FOOTNOTES:

'after his Confession had called out of his prison Window, desiring Baily Scott to keep that old body Angus Forrester, who had been his fellow prisoner, closs and secure; whereupon the company asked John when they were leaving him on Friday night the 21th of May, whether he desired company orwould be afraid alone, he said he had no fear of anything: So being left till Saturday in the Forenoon, he was found in this posture, viz. sitting upon a stool which was on the Hearth of the Chimney, with his feet on the floor and his Body straight upward, his shoulders touching the lintel of the Chimney, but his Neck tyed with his own neck-cloath (whereof the knot was behind) to a small stick thrust into a hole above the lintel of the Chimney, upon which the Company, especially John Campbel a Chyrurgeon who was called, thought at first in respect of his being in an ordinary posture of sitting, and the neck-cloath not having any drawn knot (orrun loup) but an ordinary one which was not very strait, and the sticke not having the strength to bear the weight of his Body or the struggle, that he had not been quite dead; but finding it otherways, and that he was in such a Situation that he could not have been the Actor thereof himself, concluded that some extraordinary Agent had done it, especially considering that the Door of the Room was secured, and that there was a board set over the Window which was not there the night before when they left him.'[829]

A similar fate befell the warlock Playfair in 1597. He was found strangled in his prison at Dalkeith with the 'point' of his breeches tied round his neck.[830]

FOOTNOTES:[735]Cotton Mather, p. 160.[736]De Lancre,Tableau, p. 123.[737]Pitcairn, i, pt. ii, pp. 219, 220, 239, 240.[738]Potts, B 2.[739]Sinclair, pp. 46, 47.[740]Kinloch, pp. 124, 129.[741]Pitcairn, iii, pp. 603, 605.[742]Pitcairn, iii, p. 617.[743]Glanvil, pt. ii, pp. 139, 147, 148.[744]Id., pt. ii, pp. 291, 293.[745]Pitcairn, i, pt. iii, p. 246.[746]Spalding Club Misc., pp. 97, 98.[747]Ib., p. 115.[748]Fountainhall, i, p. 14.[749]Law, p. 145.[750]Spalding Club Misc., i, p. 142.[751]Spottiswoode Misc., ii, p. 67.[752]Ib., ii, p. 68.[753]Sinclair, p. 219.[754]Pearson, ii, p. 26.[755]Rehearsall, par. 26.[756]Spalding Club Misc., i, p. 171.[757]De Lancre,L'Incredulité, p. 36.[758]Id.,Tableau, p. 401.[759]Pitcairn, iii, pp. 610, 613.[760]Burr, p. 417.[761]Lemoine,La Tradition, 1892, vi, pp. 108, 109. The italics are in the original.[762]Pitcairn, i, pt. ii, p. 52.[763]Witches taken at St. Oses.[764]Pitcairn, i, pt. ii, p. 245.[765]Spalding Club Misc., i, pp. 87 seq.[766]Potts.[767]Goldsmid, p. 13. Translated from the French record.[768]Fyfe, p. 87.[769]Scottish Antiquary, ix, pp. 50-2.[770]Kinloch, p. 114.[771]From the record of the trial in the Edinburgh Justiciary Court.[772]Burns Begg, pp. 219 seq.[773]Pitcairn, iii, pp. 603-17.[774]Glanvil, pt. ii, pp. 140 seq.[775]Surtees Soc., xl, pp. 191, 192;Denham Tracts, ii, pp. 300-2, 304.[776]Hector, i, pp. 51-6.[777]Cooper,Mystery, pp. 90-2.[778]Pitcairn, ii, pp. 53, 54.[779]Id., ii, p. 164.[780]Id., ii, p. 230.[781]Id., iii, p. 96.[782]County Folklore, iii, p. 112;Mait. Cl. Misc., ii, p. 188.[783]Pitcairn, ii, p. 537.[784]County Folklore, iii, p. 103.[785]Sinclair, p. 122.[786]Scot, Bk. III, p. 43.[787]Pitcairn, i, pt. ii, pp. 211, 239, 245-6.[788]Glanvil, pt. ii, pp. 293-5.[789]Id., pt. ii, pp. 137-8.[790]Id., pt. ii, pp. 293-5.[791]Pitcairn, iii, pp. 603, 605 seq.[792]Kinloch, pp. 122, 133.[793]Campbell, pp. 293-4.[794]Berwickshire Naturalists Club, xi, p. 265. Unfortunately the author of the article gives neither her authority for the statement, nor any indication of the date of the occurrence.[795]Danaeus, ch. iv.[796]Gaule, p. 65.[797]Cooper, p. 91.[798]Pleasant Treatise, pp. 6-7.[799]Lea, iii, p. 525.[800]Remigius, pt. i, cap. xiii, p. 59.[801]Boguet, p. 139.[802]Bodin, p. 189.[803]De Lancre,Tableau, p. 398.[804]From the record of the trial in the Edinburgh Justiciary Court.[805]Van Elven,La Tradition, v (1891), p. 215. The names of the witches and the place are not given.[806]Bourignon,Vie, p. 222; Hale, p. 37.[807]Pitcairn, iii, p. 613.[808]Horneck, pt. ii, p. 318.[809]Surtees Soc., xl, pp. 191, 195, 197.[810]Pitcairn, i, pt. ii, p. 217.[811]Spalding Club Misc., i, p. 165.[812]Pitcairn, ii, p. 542.[813]Bourignon,Vie, p. 223; Hale, p. 38.[814]Spalding Club Misc., i, p. 97.[815]Pitcairn, iii, p. 615.[816]Fountainhall, i, p. 14.[817]Highland Papers, iii, p. 26.[818]Lea, iii, p. 501.[819]Pitcairn, i, pt. ii, p. 163.[820]Remigius, ch. xviii, p. 83.[821]Alse Gooderidge, p. 43.[822]De Lancre,Tableau, p. 91.[823]Trial of Isobel Inch, p. 11.[824]Howell, iv, 842.[825]Lamont, p. 12. For further particulars of this lady, see Ross,Aberdour and Inchcolme, p. 339.[826]Horneck, pt. ii, p. 319.[827]Cotton Mather, p. 131.[828]Narr. of the Sufferings of a Young Girle, p. xl.[829]Narr. of the Sufferings of a Young Girle, p. xliv;Sadducismus Debellatus, pp. 43-4.[830]Sharpe, p 46.

