[Footnote 911: Surtees Soc., xl, pp. 192, 194, 197.]

[Footnote 912: Kinloch, p. 129. Spelling modernized.]

[Footnote 913: De Lancre, Tableau, pp. 129, 130.]

[Footnote 914: Kinloch, p. 123.]



APPENDIX I

FAIRIES AND WITCHES

The 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 Faees], beside which is a spring [which cured fevers]. It is a great tree, a beech [fagus], 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 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'.[915] 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.[916]

Denied having a mandrake, but knew there was one near the Fairies' tree.[917]

My godmother, who saw the fairy-ladies, was held as a good woman, not a diviner or a witch.[918]

Refused to say if she believed fairies to be evil spirits.[919]

She did not put chaplets on the Fairies' tree in honour of SS. Katharine and Margaret.[920]

Had never done anything with, or knew anything of, those who came in the air with the fairies [gallice en l'erre avec les faees]. Had heard they came on Thursdays, but considered it witchcraft.[921]

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 faees]; 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.[922]

5th Article. Near the village of Domremy is a certain great, big, and ancient tree called vulgarly The Charmed Fairy-tree of Bourlemont[923] [l'arbre charmine faee de Bourlemont]; 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.[924]

6th Article. Jeanne frequented the said tree and spring alone, chiefly at night, sometimes in the day most often at the hour that 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, witchcrafts and other misdeeds; which [garlands] the following morning, were not found. Answer: Referred for part to previous answers, denied the rest.[925]

23rd Article. Her letters showed that she had consulted evil spirits. Denied ever having done anything by inspiration of evil spirits.[926]

1566. John Walsh, of Netherberry, Dorset. He being demaunded 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.[927]

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, '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 bak fra 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 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 Thom 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.[928]

1588. Alesoun Peirsoun of Byrehill, Fifeshire. Was conuict for hanting and repairing with the gude nichtbouris and Quene of Elfame, thir diuers [3]eiris bypast, as scho had confesst be hir depositiounis, 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 acquentance of the Quene of Elphane.... And that scho saw nocht the Quene thir sewin [3]eir: And that scho had mony guid friendis in that court, bot wer all away now: And that scho wes sewin [3]eir 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.[929]

1589. Beatrix Baonensis, in Lorraine. Etliche geben Spaeher, etliche Voegel oder sonst nicht viel besonders, als da sein moechte gemuentzt Geld aus Rindern Ledder, und wenn sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, auf dass sie staffirt seyn.[930]

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.[931]

1593. She had three or foure impes, some call them puckrels, one like a grey cat, another like a weasel, another like a mouse.[932]

1597. 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.[933]

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.[934]

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.[935] ... 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 Benedicite. Suchlike thou affirms that the Queen of Elphin has a grip of all the craft, but Christsunday is the goodman, and has all power under God.[936]

1608. Lyons district. Ils dansent deux a deux, & par fois l'vn ca & l'autre la; estans telles danses semblables a celles des Fees, vrais Diables incorporez, qui regnoient il n'y a pas long temps.[937]

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 [3]eiris bygane. In respect of her awne confessioun.[938]

1616. Katherine Caray of Orkney. At the doun going of the sun are great number of fairie men mett her together with a maister man.[939]

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 uther with ane grein tartane plaid about him And that the man with the plaid said to her she was ane prettie And he wald lerne her to ken and sie 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.[940]

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.[941]

1633. Isobel Sinclair of Orkney. Sex times at the reathes of the year, shoe hath bein controlled with the Phairie.[942]

1653. 'Yorkshire. There was (he saith) as I have heard the story credibly reported in this Country a Man apprehended for suspicion 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 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 departed 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 (however 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.[943]

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.[944]

1661. Jonet Watson Of Dalkeith. She confessed that 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 Baille-fyre night, shoe was at a Meitting in Newtoun-dein with the Deavill, who had grein cloathes vpone him, and ane blak hatt vpone his head; wher schoe denyd Christ, and took her self to be the servant of the Deivill.[945]

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, weill favoured, and broad faced, &c. Ther wes elf-bullis rowtting 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 vold be horse-muke.[946]

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.[947]

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.'[948]

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.[949]

1664. Elizabeth Style of Wincanton, Somerset. When she hath a desire to do harm, she calls the Spirit by the name of Robin.[950]

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).[951]

1677. Inveraray. Donald McIlmichall 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'.[952]

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 Faries.[953]

1697. James Lindsay, alias Curat, in Renfrewshire. He was called the Gleid, or Squint-Ey'd Elff.[954]

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-fairy,—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.[955]

FOOTNOTES:

[Footnote 915: Quicherat, i, p. 67; Murray, pp. 25 6.]

[Footnote 916: Id., i, p. 87; M., p. 42.]

[Footnote 917: Id., i, pp. 88-9; M., p. 43.]

[Footnote 918: Id., i, p. 177; M., p. 80.]

[Footnote 919: Id., i, p. 178; M., 80.]

[Footnote 920: Id., i, p. 186; M., p. 84.]

[Footnote 921: Id., i, p. 187; M., p. 84.]

[Footnote 922: Id., i, p. 209; M., p. 91.]

[Footnote 923: Bour-le-mont, cp. Bour-jo, 'a word of unknown derivation'. See Walter Scott, Witchcraft and Demonology.]

[Footnote 924: Q., i, p. 210; M., p. 91.]

[Footnote 925: Q., i, pp. 211-12; M., pp. 91-2.]

[Footnote 926: Id., i, p. 242; M., pp. 96-7.]

[Footnote 927: Examination of John Walsh.]

[Footnote 928: Pitcairn, i, pt. ii, pp. 52-3, 56-7.]

[Footnote 929: Id., i, pt. ii, pp. 162-3.]

[Footnote 930: Remigius, pt. i, p. 55.]

[Footnote 931: Giffard, p. 10; Percy Soc. viii.]

[Footnote 932: Id. ib., p. 9.]

[Footnote 933: Pitcairn, ii, p. 25.]

[Footnote 934: Spalding Club Misc., i, p. 177.]

[Footnote 935: Spalding Club Misc., i, pp, 119, 121, 125.]

[Footnote 936: Burton, i, p. 253.]

[Footnote 937: Boguet, p. 132.]

[Footnote 938: Maitland Club Misc., ii, p. 167.]

