„ a man, 38, 116.
Drinking, 114, 141.
Kiss, 114.
Magical ceremony, 116-17.
Mark, 89.
Name of Devil, 163.
Night assemblies, 123.
Raising the Devil, 163.
Right side, 89.
Serpent, 163.
Singing, 38, 114, 138.
Storm raising, 67, 116.
Transformation. 116, 234.
Yule, 123.
Innocent VIII, Bull of, 24, 169. Instruction by the Devil, 124, 125, 195,
196, 208.
„ by fairies, 241, 244. Intioduction, Letter of, 60.
„ of new members, 39, 76, 77. Inverary : —
Corresponding with the Devil, 245.
Fairies, 245.
Trumps, 245.
Inverkeithing, Priest of, 23. Ipswich, 49.
Ireland (see Kyteler, Dame Alice). Iron rods, Beating with, 197, 203. Irregular dates of esbats, 122. Irrevocability of vows, 78. Irvine : —
Capital punishment, 202.
Devil as a man, 79.
Hanged with a lace, 202.
Left leg, 88.
Mark, 88.
Voluntary convert, 79« Italy, 24, 100, 135.
INDEX
295
lupin, 65.
Janicot, 165, 249.
Janus, 12, 62.
Jean le Blanc, 247.
lew's harp, 1 36.
Joan of Arc, 24, 40, 161, 238-40, 270-6,
279.
Jumping dance, 130, 132, 137. Jus primae noctis, 179, 181.
Kane-bairn, 246.
Kent (see Faversham, Lenham, Maid- stone).
Kidderminster, 94. King-making, 45, 242, King of Faery, 244. Kinross-shire (see Crook of Devon).
Kiss :—
Devil kisses witches, 89, 114, M1)
165, 185, 247. Familiars kiss witches, 215. Witches kiss the Devil, 45,62, 63,04, 66, 72, 126-30, 145, H6» '48» '59. 160, 200, 242, 247. "Witches kiss an image, 125, 145.
„ Queen of Elphen, 128,
242. Kitten familiar, 94, 210, 215, 216, 221,
224,225. Klareanough, 84. Kneeling to the Devil, 28, 29,66,71,
72, 126, 128-9. Knives not used, 143. Kyteler, Dame Alice : —
Cock sacrifice, 154.
Devil as a man, 40, 228.
Flying ointment, 104.
Human familiar, 40, 228.
Name of Devil, 154.
Robin, son of Artis, 40, 154.
Sacramental bread, 148.
Stick -lid ing, 104.
Trial, 23.
Lamb familiar, 211, 227. Lammas, 13, 52, 54, 109, 110. I,ancashire : —
All Saints' Day, 108, in, 116. black garments, 33. Blood sacrifice, 153, 213. Cat familiar, 213. Child witch, 73. Day of Sabbath, in. Devil as a bear, 70. „ a boy, 33. ,, God, 29. „ a man, 33, 77. Dog familiar, 213. Familiars, male and female, 46, 184
229.
Method of obtaining, 227. Number of, 229.
Lancashire (fonthiued} : — Feast, 46, 139. Female familiar, 46, 229. Flying, 102. Good Friday, in. Introduction of new member, 77. Light, 46. Mamillion, 29. Method of marking, 88, 153. Name of God, 29.
,, of familiars, 46. Names of members of Coven, 251. Naming a familiar, 115. Number m Coven, 191. Officer, 187. Pricking, 88, 1 53. Purpose of meeting, 115, no. Riding, 99, 1 16. Sacramental bread, 227. Sexual rites, 184. Standing stone, 108. Supernumerary nipple, 213. Yielding the soul, 33, 77. Lane de Bouc, 107, 118, 121. Lang Niddry : — Cat sacrifice, 155. Christening a cat, 115, 155, »68- Drinking, 115. Walking to the meeting, 98. Lapland, 66, 68,222, 226. Lauder : —
Devil as a man, 36. Identification, 48. Officer, 187.
Laws of Athelstan, 17, 23. „ Cnvit, 23, 107. f, Edward and Guthrum, 22. „ Ethelred, 23. „ Lorraine, 102.
Northumbrian priests, 22. ,, Wihtraed, 32. Leather money, 155, M1- Leaven Heath, 81. Left eye, 96.
„ hand, 45, 88, 89, 148, 190. „ leg, 88, 89. „ shoulder, 87, 88, 96. „ side, 45, 88, 93, 94, 96» M8- Legal aspect of covenant, 74.
