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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 1556 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 seene her mother doe, callynge Sathan, whiche came to
her (as she sayd) in the lykenes of a great dogge'.[1] At Aberdeen in 1597
A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com
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.'[3] 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 Winnick 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.
3. Potts, H 3.
4. Goodcole, Wonderfull Discoverie, p. C.]
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 II 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;[2] 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-Pyrénées,
where the dancers to this day are called Satans.[3]
Lady Alice Kyteler, in 1324, was accused that the Devil came to her
'quandoque in specie cujusdam aethiopis cum duobus sociis'.[4] 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 à ces danses'.[5] De
Lancre says that there was more than one Devil: the great one, who was
called Maitre Leonard, and a little one called Maître Jean Mullin. It was
this smaller Devil who held the meetings in the absence of the Chief:
'en la place du Grãd 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 accoustumé d'adorer &
seruir.--A table on se sied selon sa qualité, ayant chacun son Demon assis
auprés, & parfois vis à vis. Et quand ils ont mangé, chaque Demon pre{n}d 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.
3. Moret, pp. 247 seq.
4. Camden Soc., Dame Alice Kyteler, p. 3.
5. Boguet, pp. 69, 132.
6. De Lancre, Tableau, pp. 67, 197.]
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 Master'.[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'.[3] In 1662 at Auldearne
Issobell Gowdie confessed
'ther is threttein persones 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 Aulderne; 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, qwho 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 Discoverie of Margaret and Phillip Flower, E 3.
2. Whitaker, p. 216.
3. Gerish, The Divel's Delusions, p. 12.]
Spirit is named Thomas a Fearie, &c.[1] Ther wilbe many vther Divellis,
waiting wpon our Maister Divell; bot he is bigger and mor awfull than the
rest of the Divellis, and they all reverence him. I will ken them all, on by [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl wyciskamy.pev.pl
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 1556 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 seene her mother doe, callynge Sathan, whiche came to
her (as she sayd) in the lykenes of a great dogge'.[1] At Aberdeen in 1597
A Collection of Sacred Magick | The Esoteric Library | www.sacred-magick.com
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.'[3] 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 Winnick 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.
3. Potts, H 3.
4. Goodcole, Wonderfull Discoverie, p. C.]
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 II 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;[2] 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-Pyrénées,
where the dancers to this day are called Satans.[3]
Lady Alice Kyteler, in 1324, was accused that the Devil came to her
'quandoque in specie cujusdam aethiopis cum duobus sociis'.[4] 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 à ces danses'.[5] De
Lancre says that there was more than one Devil: the great one, who was
called Maitre Leonard, and a little one called Maître Jean Mullin. It was
this smaller Devil who held the meetings in the absence of the Chief:
'en la place du Grãd 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 accoustumé d'adorer &
seruir.--A table on se sied selon sa qualité, ayant chacun son Demon assis
auprés, & parfois vis à vis. Et quand ils ont mangé, chaque Demon pre{n}d 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.
3. Moret, pp. 247 seq.
4. Camden Soc., Dame Alice Kyteler, p. 3.
5. Boguet, pp. 69, 132.
6. De Lancre, Tableau, pp. 67, 197.]
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 Master'.[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'.[3] In 1662 at Auldearne
Issobell Gowdie confessed
'ther is threttein persones 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 Aulderne; 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, qwho 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 Discoverie of Margaret and Phillip Flower, E 3.
2. Whitaker, p. 216.
3. Gerish, The Divel's Delusions, p. 12.]
Spirit is named Thomas a Fearie, &c.[1] Ther wilbe many vther Divellis,
waiting wpon our Maister Divell; bot he is bigger and mor awfull than the
rest of the Divellis, and they all reverence him. I will ken them all, on by [ Pobierz całość w formacie PDF ]