[Footnote 939: Dalyell, p. 536.]

[Footnote 940: County Folklore, iii, Orkney, pp. 112-14; Maitland Club Misc., ii, pp. 188-9.]

[Footnote 941: Wonderfull Discoverie of Margaret and Phillip Flower, E 3.]

[Footnote 942: Dalyell, p. 470.]

[Footnote 943: Webster, pp. 300-2.]

[Footnote 944: More, p. 232.]

[Footnote 945: Pitcairn, iii, p. 601.]

[Footnote 946: Pitcairn, iii, pp. 604, 607, 611, 613.]

[Footnote 947: Id., iii, p. 617.]

[Footnote 948: Highland Papers, iii, pp. 19, 23, 27.]

[Footnote 949: Glanvil, pt. ii, p. 152.]

[Footnote 950: Id., ii, p. 137.]

[Footnote 951: Law, p. 27 note.]

[Footnote 952: Highland Papers, iii, pp. 36-8.]

[Footnote 953: Sadducismus Debellatus, p. 50.]

[Footnote 954: Id., p. 25.]

[Footnote 955: Cunningham, pp. 246, 251]



APPENDIX II

TRIAL OF SILVAIN NEVILLON AND GENTIEN LE CLERC AT ORLEANS, 1614-15

[This trial is included here as a specimen of purely ritual witchcraft, without spell-casting.]

Arrest & procedure faicte par le Lieutenant Criminel d Orleans, contre Siluain Neuillon, Gentien le Clerc dit Niuelle, & Mathurin Ferrand du village de Nouan en Sologne, conuaincus de sortilege le 20 Juin 1614.

Le Vendredy 20 Iuin 1614 ledit Lieutenant procedant a l'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 dict 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 cheminee 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. Il y auoit 200. personnes tous masquez, excepte vn nomme Ferrand. Qu'allant a l'offrande aucuns baillent de l'argent comme a l'Eglise.

Vit aussi vn grand homme noir a l'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 crasseux. Vit que tous les assistans dancoient en bransles dos a dos, & deux boucs ou cheures auec eux. Il 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, l'vn s'appelloit l'Orthon, & l'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 facons, 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 l'enfant en prononcant 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 baille a communier a l'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 l'eau, & que le Diable estoit fort ayse quand on luy apportoit lesdites Hosties.

Dit auoir ouy dire a Guilleaume le 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 ensorcelle, ou qu'on a vn Agnus Dei sur soy, que bien souuent ils appellent l'Hostie Iean le blanc, que les femmes chantent des chasons en l'honneur du Diable, & qu'a l'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 Sermõ au Sabbat, mais qu'on n'entend ce qu'il dit, parce qu'il parle come en grõdant, & qu'il iette de la poudre par toute l'assemblee, come on fait de l'eau beniste.

Vit qu'on frappoit dans l'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.

Dit que les Sorciers ne peuuent faire mal le Vendredy, a cause que Dieu y auoit souffert la mort, & estoit venu 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 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 ioueer, & scauoir s'il y fera bon, ils regardent si lesdites Marionettes sont ioyeuses, en ce cas ils vont en marchandise, ou ioueer: 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 Iuge pourroit faire prendre lesdites Marionettes, veu que ce sont Demons familliers.

Respond qu'vn bon Iuge pourroit bien faire emporter lesdites Marionettes, d'autant qu'elles craignent fort les bons Iuges: mais qu'vn Iuge qui ne feroit pas bien la Iustice, ny gagneroit rien, & que les Sorciers peuuent ensorceller vn meschant Iuge, parce que Dieu l'a abandonne.

Dit qu'il a veu bailler au Sabbat du pain benist, & de l'encens, mais il ne sentoit bon comme celuy de l'Eglise, & que c'estoit vn des Diables nomme Orthon qui le donnoit, lorsque Tramesabot disoit la Messe, & qu'auant la commencer il iettoit de l'eau beniste qui estoit faicte de pissat, & faisoit la reverence de l'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 Gentiẽ le Clerc dit, que sa mere le presenta (dit-on) en l'aage de trois ans au Sabbat, a vn bouc, qu'on appelloit l'Aspic. Dit qu'il fut baptise au Sabbat, au Carroir d'Oliuet, auec quatorze ou quinze autres, & que Ieanne Geraut porta du Chresme qui estoit jaune dans vn pot, & que ledit Neuillon ietta de la semence dans ledit pot, & vn nomme Semelle, & broueilloient cela auec vne petite cuilliere de bois, & puis leur en mirent a tous sur la teste.

Il vit marquer plusieurs personnes, mais les femmes principalement entre les tetins.

Qu'on baille a baiser la paix comme a l'Eglise, & que cela semble vne tuille, & qu'on y baille vn denier ou vn double allant a l'offrande, l'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 l'Autel quand il veut leuer l'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.

Et quand ledit homme noir a iette, ou iette de l'eau beniste, chacun des assistans, se iette en terre comme on faict a l'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 iamais veu de sel. Et n'y a autre viande que grenouille & anguilles, & point de vin ains de l'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 l'ont mange il n'y en a plus, que les Prestres font cela pour amuser le monde, & que c'est vn beau Ianicot, 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 boette cache soubs vn carreau, qui sautoit & leuoit quand on vouloit donner a manger audit crapaut. Qu'il l'a veu encore puis six sepmaines en la ruelle du lict dudict Neuillon, & qu'il a veu qu'il l'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 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 scait faire dancer les b[oe]ufs 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. Cependant Gentien le Clerc seul, fut condamne par Arrest du 4 Feurier 1615.



APPENDIX III

A. NAMES OF WITCHES IN COVENS

1

1440. Machecoul

[Three were executed; of four equally guilty two fled, and two had died previously.]

1. Antonio Prelati 2. Bertrand Poulein 3. Etienne Corrillaut [executed] 4. Etiennette Blanchu 5. Eustache Blanchet 6. Gilles de Rais [executed] 7. Gilles de Sille [fled] 8. Henri Griart [executed] 9. Jean Rossignol [dead] 10. Lenano Ceva 11. Perrine Martin 12. Robin Romulart [dead] 13. Roger de Bricqueville [fled]

2

1582. Essex. St. Osyth

1. Ales Hunt 2. Ales Manfield 3. Ales Newman 4. Annis Glascocke 5. Annys Heade 6. Cysley Celles 7. Elizabeth Bennet 8. Elizabeth Ewstace 9. Joan Pechey 10. Joan Robinson 11. Margaret Grevell 12. Margery Sammon 13. Ursley Kemp

3

1590. North Berwick

[Those marked with a star are the nine who took part in the great attempt on James 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 1608. The others appear to have escaped altogether.]