„ familiars, 208. jj ,, mark, 86-7.
Leicester :— Fairy, 46, 243.
Human familiar, 46, 229, 243. Method of obtaining familiars, 46,
343- Name of familiar, 46, 229, 243.
Yielding the soul, 46, 229. Lenham, 94.
' Letter of introduction, oo. Liber Poenitentialis, 21, 60. Light, 46, 146, 147.
INDEX
Lille :—
Ashes, 1 60.
Child witches, 72, 99, 184.
Dedication, 78.
Devil as an animal, 65, 160. „ God, 29.
Maik, 72, 81,89.
Opinions of witches, 26, 184.
Tower over fertility, 174.
Punishment, 174, 199, 200.
Renewal of vows, 81.
Renunciation, 73.
Riding, M>3.
Sacrifice of the God, 160.
Sexual rites, 184.
Yielding the soul, 73. Limited range of transformation, 231. Lion, Devil as a, 66. List of suspected persons, 47. Llanddewi Brefi, 226. Local anaesthesia, 86, 87, 89,94. Logan, Rev. Allan, 49. Lorraine: —
Back-to-back dance, 135.
Bird sacrifice, 155, 241.
Devil as a bear, 70. „ a goat, 68.
Hair sacrifice, 155.
Homage, 126.
Kneeling to the devil, 1 26.
Laws, 102.
Leather money, 155, 241.
Magical charm, 1 1 5.
Marriage, 184.
Masks, 231.
Night assemblies, 112, 122.
Oath of secrecy, aoi.
Offerings, 155.
Opinions of witches, 25.
Phallus, 179.
Punishment, 198.
Ring dance, 135.
Voice, 61.
\Viddershins, 135. Lothian : —
Baton of fir, 163, 207.
Cat sacrifice, 155, 208.
Devil as a man, 36, 1 16.
Divining familiars, 163, 207, 208.
Dog sacrifice, 1 55.
Foul thief, 163, 207.
Instruction by the Devil, 195, 208.
Magical Words, 163, 307.
Mediciner, 36, 195.
Minister, 149.
Punishment, 198.
Sacrament, 149-50.
Sermon, 149-50. Lowdon Hill : —
De\.i as a woman, 45.
Hallow-even, 45, in.
Helen Mcbrune, 45.
Lowdon Hill (continued) :—
Name of Devil, 45. Lucifer, 28, 45, 125, 129, 138, 144, 148.
M9. l64- Lyne : —
Court of Elphen, 240. Devil as a man, 35, 42. Grey beard, 35, 42.
„ garments, 35, 43. Headgear, 35, 42. Instruction by the Devil, 195. Number in Coven, 191, 240. Queen of Elphen, 44, 241. Thorn Reid, 35, 42, 44, 191, 195. White wand, 35. Lyons : —
Ashes, 159, 183.
Back-to-back dance, 131, 232.
Beelzebub, 143.
Black garments, 40, 101.
Broomstick, 105.
Candles, 125, 145.
Christmas, 49, in, 112.
Cold food, 144.
Coldness of Devil, 179, 181.
Day of meeting, 122.
Devil as a cat, 66, 128, 182.
„ a dog, 182.
,, a fowl, 183.
„ a goat, 68, 145, 159, 182, 233.
,, a man, 40, 101, 145, 182.
„ a sheep, 70, 182, 233. Drinking, 143. Easter, HI. Fairy dances, 132, 242. Feasts, 143. Flute, 138. Flying, 101, 102.
,, ointment, 105. Grace before meat, 143. Hautboys, 138. Hour of meeting, 112. Human familiars, 183, 228. Image, Sacred, 125, 145. Jumping Dance, 132. Kiss, 125, 128, 129-30, 145. Mark, 87-8. Mask, 232.
Method of going to Sabbath, 97, 99. Midday, 40.
Musical instruments, 138. Night assemblies, 113. Phallus, 179.
Place of meeting, 119, 121. Power over fertility, 174. Prayer, 30. Punishment, 198. Religions service, 148. Renewal of vows, 125. Renunciation, 125. Reports, 125, 198. Riding to meetings, 99.