[735]Cotton Mather, p. 160.

[736]De Lancre,Tableau, p. 123.

[737]Pitcairn, i, pt. ii, pp. 219, 220, 239, 240.

[738]Potts, B 2.

[739]Sinclair, pp. 46, 47.

[740]Kinloch, pp. 124, 129.

[741]Pitcairn, iii, pp. 603, 605.

[742]Pitcairn, iii, p. 617.

[743]Glanvil, pt. ii, pp. 139, 147, 148.

[744]Id., pt. ii, pp. 291, 293.

[745]Pitcairn, i, pt. iii, p. 246.

[746]Spalding Club Misc., pp. 97, 98.

[747]Ib., p. 115.

[748]Fountainhall, i, p. 14.

[749]Law, p. 145.

[750]Spalding Club Misc., i, p. 142.

[751]Spottiswoode Misc., ii, p. 67.

[752]Ib., ii, p. 68.

[753]Sinclair, p. 219.

[754]Pearson, ii, p. 26.

[755]Rehearsall, par. 26.

[756]Spalding Club Misc., i, p. 171.

[757]De Lancre,L'Incredulité, p. 36.

[758]Id.,Tableau, p. 401.

[759]Pitcairn, iii, pp. 610, 613.

[760]Burr, p. 417.

[761]Lemoine,La Tradition, 1892, vi, pp. 108, 109. The italics are in the original.

[762]Pitcairn, i, pt. ii, p. 52.

[763]Witches taken at St. Oses.

[764]Pitcairn, i, pt. ii, p. 245.

[765]Spalding Club Misc., i, pp. 87 seq.

[766]Potts.

[767]Goldsmid, p. 13. Translated from the French record.