*1, 2. Agnes Sampson and her daughter 3. Agnes Stratton 4. Alexander Quhytelaw 5. Annie Richardson *6. Barbara Napier 7. Beigis Tod 8. Bessie Broune 9. Bessie Gwlene [Cowan] 10. Bessie Robson 11. Bessie Thomson 12. Bessie Wright 13. Catherine Campbell 14. Catherine Duncan 15. Catherene McGill 16. Christian Carrington 17. Christian Tod *18. Donald Robson 19. Duncan Buchanan *20. Euphemia McCalyan 21. Geillis Duncan 22. Gilbert McGill 23. Helen Lauder 24. Helen Quhyte 25. Issobell Gylour [Gylloun] 26. Issobell Lauder 27. Jannet Blandilands 28. Jonnet Campbell 29. Jonet Gaw [Gall] 30. Jonet Logan 31. Jonet Nicholson *32. Jonet Stratton 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] 53. Masie Aitchison 54. Michael Clark 55. Richard Graham *56. Robert Grierson 57, 58. Thomas Burnhill and his wife 59, 60. ... Stobbeis [2 women] 61. Archie Henillis' wife *62. George Mott's wife 63. John Ramsay's wife 64. Nicoll Murray's wife

4

1597. Aberdeen

1

[The following were executed.]

1. Andro Man 2. Christen Reid 3. Issobell Oige 4. Issobell Richie 5. Helen Rogie 6. Jonet Grant 7. Jonet Spaldarg 8. Jonet Wishert 9. Katherine Gerard 10. Margrat Bean 11. Margrat Og 12. Marion Grant 13. Thomas Leyis [officer]

2

[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 2. Beatrice Robbie [banished] 3. Bessie Thom 4. Christen Mitchell 5. Ellen Gray 6. Elspet Leyis [banished] 7. Issobell Coky 8. Helen Fraser 9. John Leyis [banished] 10. Jonet Davidson [banished] 11. Jonet Leyis [banished] 12. Jonet Lucas [banished] 13. Violet Leyis [banished]

5

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 11. Jennet Preston 12. John Bulcock 13. Katherine Hewit

6

1617. Guernsey

1. Collas Becquet 2. Collette du Mont [officer] 3. Isabel Becquet 4. Marie Becquet 5. The woman Fallaise 6. The woman Hardie 7. A woman she did not know 8-13. Six others there she did not know

7

1644. Queensferry

[Seven were executed.]

1. Catherine Logie 2. Catherine Thomson 3. Elspet Cant 4. Helen Hill 5. Helen Thomson 6. Isobel Young 7. Janet Lowrie 8. Janet Mowbray 9. Margaret Brown 10. Margaret Dauline 11. Marion Dauline 12. Marion Little 13. Marion Stein

8

1649. Herts. St. Albans

1. Anne Smith 2. John Lamen S^r. 3. John Lamen J^r. 4. John [? Joan] Lamen 5. John Palmer 6. John Salmon, S^r 7. Joseph Salmon 8. Judeth Salmon 9. Mary Bychance 10. Mary Lamen, S^r 11. Mary Lamen, J^r 12. Sarah Smith 13. Widow Palmer

9

1658. Alloa

1. Barbara Erskin 2. Bessie Paton 3. Elspet Black 4. James Hudston 5. James Kirk 6. Jonet Millar 7. Jonet Paterson 8. Jonet Reid 9. Kathren Black 10. Kathren Renny 11. Margret Demperstoun 12. Margret Duchall 13. Margret Tailzeour

10

1661. Forfar

[The two Covens were led, one by Helen Guthrie, the other by Helen Cothills. I have put in the first Coven the names which occur most frequently together.]

1. Agnes Sparke 2. Andrew Watson 3. Elspet Alexander 4. Elspet Bruce 5. Helen Alexander 6. Helen Guthrie [officer] 7. Isobel Dorward 8. Isobel Shyrie 9. John Tailzeour 10. Jonet Howit 11. Jonet Stout 12. Katherene Portour 13. Mary Rynd

2

1. Bessie Croket 2. Christen Whyte 3. George Ellies 4. Helen Cothills [officer] 5. Isobel Smith 6. Jonet Barrie 7. Katharene Wallace 8. Margaret Nicholl 9. Marjorie Ritchie 10. ... Finlason 11. ... Hebrone 12, 13. Two unnamed women mentioned by Katharene Portour.

11

1662. Auldearne

1. Barbara Ronald 2. Bessie Hay 3. Bessie Wilson 4. Elspet Nishie 5. Issobell Gowdie 6. Issobell Nicoll 7. Janet Breadheid 8. Janet Burnet 9. John Taylor 10. John Young [officer] 11. Jean Marten [the Maiden] 12. Margret Brodie 13. Margret Wilson

12

1662. Kinross-shire. Crook of Devon

1. Agnes Brugh 2. Agnes Murie 3. Agnes Pittendreich 4. Bessie Henderson 5. Bessie Neil 6. Christian Grieve 7. Isabel Rutherford 8. Janet Brugh 9. Janet Paton (of Crook) 10. Janet Paton (of Kilduff) 11. Margaret Huggon 12. Margaret Litster 13. Robert Wilson

13

1662. Hartford, Conn.

[Though the published records are incomplete, the number of names surviving suggests that a Coven existed here.]

1. Andrew Sanford 2. Elizabeth Seager 3. James Walkley 4. Judith Varlet 5. Mary Sanford 6. Nathaniel Greensmith 7. Rebecca Greensmith 8. William Ayres 9. Goodwife Ayres 10. Goodwife Grant 11. Goodwife Palmer 12. Goodwife Sanford

14

1662. Bute

1. Agnes ... in Gortenis 2. Annie Heyman [the Maiden] 3. Cirstine Ballantyne [the Maiden] 4. Donald McCartour 5. Elspet Galie 6. Elspeth Gray 7. 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 16. Jonet Morison 17. Jonet Nicoll 18. John Galy 19. Kathrine Cristell 20. Kathrine Frissell 21. Kathrine McWilliam 22. Kathrine Moore 23. Kathrine Stewart 24. Margaret McNeill 25. Margaret McNickell 26. Margaret Ncilduy 27. Margaret NcLevin 28. Margaret NcWilliam 29. Margaret Smith 30. Marie McKaw 31. Marie More NcCuill 32. Marie Stewart 33. Patrick McKaw

[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.]