INDEX
297
Lyons (continued} : -— Right side, 88. Ring dance, 131. Rye, Wafer of, 148. Sacrifice of the God, 159, 183. Sexual rites, 125, 179-82. Singing, 138. Stick riding, 105. Straw, Burning, 145. Taboo on salt, 143. Urine, 148. Voice, 62. Walking to meeting, 97-8.
Machecoul Coven, 249.
Magical ceremonies, 30, 115, 116, 171,
207. „ ointment, 100, 101, 104, 105,
279-80.
,, powers, 170, 174. ,, words, 45, 101, 104, 105, 128, 149, 162-8, 206-8, 234-5, 242, 244. Maiden of Coven, 133, 189, 190, 193. Maidstone : —
Child by the Devil, 182. Reason for burning a witch, 162. Sexual rites, 182. Maine Jean Mullin, 238.
,, Leonard, 238. Malleus Maleficarum, 172. Mamillion, 29. Manningtree (see Essex). Mark, 46, 72, 75, 76, 81, 83, 86-96, ^6,
183, 246, 248.
Market Cross, 107, no, 131. Marriage, 179, 184, 185. Masks, 55,62,64, 68, no, 129,133,146,
188, 231-3, 246. May Day, 112.
„ Eve, 12, 109. May-November year, 12, 109. Mediciner, Devil as, 36, 195. Methods of destruction, 117, 118. „ execution, 17, 162, 201.
»> going to meetings, 97-106.
„ marking, 87, 88, 153.
„ obtaining familiars, 46, 226,
227, 243.
„ transformation, 230-1.
Midday, 40, 101, 122. Midwives, 50, 170, 171, 206, 207. Minister, Christian, 133, 137, '51. l88-
„ Devil as a, 41, 149. Minor devils, 137, 228. Modern dance, 130, 132, 135 note, 183
note.
„ magical ceremonies, 82, 226. ,, organization, 190. Mole familiar, 217, 223. Monsieur, 40, 128. Mound dwellings, 10.
Mouse famiiiar, 216-18, 220, 241. Muffling (see Mask). Music, 137.
Musical instruments, 55, no, 131, 133, 136-8.
Name given on admission, 85.
„ of early God, 165. Names of the Devil : — Abiron, 163. Antecessor, 164. Aspic, 248. Karrebon, 41. Black John, 199. Blackman, 33, 219, 223. Christsunday, 36, 44, 45, 69, 70, 87,
128, 155, 242. Crebas, 41.
Daniel the Prophet, 34. Foul thief, 163, 207. Helen Mcbrune, 45. llou, 165. lupin, 65. Janicot, 165, 249. Klareanough, 84. Maitre Jean Mullin, 228.
„ Leonard, 228. Mamillion, 29. Monsieur, 40, 128. Orthon, 41, 247, 248. Quillet, 164. Robin, 163, 208, 245.
,, son of Artis, 40, 154. Sathan, 152, 210. Serpent, 163. Simon, 185.
Thorn Reid, 35, 42, 44, 191 , 195, 240. Traisnesac, 41, 247. Tramesabot, 41 note, 248. Walliman, 30-1, 195. William Simpson, 35, 48, 195. Names of familiars : — Amie, 218. Besse, 217. Christ, 216. Collyn, 216. Dainty, 216. Elirnanzer, 315. Elva, 163, 206. Fancie, 46. Fillie, 213. Frog, 218. George, 221, 229. Gibbe, 213. Gille, 210. Ginnie, 210. Greedigut, 219, 223. Grissell, 219, 223. Hendrie Laing, 230. Hoult, 214. Inges, 213.
298
INDEX'
Names of familiars ((onlhtueJ'}:— Jacke, 3i i, 218. James, 218. Jarmara, 214. Jeso, a 1 6. Jesus, 216. Jezebell, air, 339. Jockey, 316. Jone, 3 20. Laing, 239. Lierd, 311. Lightfoot, 3 1 a, 234. Lilly, 3 18. I.ittleman, 2 1 6. Lunch, 213. Makeshift, 212. Mak Hector, 229, 230. Margaret, 168, 218. Minny, 225. Mounsier, 216. Mrit. Elizabeth, 216. Panu, 316. Philip, 3ii. Pigine, an.
Pretty, 46, 3 1 8, 229, 243. Prettyman, 216. Prickeare, 218. Priscill, 218. Red Reiver, 229, 230. Roaring Lion, 229, 330. Robert the Jackis, 329, 330. Robert the Rule, 329, 330. Robin, 208, 2ii, at 8, 325. Rorie, 219. Rug, 217.