[768]Fyfe, p. 87.

[769]Scottish Antiquary, ix, pp. 50-2.

[770]Kinloch, p. 114.

[771]From the record of the trial in the Edinburgh Justiciary Court.

[772]Burns Begg, pp. 219 seq.

[773]Pitcairn, iii, pp. 603-17.

[774]Glanvil, pt. ii, pp. 140 seq.

[775]Surtees Soc., xl, pp. 191, 192;Denham Tracts, ii, pp. 300-2, 304.

[776]Hector, i, pp. 51-6.

[777]Cooper,Mystery, pp. 90-2.

[778]Pitcairn, ii, pp. 53, 54.

[779]Id., ii, p. 164.

[780]Id., ii, p. 230.

[781]Id., iii, p. 96.

[782]County Folklore, iii, p. 112;Mait. Cl. Misc., ii, p. 188.

[783]Pitcairn, ii, p. 537.

[784]County Folklore, iii, p. 103.

[785]Sinclair, p. 122.

[786]Scot, Bk. III, p. 43.

[787]Pitcairn, i, pt. ii, pp. 211, 239, 245-6.

[788]Glanvil, pt. ii, pp. 293-5.

[789]Id., pt. ii, pp. 137-8.

[790]Id., pt. ii, pp. 293-5.

[791]Pitcairn, iii, pp. 603, 605 seq.

[792]Kinloch, pp. 122, 133.

[793]Campbell, pp. 293-4.

[794]Berwickshire Naturalists Club, xi, p. 265. Unfortunately the author of the article gives neither her authority for the statement, nor any indication of the date of the occurrence.

[795]Danaeus, ch. iv.

[796]Gaule, p. 65.

[797]Cooper, p. 91.

[798]Pleasant Treatise, pp. 6-7.

[799]Lea, iii, p. 525.

[800]Remigius, pt. i, cap. xiii, p. 59.

[801]Boguet, p. 139.

[802]Bodin, p. 189.

[803]De Lancre,Tableau, p. 398.

[804]From the record of the trial in the Edinburgh Justiciary Court.

[805]Van Elven,La Tradition, v (1891), p. 215. The names of the witches and the place are not given.

[806]Bourignon,Vie, p. 222; Hale, p. 37.

[807]Pitcairn, iii, p. 613.

[808]Horneck, pt. ii, p. 318.

[809]Surtees Soc., xl, pp. 191, 195, 197.

[810]Pitcairn, i, pt. ii, p. 217.

[811]Spalding Club Misc., i, p. 165.

[812]Pitcairn, ii, p. 542.

[813]Bourignon,Vie, p. 223; Hale, p. 38.

[814]Spalding Club Misc., i, p. 97.

[815]Pitcairn, iii, p. 615.

[816]Fountainhall, i, p. 14.

[817]Highland Papers, iii, p. 26.

[818]Lea, iii, p. 501.

[819]Pitcairn, i, pt. ii, p. 163.

[820]Remigius, ch. xviii, p. 83.

[821]Alse Gooderidge, p. 43.

[822]De Lancre,Tableau, p. 91.

[823]Trial of Isobel Inch, p. 11.

[824]Howell, iv, 842.

[825]Lamont, p. 12. For further particulars of this lady, see Ross,Aberdour and Inchcolme, p. 339.

[826]Horneck, pt. ii, p. 319.

[827]Cotton Mather, p. 131.

[828]Narr. of the Sufferings of a Young Girle, p. xl.

[829]Narr. of the Sufferings of a Young Girle, p. xliv;Sadducismus Debellatus, pp. 43-4.

[830]Sharpe, p 46.

The question of familiars is one which has always puzzled the student of witch-trials, and almost more than any other has been the cause of the belief that hysteria and hallucination were the foundation of the witches' confessions. Yet when the accounts are carefully examined, the circumstantial detail given in the evidence shows that here, as elsewhere, a foundation of fact underlies the statements of the accused. These statements are often misunderstood and therefore misrepresented by the recorders, and still more so by the modern commentator, but by comparison of the details a considerable amount of information can be gained.