15

1664. Somerset

[In the first Coven I have put the names which occur most frequently together in the evidence.]

1

1. Alice Duke 2. Alice Green 3. Anne Bishop [officer] 4. Catharine Green 5. Christian Green 6. Dinah Warberton 7. Dorothy Warberton 8. Elizabeth Stile 9. Henry Walter 10. Jone Syms 11. Mary Green 12. Mary Penny 13. Mary Warberton

2

1. Christopher Ellen 2. James Bush 3. John Combes 4. John Vining 5. Julian Cox 6. Margaret Agar [officer?] 7. Margaret Clarke 8. Rachel King 9. Richard Dickes 10. Richard Lannen 11. Thomas Bolster 12. Thomas Dunning 13. ... Durnford

16

1673. Northumberland

1. Anne Driden 2. Anne Foster 3. Anne Usher 4. Elizabeth Pickering 5. John Crauforth 6. Lucy Thompson 7. Margaret Aynsley 8. Margarett (whose surname she knowes not) 9. Michael Aynsley 10. William Wright 11-13. And three more, whose names she knowes not

17

1657. Renfrewshire. Bargarran

1. Agnes Naismith 2. Alexander Anderson 3. James Lindsay 4. Janet Rodgers 5. Janet Wagh 6. Jean Fulton [officer] 7. John Lindsay 8. John Reid 9. Katherine Campbel 10. Margaret Fulton 11. Margaret Laing 12. Margaret Rodgers 13. Martha Semple

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 essentially Puritan names, such as Temperance, hardly occur; but the great mass of the names fall under eight heads with their dialectical differences: 1, 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 (1) 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 'Christianized' 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; 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 suggestions. 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 differences of spelling. The surnames are in alphabetical order.

Abre Grinset Dunwich 1663 Agnes Allene Crook of Devon 1662 Agnes Beveridge Crook of Devon 1662 Agnes Brodie Auldearne 1662 Agnes Browne Northampton 1612 Agnes Brugh Crook of Devon 1662 Agnes Finnie Edinburgh 1644 Agnes Forbes Aberdeen 1597 Agnes Frame Aberdeen 1597 Agnes Grant Auldearne 1662 Agnes Murie Crook of Devon 1662 Agnes Naismith Bargarran 1697 Agnes Pittendreich Crook of Devon 1662 Agnes Rawsterne Lancs 1613 Agnes Sampson North Berwick 1590 Agnes Sharp Crook of Devon 1662 Agnes Sparke Forfar 1661 Agnes Stratton North Berwick 1590 Agnes Torrie Auldearne 1662 Agnes Williamson Samuelston 1662 Agnes Wobster Aberdeen 1597 Agnes ... in Gortenis Bute 1662

Alester McNiven Bute 1642 Alexander Bell Auldearne 1662 Alexander Elder Auldearne 1662 Alexander Hamilton Edinburgh 1630 Alexander Hunter East Lothian 1649 Alexander Ledy Auldearne 1662 Alexander Quhytelaw N. Berwick 1590 Alexander Shepheard Auldearne 1662 Alexander Sussums Suffolk 1646

Alice Dixon Essex 1645 Alice Dixon Northumberland 1673 Alice Duke Somerset 1664 Alice Gooderidge Burton-on-Trent 1597 Alice Gray Lancs 1613 Alice Green Somerset 1664 Ales Hunt St. Osyth 1582 Alice Huson Burton Agnes 1664 Alice Kyteler Ireland 1324 Ales Mansfield St. Osyth 1582 Ales Newman St. Osyth 1582 Alice Nutter Lancs 1613 Alice Priestley Lancs 1613 Alse Young Connecticut 1647 Alizon Device Lancs 1613 Alison Dick Kirkcaldy 1636 Alesoun Peirsoun Fifeshire 1588

Allan McKeldowie Orkney 1616

Amy Duny Essex 1645 Amie Hyndman, Snr. Bute 1662 Amie Hyndman, Jnr. Bute 1662

Andro Man Aberdeen 1597 Andrew Sanford Conn. 1662 Andrew Watson Forfar 1661

Anne Ashby Maidstone 1652 Ann Baites Northumberland 1673 Anne Baker Leicester 1619 Anne Bishop Somerset 1664 Anne Blampied Guernsey 1629 Anne Bodenham Salisbury 1633 Anne Cate Much Holland, Essex 1645 Anne Cooper Clacton, Essex 1645 Annas Craigie Crook of Devon 1662 Anne Crunkshey Lancs 1613 Anne Desborough Hunts 1646 Anne Driden Northumberland 1673 Anne Foster Northumberland 1673 Ann Foster Northampton 1674 Annis Glascocke St. Osyth 1582 Anne Grut Guernsey 1614 Annis Heade St. Osyth 1582 Annie Heyman Bute 1662 Anne Hunnam Scarborough 1651 Anne Leach Misley, Essex 1645 Anne Martyn Maidstone 1652 Anne Massq Guernsey 1617 Anne Parker Suffolk 1645 Anne Parteis Northumberland 1673 Anne Pearce Suffolk 1645 Anne Redferne Lancs 1613 Annie Richardson N. Berwick 1590 Anne Smith St. Albans 1649 Annabil Stuart Paisley 1678 Anie Tailzeour Orkney 1633 Annaple Thomson Borrowstowness 1679 Anne Usher Northumberland 1673 Anne West Lawford, Essex 1645 Anne Whitfield Northumberland 1673 Anne Whittle Lancs 1613

Anthony Hunter Northumberland 1673

Archibald Man Auldearne 1662

Arthur Bill Northampton 1612

Barbara Erskeine Alloa 1658 Barbara Friece Auldearne 1662 Barbara Napier N. Berwick 1590 Barbara Ronald Auldearne 1662