Sack and Sugar, 314. Sanders, 230. Sandy, 216.
Sathan, 309, 310, 334, 225. Sparrow, 218. Suckin, 212. Susan, 317, 3 1 8. Swein, 339, 330. Tewhit, 213. Thief of Hell, wait upon herself, 229,
Thomas a Fearie, 230. Tib, 320. Tibbe, 46. Tissy, 219. Tom, 211, 213, 225. Tomboy, 216. Tyffin, 2H. Tyttey, an. Vinegar Tom, 214. Wynowe, 216. Names of members of Covens, 193-4,
. 249-54.
,, of tunes, 136, 137. Naming of animals, 85, 155, 168.
„ a familiar, 115. Netherbnry (see Dorset).
Newburgh, 195.
New England (.see Connecticut, Groton,
Salem;.
Nicknames, 85, 133, 187. Nider's Formicarins, 33. Night assemblies, 112, 122, 133. Nipple, Supernumerary, 90-6, 209,321. Northampton : —
Death by fire, 162.
Devil as a man, 34.
Opinions, 26-7.
Supernumerary nipple, 95. North Berwick :—
Allhallow Eve, 54, 1 10.
Black garments, 35, 42, 54, 57, 145.
Both well, Earl of, 54-9.
Candles, 54, 145.
Cat sacrifice, 168.
Christening a cat, 168.
Churchyard dance, 54, no, 133, 136.
Coldness of the Devil, 62, 64, 128.
Conjuring of cats, 5 2, 54, 163, 167, 168.
Dates of meetings, no.
Dead men's bones, 115, 168, 169.
Devil as a man, 35, 42, 52, 53, 55.
Devil's disguise, 35, 62.
Divining by animals, 306-7.
Dog familiar, 163, 206.
Elva, 163, 206.
Headgear, 35, 43, 145.
Homage, 62, 128, 145.
Hour of meeting, 1 1 2.
Identification, 55-9.
Instruction by Devil, 195.
Kiss, 62, 63, 128, 200.
Lammas, 53, 54, no.
Magical words, 163, 1 68, 206.
Mask, 55, no, 133, 188, 232.
Midwife, 50, ao6.
Muffling (see Mask).
Name of familiar, 163, 206.
Names of members of Coven, 250.
Nicknames, 85, 187.
Number in Covens, 53, 191.
Officers, 187.
Punishment, 54, 300.
Raising the Devil, 163, 206.
Riding to the Sabbath, 99.
Ringleader, 55, no, 133, 188, 232.
Sermon, 42, 54, 145.
Sieves, 167.
Sinking ships, 51, 53, 115, 167, 168.
Storm raising, 51, 52, 54, 163, 167, 168.
Toad poison, 53.
Trial, 50-9.
Tramp, 55, no, 133, 136.
Voice, 62.
Wax image, 51, 53-5.
White garments, 35. ,, wand, 57.
Yielding the soul, 59.
INDEX
299
Northumberland :—
Black garments, 134, 200.
Collupp Monday, 103.
Dance as reward, 200.
Devil as God, 29.
a man, 34, 134.
Enchanted bridle, 10^-4,
Names of members of Coven* '93~4«
Number in Coven, 193-4.
Punishment, 200.
Rewards, 134, 200.
Riding, 103, 236. „ devil, 34.
Sacred stone, ) 08 note.
Term of years, 82.
Threats to traitor, 29.
Transformation, 234, 236. November Eve, 12. Nudity rites, 134 note, 150, 173- Numbers in Covens,53, 120, 13^ !9'-4>
240.
Oath of secrecy, 201.
Objections to the evidence, 15, l&-
Offerings, 155.
Officer, 47, 101, 151, 171, }86-^9°> !93-
Ointment, Flying, 100, 101, i°4> 1O5»
279-80.
Operative witchcraft, ir. Opinions of witches, 15, 25-7, 2%, l^t,
184.
Ordeal by water, 17. Organization, 13, 186-204. Orkney : —
Black garments, 242.
Child witch, 242.
Controlled with the Phairie, 243-
Devvl as a man., ^6,
„ the same as fairy, 243-
Fairy folk, 242.
,, men, 195, 242, 243.
Gray beard, 36. 195.
Green tartan plaid, 242.
Identification, 48.
Instruction from the Devil,
Name of Devil, 30, 31.
Prayer, 31.
