LITMIR.BIZ

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de tout poinct en ton pouuoir & entre tes mains, ne recognois autre Dieu: si bien que tu es mon Dieu'.31 Silvain Nevillon, tried at Orleans in 1614, said, 'On dit au Diable nous vous recognoissons pour nostre maistre, nostre Dieu, nostre Createur'.32 The Lancashire witch, Margaret Johnson, 1633, said: 'There appeared vnto her a spirit or divell in the similitude and proportion of a man. And the said divell or spirit bidd her call him by the name of Mamillion. And saith, that in all her talke and conferense shee calleth her said Divell Mamillion, my god.'33 According to Madame Bourignon, 1661, 'Persons who were thus engaged to the Devil by a precise Contract, will allow no other God but him'.34 Isobel Gowdie confessed that 'he maid vs beliew that ther wes no God besyd him.—We get all this power from the Divell, and when ve seik it from him, ve call him "owr Lord".—At each tyme, quhan ve wold meitt with him, we behoowit to ryse and mak our curtesie; and we wold say, "Ye ar welcom, owr Lord," and "How doe ye, my Lord."'35 The Yorkshire witch, Alice Huson, 1664, stated that the Devil 'appeared like a Black Man upon a Black Horse, with Cloven Feet; and then I fell down, and did Worship him upon my Knees'.36 Ann Armstrong in Northumberland, 1673, gave a good deal of information about her fellow witches: 'The said Ann Baites hath severall times danced with the divell att the places aforesaid, calling him, sometimes, her protector, and, other sometimes, her blessed saviour.—She saw Forster, Dryden, and Thompson, and the rest, and theire protector, which they call'd their god, sitting at the head of the table.—When this informer used meanes to avoyd theire company, they threatned her, if she would not turne to theire god, the last shift should be the worst.'37 At Crighton, 1678, the Devil himself preached to the witches, 'and most blasphemously mocked them, if they offered to trust in God who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them'.38 Even in America, 1692, Mary Osgood, the wife of Capt. Osgood, declared that 'the devil told her he was her God, and that she should serve and worship him'.39

Prayers were addressed to the Master by his followers, and in some instances the prayer was taught by him. Alice Gooderidge of Stapenhill in Derbyshire, 1597, herself a witch and the daughter of a witch, was charged by Sir Humphrey Ferrers 'with witchcraft about one Michael's Cow: which Cow when shee brake all thinges that they tied her in, ranne to this Alice Gooderige her house, scraping at the walls and windowes to haue come in: her olde mother Elizabeth Wright, tooke vpon her to help; vpon condition that she might haue a peny to bestow vpon her god, and so she came to the mans house kneeled downe before the Cow, crossed her with a sticke in the forehead, and prayed to her god, since which time the Cow continued wel'.40 Antide Colas, 1598, confessed that 'Satan luy commãda de le prier soir & matin, auant qu'elle s'addonnat à faire autre oeuure'.41 Elizabeth Sawyer, the witch of Edmonton, 1621, was taught by the Devil; 'He asked of me to whom I prayed, and I answered him to Iesus Christ, and he charged me then to pray no more to Iesus Christ, but to him the Diuell, and he the Diuell taught me this prayer, Sanctibecetur nomen tuum, Amen'.42 Part of the dittay against Jonet Rendall, an Orkney witch, 1629, was that 'the devill appeirit to you, Quhom ye called Walliman.—Indyttit and accusit for y^t of your awne confessioune efter ye met your Walliman upoun the hill ye cam to Williame Rendalls hous quha haid ane seik hors and promeised to haill him if he could geve yow tua penneys for everie foot, And haveing gottin the silver ye hailled the hors be praying to your Walliman, Lykeas ye have confest that thair is nather man nor beast sick that is not tane away be the hand of God bot for almis ye ar able to cur it be praying to your Walliman, and yt thair is nane yt geves yow almis bot they will thryve ather be sea or land it ye pray to yor Walliman'.43 The witches of East Anglia, 1645, also prayed; 'Ellen the wife of Nicholas Greenleife of Barton in Suffolke, confessed, that when she prayed she prayed to the Devill and not to God.—Rebecca West confessed that her mother prayed constantly (and, as the world thought, very seriously), but she said it was to the devil, using these words, Oh my God, my God, meaning him and not the Lord.'44

A good example of the change of the word 'God', when used by the witch, into the word 'devil' when recorded by the Christian writer, is found at Bute in 1662: 'Jonet Stewart declares that quhen Alester McNivan was lying sick that Jonet Morisone and NcWilliam being in her house the said Jonet desyred NcWilliam to goe see the said Allester the said NcWilliam lifting up her curcheffe said "devill let him never be seene till I see him and devill let him never ryse" ... (NcWilliam was asked) if she lifted up her curcheffe quhen Jonet Morisone desyred her to goe see Alester McNivan, saying "god let him never ryse till I goe see him."'45

      2. As a Human Being. (a) Man

The evidence of the witches makes it abundantly clear that the so-called Devil was a human being, generally a man, occasionally a woman. At the great Sabbaths, where he appeared in his grand array, he was disguised out of recognition; at the small meetings, in visiting his votaries, or when inducing a possible convert to join the ranks of the witch-society, he came in his own person, usually dressed plainly in the costume of the period. When in ordinary clothes he was indistinguishable from any other man of his own rank or age, but the evidence suggests that he made himself known by some manual gesture, by a password, or by some token carried on his person. The token seems to have been carried on the foot, and was perhaps a specially formed boot or shoe, or a foot-covering worn under the shoe.46

      Besides the Grand Master himself there was often a second 'Devil', younger than the Chief. There is no indication whatsoever as to the method of appointing the head of the witch-community, but it seems probable that on the death of the principal 'Devil' the junior succeeded, and that the junior was appointed from among the officers (see chap. vii). This suggestion, however, does not appear to hold good where a woman was the Chief, for her second in command was always a man and often one well advanced in years. The elderly men always seem to have had grey beards.

Danaeus in 1575 summarizes the evidence and says of the Devil, 'he appeareth vnto them in likenesse of a man, insomuch that it hapneth many tymes, 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'.47 De Lancre says, 'On a obserué de tout temps que lors qu'il veut receuoir quelcun à faire pacte auec luy, il se presente tousiours en homme'.48 Cooper states that 'the Wizards and Witches being met in a place and time appointed, the devil appears to them in humane shape'.49 Even a modern writer, after studying the evidence, acknowledges that the witches 'seem to have been undoubtedly the victims of unscrupulous and designing knaves, who personated Satan'.50

      The witches not only described the personal appearance of the Devil, but often gave careful details as to his clothes; such details are naturally fuller when given by the women than by the men.

England.—John Walsh of Dorsetshire, 1566, described

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