Beak Taiss Aberdeen 1597 Beigis Tod N. Berwick 1598

Beatrice Laing Pittenweem 1704 Beatrice Robbie Aberdeen 1597

Cirstine Ballantyne Bute 1662 Christian Carington N. Berwick 1597 Christian Carrington N. Berwick 1590 Christian Graham Glasgow 1622 Christian Green Somerset 1664 Christian Grieve Crook of Devon 1662 Christine Harnon Guernsey 1617 Christiane Lewingstone Leith 1597 Christen Miller Aberdeen 1597 Christen Mitchell Aberdeen 1597 Christen Reid Aberdeen 1597 Christian Saidler Edinburgh 1597 Christian Tod N. Berwick 1590 Christen Whyte Forfar 1661 Christiane Wilson Dalkeith 1661 Christian Young Crook of Devon 1662

Christopher Dixon Northumberland 1673 Christopher Ellen Somerset 1664 Christopher Hargreaves Lancs 1613 Christopher Howgate Lancs 1613

Cysley Celles St. Osyth 1582 Cecile Vaultier Guernsey 1610

Collas Becquet Guernsey 1617 Collette Becquet Guernsey 1617 Collette de l'Estal Guernsey 1622 Collette Dumont Guernsey 1617 Collette Gascoing Guernsey 1563 Collette la Gelee Guernsey 1624 Collette Robin Guernsey 1622 Collette Salmon Guernsey 1563 Collette Sauvage Guernsey 1639 Collette Tourtel Guernsey 1576

Deliverance Hobbs Salem 1692

Dinah Warberton Somerset 1664

Donald McCartour Bute 1662 Donald Robesoune N. Berwick 1590 Doll Bilby Burton Agnes 1664

Dorothy Green Northumberland 1673 Dorothy Warberton Somerset 1664

Duncan Buchquhannane N. Berwick 1590

Bessie Aiken Edinburgh 1597 Elspet Alexander Forfar 1661 Elizabeth Astley Lancs 1613 Elizabeth Atchinson Northumberland 1673 Bessie Bathgate Eymouth 1634 Elizabeth Bennet St. Osyth 1582 Elspet Blak Alloa 1658 Bessie Browne N. Berwick 1590 Elspet Bruce Forfar 1661 Elspet Cant Queensferry 1644 Elizabeth Chandler Hunts 1646 Elspet Chisholme Auldearne 1662 Elizabeth Clark Manningtree 1645 Elizabeth Clawson Conn. 1692 Bessie Croket Forfar 1661 Elizabeth Demdike Lancs 1613 Elizabeth Dempster Crook of Devon 1662 Elizabeth Device Lancs 1613 Elizabeth Dickenson Knaresborough 1621 Bessie Dunlop Ayrshire 1576 Elizabeth Duquenin Guernsey 1610 Elizabeth Ewstace St. Osyth 1582 Elspet Falconer Auldearne 1662 Elspet Findlay Aberdeen 1597 Elizabeth Fletcher Knaresborough 1621 Elspett Forbes Aberdeen 1597 Elizabeth Francis Chelmsford 1556 Bessie Friece Auldearne 1662 Elspet Galie Bute 1662 Elizabeth Garlick Conn. 1657 Elizabeth Gauvein Guernsey 1639 Elspet Gilbert Auldearne 1662 Elizabeth Godman Conn. 1653 Elizabeth Gooding Manningtree 1645 Bessie Graham Kilwinning 1649 Elspet Graham Dalkeith 1661 Elspet Gray Bute 1662 Bessie Gulene N. Berwick 1590 Elizabeth Hare Essex 1645 Elizabeth Hargraves Lancs 1613 Elizabeth Harvy Ramsey, Essex 1645 Bessie Hay Auldearne 1662 Bessie Henderson Crook of Devon 1662 Elizabeth Howgate Lancs 1613 Bessie Hucheons Auldearne 1662 Elizabeth Knap Groton 1671 Elspet Laird Auldearne 1662 Elizabeth le Hardy Guernsey 1631 Elspet Leyis Aberdeen 1597 Elspet Macbeith Auldearne 1662 Elspet Makhomie Auldearne 1662 Bessie Moffat Dalkeith 1661 Elspet Moinness Aberdeen 1597 Elspet NcWilliam Bute 1662 Bessie Neil Crook of Devon 1662 Elspet Nishie Auldearne 1662 Bessie Paton Alloa 1658 Bessie Paul Aberdeen 1597 Bessie Peterkin Auldearne 1662 Elizabeth Pickering Northumberland 1673 Elspeth Reoch Orkney 1616 Bessie Robson N. Berwick 1590 Elizabeth Sawyer Edmonton 1621 Elizabeth Seager Conn. 1662 Elspet Smyth Aberdeen 1597 Elspeth Spence Bute 1662 Elizabeth Stile Somerset 1664 Elizabeth Stile Windsor 1579 Elspet Strathaquhin Aberdeen 1597 Bessie Thom Aberdeen 1597 Bessie Thomson N. Berwick 1590 Bessie Vickar Borrowstowness 1679 Elizabeth Weed Hunts 1646 Bessie Weir Paisley 1678 Bessie Wilson Auldearne 1662 Bessie Wright N. Berwick 1590 Elizabeth Wright Burton-on-Trent 1597 Bessie Young Auldearne 1662

Ellen Bierley Lancs 1613 Ellen Gray Aberdeen 1597 Ellen Green Leicester 1619 Elinor Shaw Northampton 1705 Euphemia McCalyan N. Berwick 1590

Frances Dicconson Lancs 1613 Frances Moore Hunts 1646

George Ellies Forfar 1661

Gideon Penman Crighton 1678

Gilbert Fidlar Aberdeen 1597 Gilbert McGill N. Berwick 1590

Giles Fenderlin Leaven Heath 1652 Geillis Duncan N. Berwick 1590 Gilles Hutton Crook of Devon 1662

Girette le Parmentier Guernsey 1620

Gracyenne Gousset Guernsey 1563 Grace Hay Lancs 1613

Grissell Gairdner Newburgh 1610 Grissall Sinklar Auldearne 1662

Guillemine la Bousse Guernsey 1622 Guillemine Vaultier Guernsey 1610

Hellen Alexander Forfar 1661 Hellen Clark Manningtree 1645 Helen Cothills Forfar 1661 Helen Fraser Aberdeen 1597 Helen Guthrie Forfar 1661 Helen Hill Queensferry 1644 Helen Inglis Auldearne 1661 Hellen Jenkinson Northampton 1612 Helen Lauder N. Berwick 1590 Helene le Brun Guernsey 1609 Helen Makkie Aberdeen 1597 Hellen Pennie Aberdeen 1597 Helen Rogie Aberdeen 1597 Helen Thomson Queensferry 1644 Helen White N. Berwick 1590