Walliman, 30, 31, 195.
White garments, 36, 195. Orleans : —
Back-to-back dance, 247.
Baptism, 247, 248.
Book, 246, 248.
Child witch, 248.
Devil as a goat, 69, 70, 247, 248- „ God, 29, 247. ,, man, 41, 63, 246. „ sheep, 70, 247.
Di?guise, 63.
Divination, 221, 248.
Feeding of familiars, 221, 24^-
Fines, 247.
Orleans (continued} :—
Gift of familiar, 222, 224, 249.
Janicot, 249.
Jean le Blanc, 247.
Kiss, 247.
Mark, 248.
Mask, 246.
Barnes oi 'Devil, 41, 247, 248.
Orthon, 41, 247, 248.
Phallus, 247.
Place of meeting, 246.
Punishment, 247.
Religious service, 246, 248.
Rewards, 247.
Salt taboo, 249.
Sermon, 63, 247.
Sexual rites, 249.
Shaving, 246.
Singing, 247.
Toad familiar, 221, 222, 248, 249.
Traisnesac, 41.
Tramesabot, 41 note.
Trial of Gentien le Clerc, 248-9. „ Silvain Nevillon, 246-8.
Two chiefs, 63.
Two-faced god, 69, 247.
Urine, 248.
Voice, 63, 247.
Walking to the Sabbath, 247. Orthon, 41, 247, 248. Ould Birtles, 47. Our Lady, 45, 189.
Pace of dance, 131, 133, 189, 200, 201. Faction with the Devil, 74. Paisley : —
Black garments, 38, 63.
Candles, 147.
Child witch, 73.
Clay image, 117, 147.
Cloven feet, 38.
Date of meeting, 123.
Devil as a man, 38, 188.
Drinking the Devil's health, 194.
Mark, 89.
Officer, 1 88.
Thirteen, 194.
Voice, 63.
Papal bulls, 19, 24, 169. Paris : —
Child sacrifice, 49, 150, 156, 157. „ witch, 72.
Conjuration, 150, 171.
Devil as a priest, 150, 157, 171.
Fertility charm, 171.
Identification, 49.
Midwife, 171.
Nudity rite, 150.
Term of years, 8r.
Witch mass, 150.
Written contract, 81. Paternoster used as charm, aio.
300
INDEX
Pembrokeshire, 226. rentlaml Hills :—
Candle, 146.
Devil as a dog, 67, 133, 136.
Name of tune, 137.
Pipes, 67, 133, 136.
Periodical sacrifices. 154. 155, 158, 159. Personal attendant, Devil's, 186, 189. Perth :—
Devil as a man, 36, 195.
Fairy hill, 36.
Greybeard, 36, 195.
Instruction from the Devil, 195. Phallus, 179-80, 247. Physician, 36.
Pierronne, follower of Joan of Arc, 40. Piper, 136, 137, 189.
Pipes, 67, 113, 114. IJ7> 133. J36» '4°t
241.
Pitch, Candles of, 146, 147. Pittadro, Lady, 162, 203. Pittenweem : —
Black garments, 43.
Devil as a man, 39, 43.
Headgear, 43.
Mark, 90. Place of Devil at table, 140,141-3, 144.
,, meeting, 108, 119-21, 246. Places dedicated to the Devil, 108. Ploughing ceremony, 115, 171. Poison, 158, 279-80. Poisoning by toads, 53. Poitiers : —
Ashes of the sacrifice, 159.
Candle, 145, 159.
Cross, 68, 107.
Cross-roads, 68, 107, 144.
Devil as a goat, 68, 128, 144, 159.
Kiss, 128, 145, 159.
Ring dance, 68, 128, 145, 159.
Sacrifice of the God, 159. Polymastia, 90. Polythelia, 90-6. Position of Devil's marks, 96. Power from the Devil, 29. Prayers, 30, 31, 215, 218, 228. Pre agricultural religion, 12-13, IO9» Pricking, 88, 153. Priests, Christian, 84, 128, 137, 150,
171.
Promise of secrecy, 215. Puberty, Girls under, 175, 176. Puck, Derivation of, 230. Puckrels, 241. Punishments and rewards, 54, 131, 133,
174, 188-9, 197-204, 247. Purpose of meeting, 115, 116. Puy-de-Dome :—
B^ck- to-back dance, 128, 131.
Candles, 68, 128, 145, 180.