The familiars can be divided into two types: (1) those by which the witch divined, (2) those who attended on the witch to obey her commands.

The essence of this familiar is that it did not belong to the witch but was an animal which appeared accidentally after the performance of certain magical ceremonies. Forbes puts this quite clearly when describing the contract: 'The Devil on his Part articles with such Proselytes, concerning the Shape he is to appear to them in, the Services they are to expect from him, upon the Performance of certain Charms or ceremonious Rites.'[831]From this statement and from the facts revealed in the trials it would seem that the Devil appointed to the witch, on her admission, some kind of animal or animals by which she should divine, and which therefore represented himself for the time being, for he claimed the power, as God, to know and reveal the future. This explanation accounts for the fact that the witches always spoke of such animals as the Devil and believed that they could foretell the future by his means. The actual method of divination isnot preserved; all that remains of the ceremony are the words and gestures which were used before the appearance of the animal, and these only in few cases. The method was probably such as obtained in other places where auguries by animals and birds were practised, i.e. by the direction and pace of the animal, by its actions, by its voice if it emitted any sound, and so on. The method of making such observations and of translating them when made was part of the instruction given to the witch by the Devil; and was usually employed to discover whether a person were bewitched, the ultimate result of an illness, and the length of life of any given person.

In 1566 John Walsh, of Netherberry in Dorset, who 'knoweth when anye man is bewytched, sayth vpon his oth, that his Familiar would sometyme come vnto hym lyke a gray blackish Culuer, and somtime like a brended Dog, and somtimes lyke a man.'[832]In 1590 Agnes Sampson, the 'wise wife' of Keith, was—

'fylit and convict, that the Dewill apperit to hir in liknes of ane dog, att quhom she socht her haill responsis that quhene sche wes send for to haill the auld Lady Edmestoune, quhene sche lay seik, befoir the said Agnes departit, sche tauld to the gentilwemene, that sche sould tell thame that nycht quhidder the Lady wald haill or nocht; and appointit thame to be in the gardin efter supper, betuix fyve and sax att ewin. Sche passit to the gairdene, to devyise vpoun hir prayer, one quhat tyme sche chargeit the Dewill, calling him "Elva", to cum and speik to hir, quha come in owir the dyke, in liknes of ane dog, and come sa neir to hir, that sche wes effrayit, and chargeit him "on the law that he lewit on", to cum na neirar, bot to ansuer hir; and sche demandit, Quhidder the lady wald leif or nocht. He said, "Hir dayes war gane." Than he demandit, "Gif the gentilwemen hir dochteres, quhair thay wer?" And sche said, that "the gentilwemen said, that thay war to be thair". He ansuerit, "Ane of thame sould be in perrell, and that he sould haif ane of thame." Sche ansuerit, "It sould nocht be sa", and swa departit fra hir zowling. Fra this tyme quhill eftir supper, he remanit in the wall [well]. Quhen the gentilwemen come in, the dog come out of the wall, and apperit to thame; quhairatt thay wer effrayit. In the mene tyme, ane of the said gentilwemen, the Lady Torsenze, ran to the wall, being forceit and drawin by the Devill, quha waldhaif drownit hir, war nocht the said Agnes and the rest of the gentilwemen gatt ane gryp of hir, and with all hir [their?] forceis drew hir abak agane, quhilk maid thame all effrayd. The dog passit away thaireftir with ane zowle.'[833]

Margerat Clarke, like Agnes Sampson a midwife of great reputation, was tried at Aberdeen in 1597 for witchcraft, in that, being sent for to a case