Henry Graver Knaresborough 1621 Henry Walter Somerset 1665

Hugh Crosia Conn. 1693

Isobel Adams Pittenweem 1704 Issabel Andrews Northumberland 1673 Isobel Bairdie Edinburgh 1649 Issobell Barroun Aberdeen 1597 Isabel Becquet Guernsey 1617 Isobel Black Crook of Devon 1662 Issobell Burnett Aberdeen 1597 Issobell Coky Aberdeen 1597 Isabel Condie Crook of Devon 1662 Isobell Crawford Irvine 1618 Isobel Dorward Forfar 1661 Issobell Forbes Aberdeen 1597 Isobel Friece Auldearne 1662 Isobel Gairdner Edinburgh 1649 Isabel Gibson Crook of Devon 1662 Issobell Gowdie Auldearne 1662 Issobell Griersoune Edinburgh 1607 Isobell Gylour N. Berwick 1590 Isobel Haldane Perth 1607 Isobel Inch Irvine 1618 Issabell Johnson Northumberland 1673 Isobell Lauder N. Berwick 1590 Issobell Menteithe Aberdeen 1597 Isobel More NcKaw Bute 1662 Isobel More Auldearne 1662 Issobell NcNeill Bute 1662 Issobell NcNicoll Bute 1662 Issobell Nicoll Auldearne 1662 Issobell Oige Aberdeen 1597 Isobel Ramsay Edinburgh 1661 Issobell Richie Aberdeen 1597 Issobell Robbie Aberdeen 1597 Isobel Robey Lancs 1613 Isabel Rutherford Crook of Devon 1662 Issobell Shyrie Forfar 1661 Isabel Sidegraves Lancs 1613 Issobell Smith Forfar 1661 Issobell Strathaquhin Aberdeen 1597 Issabell Thompson Northumberland 1673 Isobel Young Queensferry 1644

James Bush Somerset 1664 James Device Lancs 1613 James Hudston Alloa 1658 James Kirk Alloa 1658 James Og Aberdeen 1597 James Walkley Conn. 1662

Jonet Anderson Edinburgh 1657 Jane Baites Northumberland 1673 Jonet Barrie Forfar 1661 Jeanne Bichot Guernsey 1619 Jennet Bierley Lancs 1613 Jannet Blandilands Edinburgh 1590 Janet Breadheid Auldearne 1662 Janet Brown Edinburgh 1649 Janet Brugh Crook of Devon 1662 Jane Bulcock Lancs 1613 Janet Burnet Auldearne 1662 Jonet Campbell Edinburgh 1590 Jonet Campbell N. Berwick 1590 Joan Cariden Faversham 1645 Joan Carrington Conn. 1651 Jonett Clark Edinburgh 1590 Jonet Cleracht Aberdeen 1597 Jennot Cooke Dalkeith 1661 Johan Cooper Much Holland, Essex 1645 Jonet Corset Pittenweem 1704 Jennet Cronkshaw Lancs 1613 Janet Cunningham Edinburgh 1590 Jonet Davidson Aberdeen 1597 Jeanne de Bertran Guernsey 1626 Jenette de Garis Guernsey 1631 Jonet Degeddes Aberdeen 1597 Jennet Device Lancs 1613 Jennit Dibble Knaresborough 1621 Jonet Drever Orkney 1615 Jeannette Dumaresq Guernsey 1570 Janet Finlay Auldearne 1662 Jean Fulton Bargarran 1697 Jonet Gaw (Gall) N. Berwick 1590 Jonet Grant Aberdeen 1597 Jonett Grant Edinburgh 1590 Jeanne Guignon Guernsey 1570 Jonet Guissett Aberdeen 1597 Jennet Hargraves Lancs 1613 Jonet Hird Crook of Devon 1662 Jonet Hood Crook of Devon 1662 Jane Hopper Northumberland 1673 Jane Hott Faversham 1645 Jonet Howit Forfar 1661 Jonet Hunter Ayrshire 1605 Jonet Isack Bute 1662 Jonat Kaw Perth 1607 Jean King Innerkip 1662 Jeanne le Cornu Guernsey 1620 Jeannette le Gallees Guernsey 1570 Jonet Leisk Aberdeen 1597 Jonet Leyis Aberdeen 1597 Jonet Logan N. Berwick 1590 Janet Lowry Queensferry 1644 Jonet Lucas Aberdeen 1597 Joane Lucus Northampton 1612 Jane Makepiece Northumberland 1673 Janet Man Auldearne 1662 Janet Mathie Paisley 1678 Jonet McConachie Bute 1662 Jonet Mcilmertine Bute 1642 Jonet McNeill Bute 1662 Jonet McNickell Bute 1662 Jonet Mctyre Bute 1642 Jenot Meiklejohn Dalkeith 1661 Jonet Millar Alloa 1658 Jonet Morison Bute 1662 Janet Mowbray Queensferry 1644 Jonet Nctyre Bute 1642 Jonet Nicholson N. Berwick 1590 Jonet Nicoll Bute 1662 Jonet Paiston Dalkeith 1661 Jonet Paterson Alloa 1658 Janet Paton Crook of Devon 1662 Janet Paton Kilduff 1662 Joan Pechey St. Osyth 1582 Joan Peterson Wapping 1652 Jennet Preston Lancs 1613 Jonet Reid Alloa 1658 Jonet Reid Orkney 1633 Jonet Rendall Orkney 1629 Joan Robinson St. Osyth 1582 Janet Rodgers Bargarran 1697 Janet Scot Innerkip 1662 Janet Smith Auldearne 1662 Jonet Smyth Aberdeen 1597 Jane Southworth Lancs 1613 Jonet Spaldarg Aberdeen 1597 Jonet Stewart Edinburgh 1597 Jonet Stout Forfar 1661 Jonet Stratton N. Berwick 1590 Jean Sutherland Auldearne 1662 Jone Syms Somerset 1664 Janet Thomson Edinburgh 1649 Jeanne Tourgis Guernsey 1622 Joane Vaughan Northampton 1612 Janet Wagh Bargarran 1697 Joan Walliford Faversham 1645 Joane Wallis Hunts 1646 Joan Waterhouse Chelmsford 1556 Jonet Watson Dalkeith 1661 Jean Weir Edinburgh 1670 Jennet Wilkinson Lancs 1613 Joane Willimot Leicester 1619 Jonet Wishert Aberdeen 1597