Christian festival, in.
Dates of meeting, 119, 122.
Puy-de-D6me (continued) : —
Devil as a goat, 68, 145, 180.
Kiss, 128.
Place of meeting, 119.
Prayer, 128.
Ring dance, 128, 131.
Sexual rites, 180.
St. John's Eve, 145 Quarterly festivals, 12-13, 109-11. Queen of Elfin and Faery, 14,44,45.
47, 128, 189, 190, 241, 242, 244, 24?. Queen of Hell, 47- Queen of Sabbath, 45, 71, 129,
189, 190. Queensfeiry : —
Names of members of Coven, 252.
Number in Coven, 192. Quillet, 164.
Ragwort, Riding on, 246. Rainmaking, 172-3. Raising storms, 52, 54.
„ the Devil, 45, 155,163,206,242. Rank among witches, 129, 191. Rat familiar, 211, 220. Reason for burning witches, 162. Rebuke to Presbytery, 162. Red Book of Appin, 170, 196.
„ garments, 41, 66, 183. Redwald, King of East Saxons, 21. Reine du Sabbat, 45, 71, 129, 148, 189,
190. Religious service, 14, 138, 148, 164,
246, 348.
Renewal of vows, 80, 81, 128, 125. Renfrewshire: —
Capital punishment, 203.
Child witches, 39, 65, 73.
Coldness of Devil, 65.
Devil as a man, 39, 65, 73.
Fairies, 246.
Hanging with a lace, 203-4.
Mark, 90, 246.
Names of members of Coven, 254.
Squint-eyed Elf, 246.
Threats to traitor, 203. Renunciation of previous religion, 39, 46 ,
47. 65> 67, 7', 74. 75. 76, 77. 78. 79.
84, 124, 125, 128, 156,175, 185,209,
318-19, 225, 244.
Report of work done, 125, 194, 198. Result of elf shots, 245. Rewards and punishments, 1 34, 197-204,
347- Riding Devil, 34, 38, 69, 208, 242.
„ on sticki, 104, 105, 106, 134.
„ to meetings, 99-106, 116, 336. Right hand, 83, 87, 89, 90, 96.
„ leg, 83-
,, shoulder, 89, 91.
„ side, 88, 89, 96.
INDEX
301
Ring dance, 40, 68, 107, 128, 531-2,
'35. M5. »59-
„ leader, 55, no, 133, 136, 188,
200, 232. Ritual transformation, 233.
,, witchcraft, 1 1 -12. Robin, 127, 154,163, 208, 2ii, 218,
225, 238, 245.
Robin, son of Artis, 40, 154. Roodmas, 45, 109, no, 112, 134, 242. Round dance, 135. Rowing, 147.
Rules for sexual rites, 175-6. Rye, Wafer made of, 148.
Sabbath, 97-112.
,, Derivation of, 97. „ Opinions regarding, 25. Sacrament, 148-51.
Sacramental bread, 148, 1 99, 2 26, 2 2 7, 24 7. Sacred image, 125, 145. ,, marriage, 177* ,, si one, 108 note. Sacrifice, Animal, 153-6. „ Blood, 152-3. „ Child, 156-9, 246. „ God, 159-62, 183. „ Periodical, 155, 158, 159. St. Albans : —
Dog familiar, 221, 229. Human familiar, 221, 229. Names of familiars, 221, 229.
,, of members of Coven, 252. Supernumerary breast, 94.
„ nipple, 93, 221.
St. Andrew's Day, 111. St. Germain-en Laye : — Broomstick, 104. Devil as a sheep, 70, 127. Homage, 127. Kiss, 127.
Written contract, 80. St. John's Eve, in, 145. St. Osyth Coven, 250. Salem :-— Baptism, 84.
Burroughs, Rev. George, 49, 1 1 7, 151. Child witch, 74. Devil as a cat, 228. ,, God, 30. „ a horse, 70. „ a man, 42. ,, a minister, 151. Feast, 142. Headgear, 43. Identification, 49. Images, 117. Iron rods, 203. Officer 151, 1 88, 190. Place of meeting, 108, I2f. Prayer, 228. Punishment, 203.
Salem (continued) i — Queen of Hell, 47. Renunciation, 84. Riding on a pole, 106. Sacrament, 151. Sermon, 151, 190. Supernumerary nipple. 95. Term of years, 82. Yielding the soul, 84.