'and ane Androw Mar cuming for the, the Devill thy maister, quhome thow seruis, and quha techis the all this vytchcraft and sorcerie, apperit to the, in the licknes of ane horss, in ane how and den, and spak and conferrit with the a lang speace.—[Being sent for to another case] and the said guidman of Kincragie sendand his awin best horss, with ane boy of his awin, to bring the to his wyiff; and the said boy on horse cuming to the, and thow beand on the horss behind the boy, att thy awin dure, thy maister Satane, the Dewill, apperit in the licknes of ane gray staig, and convoyit the and the boy fra thy awin houss to Kincragie, and keipit cumpanie all the way with you, with quhome thow haid thy secreitt conference.—Vpone Nwris [New-year's] day, thow was att the loche syid besyid Boigloche, and thair thow pudlit be ane lang speace, thy selff alane, in ane deip holl amongis the watter, castand watter, erd and stone oure thi schowlderis, and thair was besyid the thy maister the Deuill, quhome thow seruis, in the licknes of ane hen flichtering, with quhome thow was thane consultand, and quhais directiounis than thow was taikand.'[834]

In Derbyshire in 1597, 'Whereas Alice Gooderige said her familiar was like one William Gregories dog of Stapenhill, there arose a rumor, his dog was her familiar: Wherefore hee with his neighbour maister Coxe went the next day to examin her concerning this report; and she saide, my diuel (I say) was like your dog. Now out vpon thee (saide Gregorie) and departed: she being further examined, saide she had her familiar of her mother.'[835]Alexander Hamilton, tried at Edinburgh in 1630, confessed that—

'haifing ane battoun of fir in his hand the devill than gave the said Alexr command to tak that battoun quhan evir he had ado with him and thairwt to strek thruse upone the ground and to nhairge him to ruse up foule theiff Conforme tothe whilk directioun and be streking of the said battone thryse upone the ground the devill was in use sumtymes to appeir to the said Alexr in the liknes of ane corbie at uther tymes in the schape of ane katt and at uther tymes in the schape of ane dog and thereby the said Alexr did ressave reponsis frome him.—The said Alexr Hamiltoun coming to the said Thomas Homes house and seing him visseit with the said seiknes declairit to him that he was bewitchet and promeist to cure him thereof Lykas for this effect the said Alexr schortlie thereftir past to clarkingtoun burne besyde the rottoneraw haifing ane katt under his okister and thair wt his said battoun raisit Sathan his maister quha than appeirit to him in the liknes of ane corbie and thair instructit him be quhat meanis he sould cure the said Thomas of his said seiknes and he haifing ressauit that respons fra the devill the said Alexr thereftir cuist to him the kat quha therewt vanischet away'.[836]

Two of the Somerset witches in 1664 had familiars; to Elizabeth Style the familiar came as a black dog, 'and when she hath a desire to do harm, she calls the Spirit by the name ofRobin, to whom when he appeareth, she useth these words,O Sathan give me my purpose. She then tells him what she would have done. And that he should so appear to her was part of her Contract with him.—Alice Duke saith, that when the Devil doth any thing for her, she calls for him by the name ofRobin, upon which he appears, and when in the shape of a Man, she can hear him speak'.[837]This shows that the familiar, or Devil as she called him, was not always in the form of a man. The trial of Margaret Nin-Gilbert at Thurso was as late as 1719: 'Being interrogat, If ever the devil appeared afterwards to her? Confessed, That sometimes he appeared in the likeness of a great black horse, and other times riding on a black horse, and that he appeared sometimes in the likeness of a black cloud, and sometimes like a black henn'.[838]

Forbes, the great Scotch lawyer, says that 'to some he [the Devil] gives certain Spirits or Imps to correspond with, and serve them as their Familiars, known to them by some oddNames, to which they answer when called. These Imps are said to be kept in Pots or other Vessels.'[839]Though the domestic familiar is thus mentioned in the law of Scotland, it never occurs in the trials. It is confined so strictly to England that Hutchinson is able to say 'I meet with little mention ofImpsin any Country but ours, where the Law makes the feeding, suckling, or rewarding of them to be Felony'.[840]It is not found north of Lancashire, and the chief records are in Essex, Suffolk, and the other Eastern counties.