John Brugh Edinburgh 1643 John Bulcock Lancs 1613 John Carington Conn. 1651 John Clarke Hunts 1646 John Combes Somerset 1664 John Couper N. Berwick 1590 John Crauforth Northumberland 1673 Johnne Damiet Edinburgh 1597 John Douglas Tranent 1659 John Fian N. Berwick 1590 John Galie Bute 1662 John Gordon (Gray-meill) N. Berwick 1590 John Lamen, Snr. St. Albans 1649 John Lamen, Jnr. St. Albans 1649 John Leyis Aberdeen 1597 John Lindsay Bargarran 1697 John McGill N. Berwick 1590 John Palmer St. Albans 1649 John Ramsden Lancs 1613 John Reid Bargarran 1697 John Robertson Auldearne 1662 John Salmon St. Albans 1649 John McWilliam Sclater Edinburgh 1656 John Stewart Irving 1618 John Stuart Paisley 1678 John Tailzeour Forfar 1661 John Taylor Auldearne 1662 John Vining Somerset 1664 John Whitfield Northumberland 1673 John Winnick Hunts 1646 John Young Auldearne 1662

Joseph Salmon St. Albans 1649

Josine Deblicq Hainault 1616

Joyce Boanes St. Osyth 1645

Judith Moone Thorp, Essex 1645 Judeth Salmon St. Albans 1649 Judith Varlet Conn. 1662

Julian Cox Somerset 1665

Katherine Blair Glasgow 1622 Kathren Blak Alloa 1658 Katherine Campbell N. Berwick 1590 Katherine Campbell Bargarran 1697 Katherine Carruthers N. Berwick 1590 Katherine Craige Orkney 1633 Katherine Cristell Bute 1662 Katherine Duncan N. Berwick 1590 Katherine Earle Yorks 1654 Catherine Ellot Northumberland 1673 Katherine Eustache Guernsey 1581 Katherine Fernsche Aberdeen 1597 Katherine Ferris Aberdeen 1597 Katherine Frissell Bute 1662 Katherine Gerard Aberdeen 1597 Kait Gray N. Berwick 1590 Catherine Green Somerset 1665 Catherine Halloudis Guernsey 1622 Katherine Harrison Conn. 1662 Katherine Heirst Lancs 1613 Catherine Logie Queensferry 1644 Katherine McGill N. Berwick 1590 Katherine McTeir Ayrshire 1605 Katherine McWilliam Bute 1662 Katherine Miller Orkney 1633 Kathren Mitchell Aberdeen 1597 Kathrin Moore Bute 1662 Katherine Oswald Edinburgh 1629 Katharene Portour Forfar 1661 Catherine Prays Guernsey 1563 Kathren Renny Alloa 1658 Catherine Robert Guernsey 1639 Katherine Scott Innerkip 1662 Kathren Sowter Auldearne 1662 Katherine Stewart Bute 1662 Catherine Thomson Queensferry 1644 Kait Wallace N. Berwick 1590 Katharene Wallace Forfar 1661

Lawrence Hay Lancs 1613 Laurenche Jehan Guernsey 1570 Laurence l'Eustache Guernsey 1617

Lilias Adie Torryburn 1704

Lillie Wallace Pittenweem 1704

Lucy Thompson Northumberland 1673

Lydia Gilbert Conn. 1654

Malie Geddie N. Berwick 1590

Manie Haliburton Dirlton 1649

Marable Cooper Orkney 1633

Margaret Agar Somerset 1664 Margaret Aitchison N. Berwick 1590 Margaret Aynsley Northumberland 1673 Margaret Barclay Irvine 1618 Margret Bean Aberdeen 1597 Meg Begtoun N. Berwick 1590 Marget Beveridge Crook of Devon 1662 Margret Brodie Auldearne 1662 Margaret Brown Queensferry 1644 Margaret Clarke Somerset 1664 Margrat Cleraucht Aberdeen 1597 Margaret Craige Paisley 1678 Margaret Dauline Queensferry 1644 Margret Demperstoun Alloa 1658 Margret Duchall Alloa 1658 Margaret Duncane Ayrshire 1605 Margaret Duncane Crook of Devon 1662 Margaret Dwn N. Berwick 1590 Margaret Fulton Bargarran 1697 Margaret Grevell St. Osyth 1582 Margaret Hamilton (Mitchell) Borrowstowness 1679 Margaret Hamilton (Pullwart) Borrowstowness 1679 Margrat Holm Innerkip 1662 Margret Hucheons Auldearne 1662 Margaret Huggon Crook of Devon 1662 Marget Hutton Crook of Devon 1662 Margrat Innes Aberdeen 1597 Margaret Jackson Paisley 1678 Margaret Jennings Conn. 1661 Margaret Johnson Lancs 1633 Margaret Keltie Crook of Devon 1662 Margaret Kyllie Auldearne 1662 Margaret Laing Bargarran 1697 Margaret Landish St. Osyth 1645 Margaret Litster Crook of Devon 1662 Margaret Loy Liverpool 1667 Margaret McGuffok Ayrshire 1605 Margret McKenzie Innerkip 1662 Margaret McNeill Bute 1662 Margaret McNickell Bute 1662 Margaret McNish Crook of Devon 1662 Margaret McWilliam Bute 1662 Margaret Moone Thorp, Essex 1645 Margaret Morton Yorks 1650 Margaret Ncilduy Bute 1662 Margaret NcLevin Bute 1662 Margaret Nicoll Forfar 1661 Margaret Nin-Gilbert Thurso 1719 Margret Og Aberdeen 1597 Margaret Pearson Lancs 1613 Marguerite Picot Guernsey 1629 Margaret Pringle Borrowstowness 1679 Margrat Reauch Aberdeen 1597 Margaret Rodgers Bargarran 1697 Margrat Scherar Aberdeen 1597 Margaret Simson Hunts 1646 Margaret Smith Bute 1662 Margrat Smyth Aberdeen 1597 Meg Stillcart N. Berwick 1590 Margret Tailzeour Alloa 1658 Marguerite Tardif Guernsey 1624 Margaret Thomson N. Berwick 1590 Margaret Waite, Snr. Knaresborough 1621 Margaret Waite, Jnr. Knaresborough 1621 Margaret Wallace Glasgow 1622 Margret Wilson Auldearne 1662 Margaret Young Crook of Devon 1662 Margarett (surname unknown) Northumberland 1673