Salisbury: —
Blood ceremony, 64. Coldness of Devil, 64. Devil as a boy, 64. Supernumerary nipple, 94. Two chiefs, 64. Written contract, 6.).
Salt, 139, 143, 249.
Salutation, 29, 126, 127.
Scarlet cap, 40.
Sceptics, 9, 10, IT, 15, 177.
Scotland (see Aberdeen, Alloa, Auld- earne, Borrowstowness, Bute, Byrehill, Crighton, Crook of Devon, Dalkeith, Dirlton, Dumfries-shire, Dumferm- line, Edinburgh, Eymouth, Forfar, Innerkip, Inverary. Inverkeithing, Irvine, Lang Niddry, Lander, Lothian, I.owdon Hill, Lyne, Newburgh, North Berwick, Orkney, Paisley, Pettland Hills, Perth, Pittenvveem, Queensferry, Renfrewshire, Seaton, Strathdown, Thurso, Torryburn, Tranent).
Seaton, 98, 168.
Second in command, 32.
Secrecy, Promise of, 215.
Sermon, 30, 42, 54, 63, 67, 145, 148-51, 189, 190, 247.
Serpent, 163.
Sexual rites, 14, 125, 126, 149, 173-85,
„ 242, 249- Shaving, 246.
Sheep, Devil as a, 70, 127, 182, 247.
Shellie (see Suffolk).
Sieve, 147, 167.
Sieve and shears, 114.
Silken habiliment, 36, 145.
Silvain Nevillon, Trial of, 246-9.
Simon, 185.
Singing, 38, 114, 138, 146, 247.
Sinking ships, 51, 52, 55, 69, 115-17,
^ 167, 168, 183.
Site of meetings, 106-9, n8-2T.
Somerset (Wincanton, Brewham) :—
Baptism, 117.
Black garments, 34, 127.
Broomsticks, 106.
Candles, 147.
Cat familiar, 221.
Cittern, 136.
Covenant, 79.
Date of meetings, 123.
302
INDEX
Somerset (continued}: —
Devil as a man, 34, 43, 63, ic 136, 140, 163, 208.
Dog famitiar, 208.
Feast, 140.
Flying, 101. ,, ointment, 101.
Grace before meat, 140.
Headgear, 43, 127.
Hedgehog familiar, 221.
Images, wax and clay, 117.
Magical words, 101, 163, 164, 167, 208.
Mark, 89.
Names of members of Coven, 254.
Number in Coven, 193.
Officer, 101, 188.
Pipes, 136.
Place of Devil at feast, 140. „ meeting, 120, 121.
Right band, 89.
Robin, 127, 163, 208,245.
Salutation, 126, 127.
Term of years, 81.
Voice of Devil, 43, 63, 1 27.
Written contract, 81. Soul, Yielding of, 33, 46, 59, 72, 75-8,
81,84, 219,220, 226, 229, 243. Spirits, 193, 229- .Squint-eyed Elf, 246. .Stag, Devil as a, 45, 70, 207, 242. .Standing stones, 37, 40, 68, 107, 108,
128, 131. Stapenhill : —
Capital punishment, 201,
Devil as God, 30.
Dog familiar, 207, 225.
Gift of familiar, 225.
Magical ceremony, 30.
Name of familiar, 225.
Prayer, 30.
Supernumerary nipple, 91-2. Stick-riding, 104-6. Storm-raising, 51, 52, 54, 67, 116, 163,
167, 168. Strathdown : —
Devil as a dog, 68.
Homage, 68.
Rowing, 147,
Sieves, 147.
Torches, 147.
Walking to the Sabbath, 99. Straw, Burning, 145. Substitute for the God, 160-1, Succubus, 183. Suffolk :—
Blood ceremony, 153.
Coldness of Devil, 181.
Daniel the Prophet, 34.
Devil as a man, 34, 63, 94, 153, 221.
Dog familiar, 223.
Gift of familiar, 223.
Kitten familiar, 94, 221.
Suffolk (continued) :—
Mole familiar, 223.
Prayer, 31.
Sexual rites, 181.
Supernumerary nipple, 94, 95, J2t.
Voice of the Devil, 63. Supernumerary breast, 90, 94.
„ nipple, 90, 91, ga-6,
309. 2'3-J7. 2i9-JI- Sweden : —
Antecessor, 164.
Baptism, 84.
Capital punishment, 203.
Child witches, 74, 123.