Marion Bailzie N. Berwick 1590 Marion Congilton N. Berwick 1590 Marion Dauline Queensferry 1644 Marion Frissell Bute 1642 Marrion Fyfe Crook of Devon 1662 Marion Grant Aberdeen 1597 Marion Hocket Ramsey, Essex 1645 Marion Linkup Leith 1590 Marion Little Queensferry 1644 Marion Nicholson N. Berwick 1590 Marion Paterson N. Berwick 1590 Marion Richart Orkney 1633 Marion Scheill (Shaw) N. Berwick 1590 Marion Stein Queensferry 1644 Marrion Thomson Crook of Devon 1662 Marion Wod Aberdeen 1597 Marion (Irish Marion) N. Berwick 1590

Marjorie Dunbar Auldearne 1662 Marjorie Man Auldearne 1662 Marjorie Mutch Aberdeen 1597 Marjorie Ritchie Forfar 1661 Margery Sammon St. Osyth 1582 Margery Stoakes St. Osyth 1645 Marjorie Taylor Auldearne 1662

Martha Semple Bargarran 1697

Martin Tulouff Guernsey 1563

Mary Barber Northampton 1612 Mary Barnes Conn. 1662 Marie Becquet Guernsey 1617 Mary Bychance St. Albans 1649 Marie Clouet Guernsey 1631 Marie de Calais Guernsey 1617 Marie de Calais Guernsey 1631 Marie du Mont Guernsey 1617 Marie Gauvein Guernsey 1570 Mary Green Somerset 1664 Mary Greenleife Alresford, Essex 1645 Marie Guilbert Guernsey 1639 Marie Guillemotte Guernsey 1634 Mary Hunter Northumberland 1673 Mary Johnson Wyvenhoe, Essex 1645 Mary Johnson Conn. 1647 Mary Lamen, Snr. St. Albans 1649 Mary Lamen, Jnr. St. Albans 1649 Marie Lamont Innerkip 1662 Marie Mabille Guernsey 1631 Marie Martin Guernsey 1588 Marie McKaw Bute 1662 Mary McNiven Bute 1662 Marie Mortimer Guernsey 1631 Marie More NcCuill Bute 1662 Marie Paterson N. Berwick 1590 Mary Penny Somerset 1664 Mary Phillips Northampton 1705 Mary Read Lenham 1652 Marie Roland Guernsey 1601 Marie Roland Guernsey 1634 Mary Rynd Forfar 1661 Mary Sanford Conn. 1662 Marie Shuttleworth Lancs 1613 Mary Sikes Yorks 1649 Marie Sohier Guernsey 1626 Marie Spencer Lancs 1613 Marie Stewart Bute 1662 Mary Trembles Bideford 1682 Mary Warberton Somerset 1665

Masie Aitchison N. Berwick 1590

Mercy Disborough Conn. 1692

Meslie Hirdall Auldearne 1662

Michael Aynsley Northumberland 1673 Michael Clark N. Berwick 1590

Mildred Wright Maidstone 1652

Nathaniel Greensmith Conn. 1662

Nicholas Jennings Conn. 1661

Patrick Lowrie Ayrshire 1605 Patrick McKaw Bute 1662 Patrik Watson Dirlton 1649

Perine Marest Guernsey 1622

Philipine le Parmentier Guernsey 1617

Rachel King Somerset 1665

Rebecca Greensmith Conn. 1662 Rebecca Jones St. Osyth 1645 Rebecca Weste Lawford, Essex 1645

Richard Dickes Somerset 1665 Richard Graham Edinburgh 1590 Richard Lannen Somerset 1665

Robert Griersoun N. Berwick 1590 Robert Grieve Lauder 1649 Robert Wilkinson Lancs 1613 Robert Wilson Crook of Devon 1662

Rose Cullender Bury 1664 Rose Hallybread St. Osyth 1645

Sarah Barton Harwich 1645 Sarah Cooper Essex 1645 Sarah Hating Ramsey, Essex 1645 Sarah Smith St. Albans 1649

Susan Cock St. Osyth 1645 Susanna Edwards Bideford 1682 Susanne Prudhomme Guernsey 1629 Susanne Rouanne Guernsey 1631

Temperance Lloyd Bideford 1682

Thomas Bolster Somerset 1665 Thomas Burnhill N. Berwick 1590 Thomas Durning Somerset 1665 Thomas Leyis Aberdeen 1597 Thomas Weir Edinburgh 1670

Thomasse de Calais Guernsey 1617 Thomazine Ratcliffe Suffolk 1645 Thomasse Salmon Guernsey 1570 Thomasine Watson Northumberland 1673

Ursley Kemp St. Osyth 1582

Vyolett Leyis Aberdeen 1597

Walter Ledy Auldearne 1662

William Ayres Conn. 1662 William Barton Queensferry 1655 William Berry Rutland 1619 William Coke Kirkcaldy 1636 William Craw Borrowstowness 1679 William Wright Northumberland 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 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.[956] 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.

1. 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 ecclesiastical 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. After 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 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 execution. 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 disprove, though she denied, the popular rumour that 'Joan received her mission at the tree of the Fairy-ladies' (Iohanna 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 modern 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 '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 took place: 'If the devil 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].[957] 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 Thom 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: 1, The attack on Paris on a feast day; 2, taking the horse of the Bishop of Senlis; 3, leaping from the tower of Beaurevoir; 4, wearing male costume; 5, consenting to the death of Franquet d'Arras at Lagny.

Of these the most surprising to modern 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 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 Sanctam]. 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 nec 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 her mother had been a witch before her. At the same time, however, 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 imprisonment 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 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 common 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.[958] 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 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 themselves 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 ecclesiastics 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.