Christian priests, 84.
Cross-roads, 132, 203.
Dates of meeting, 123.
Description of Blockuln, 1 03, 108, 119
Devil as a man, 41, 43, 164. „ a minister, 41, 149.
Feast, 144.
Grey garments, 41, 43.
Headgear, 43.
Magical words, 164.
Marriage, 185.
Method of going to meetings, 103.
Places at meals, 144. „ of meeting, 1 19.
Powers of the Devil, 118.
Punishment, 199, 203.
Riding to the Sabbath, 100, 103.
Ring dance, 132.
Sacrament, 149.
Vow, 78.
Yielding of the soul, 78. Sympathetic magic, 158, 159.
Taboo on salt, 139, 143, 249.
Tambourine, 137.
Tattooing, 87.
Term of years, Contract for, 75, 80-2.
Theodore, Archbishop of Canterbury, 2 1 .
Thirteen in Coven, 191-4.
Thorn Reid, 35, 42, 44, 191, 195, 240.
Threats against traitor, 29, 201-3.
Thurso : —
Devil as a man, 40, 208.
Divination by a cloud, 208, „ a hen, 208.
„ a horse, 208.
Riding Devil, 208. Toad familiar, 71, 210-12, 221, 222,
225, 248, 249. Toarls, Poisoning by, 53. Torches, 113, 146, 147*. Torrybnrn: —
Coldness of Devil, 65.
Headgear, 43, 147.
Light, 147. Tranent : —
Names of tunes , 1 36.
Piper, 136, 189.
INDEX
3°3
Transference of labour pains. 170. Transformation, 10, 116, 166, 230-7. Tree-riding, 134. Trial of Alice Kyteler, 33.
„ North Berwick witches, 50-9.
,, Silvain Nevillon, 246-9. Trump, 55, no, 133, 136, 245. Trumpets, 137.
Two chiefs, 32,35- 38, 63> 64, 83, 228. Two-faced God, 10, 62, 69, 129, 247.
Unbaptizcd children, 156.
Urine, 148, 248.
Use of domestic familiars, 214-20, 223,
224. „ of words God and Devil, 31.
Violins, 137, 138.
Voice of the Devil, 43, 61-3, 127, 247.
Voluntary converts, 70, 71, 79.
Vosges, 112.
Vows, 78, 125.
Wafer of rye, 148.
,, of sacramental bread, 148. Walking to the Sabbath, 97-9, 247. Walliman, 30, 195. Walloons, 82, 135. Walpurgis Nacht, 109, 134. Water, Ordeal by, 1 7. Wax image, 51, 53-5, 116, 117. Weasel familiar, 212, 241. Weir, Major, 50, 161. While garments, 3?, 36, 40, 41, 43, 45,
19?- „ hackneys, 45, 242.
„ wand, 35, 57. Widdershins, 124, 135. William Simpson, 35, 48, 195. Wi'ncanton (see Somerset;. Windsor : —
Cat familiar, 210.
Change of shape, 4?, 69.
Devil as an ape, 47, 69. „ a horse, 47, 69.
Windsor (continued] : —
Feeding of familiars, 210, an.
Gille, 210.
Ginnic, 210.
Kitten familiar, 210.
Officer, 189.
Philip, 211.
Place of meeting, 1 19.
Rat familiar, 21 1.
Toad familiar, 210. Wine puncheons, 113, 140, 241.
„ representing blood, 149. Witch of Endor, 9.
„ mass, 150.
Witches professing Christianity, 49. Wooden goblets, 143. Wooler (see Northumberland). Word of God, 9. Worship, 29, 68. Wrecking a bridge, 117, 196. Written contracts, 64, 79-81. ,, reports, 186.
Yarmouth :—
Devil as a man, 33, 88.
Mark, 88. Yellow bird, 213.
„ clothes, 229, 232. Yielding the soul, 33, 46, 59, 72, 75-8,
81, 219, 220, 226, 229, 243. Yorkshire :—
Bird familiar, 213.
Cloven feet, 29, 34.
Coloured wart, 94.
Devil as a man, 29, 34.
Devil's horse, 29.
Fairy hill, 243. „ Queen, 244.
Instruction by fairies, 244.
Kneeling to the Devil, 29,
Local anaesthesia, 94.
Magical words, 244.
Supernumerary nipple, 93~4-
Worship, 29. Yule, 109, in, 120, 123.
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