The domestic familiar was always a small animal, was fed in a special manner on bread and milk and blood, and was kept, as Forbes points out, in a box or earthen pot on a bed of wool. It was used for working magic on the persons and property of other people, never for divining. Giffard records the general belief: 'The witches have their spirits, some hath one, some hath more, as two, three, foure, or five, some in one likenesse, and some in another, as like cats, weasils, toades, or mise, whom they nourish with milke or with a chicken, or by letting them suck now and then a drop of bloud.'[841]

In the earlier trials the witches confessed to pricking the hands or face and giving the resulting drop or drops of blood to the familiar. In the later trials this has developed into the sucking of the witch's blood by the familiar; and the supernumerary nipple, which was so marked a feature of the English witches, was popularly supposed to be caused by such sucking. It is more probable, however, that the witch who was possessed of a supernumerary nipple would regard it as something supernatural, and would use it to nourish a supernatural animal.

Elizabeth Francis, tried at Chelmsford in 1556,

'learned this arte of witchcraft of hyr grandmother whose nam mother Eue. Item when shee taughte it her, she counseiled her to renounce God and his worde and to geue of her bloudde to Sathan (as she termed it) whyche she delyuered her in the lykenesse of a whyte spotted Catte, and taughte her to feede the sayde Catte with breade and mylke, and shedyd so, also she taughte her to cal it by the name of Sathan and to kepe it in a basket. Item that euery tyme that he did any thynge for her, she sayde that he required a drop of bloude, which she gaue him by prycking herselfe, sometime in one place and then in an other. When shee had kept this Cat by the space ofxvorxviyeare, and as some saye (though vntruly) beinge wery of it, she came to one mother Waterhouse her neyghbour, she brought her this cat in her apron and taught her as she was instructed by her grandmother Eue, telling her that she must cal him Sathan and geue him of her bloude and breade and milke as before.—Mother Waterhouse receyued this cat of this Frances wife in the order as is before sayde. She (to trye him what he coulde do) wyld him to kyll a hog of her owne, which he dyd, and she gaue him for his labour a chicken, which he fyrste required of her and a drop of her blod. And thys she gaue him at all times when he dyd anythynge for her, by pricking her hand or face and puttinge the bloud to hys mouth whyche he sucked, and forthwith wold lye downe in hys pot againe, wherein she kepte him. Another tym she rewarded hym as before, wyth a chicken and a droppe of her bloud, which chicken he eate vp cleane as he didde al the rest, and she cold fynde remaining neyther bones nor fethers. Also she said that when she wolde wyl him to do any thinge for her, she wolde say her Pater noster in laten. Item, this mother Waterhouse confessed that shee fyrst turned this Cat into a tode by this meanes, she kept the cat a great while in woll in a pot, and at length being moued by pouertie to occupie the woll, she praied in the name of the father and of the sonne, and of the holy ghost that it wold turne into a tode, and forthwith it was turned into a tode, and so kept it in the pot without woll.'[842]

In 1579 at Windsor—

'one Mother Dutton dwellyng in Cleworthe Parishe keepeth a Spirite or Feende in the likenesse of a Toade, and fedeth the same Feende liyng in a border of greene Hearbes, within her Garden, with blood whiche she causeth to issue from her owne flancke. Mother Deuell, dwellyng nigh the Ponde in Windesore, hath a Spirite in the shape of a Blacke Catte, and calleth it Gille, whereby she is aided in her Witchcrafte, and she daiely feedeth it with Milke, mingled with her owne bloud. Mother Margaret, dwellying in the Almeshouse at Windesore, dooeth feede a Kitlyng or Feende by her named Ginnie, with crummes of bread and her owne blood. The saied Elizabeth Stile, of her self confesseth that she the sameElizabeth kept a Ratte, beeyng in very deede a wicked Spirite, namyng it Philip, and that she fedde the same Ratte with bloode, issuing from her right handwrest, the markes whereof euidently remaine.'[843]

At St. Osyth in Essex in 1582 Thomas Rabbet, aged eight, said that his mother Ursley Kemp 'hath foure seuerall spirites, the one called Tyffin, the other Tittey, the third Pigine, and the fourth Iacke: and being asked of what colours they were, saith, that Tyttey is like a little grey Cat,[844]Tyffin is like a white lambe, Pygine is black like a Toad, and Iacke is blacke like a Cat. And hee saith, hee hath seen his mother at times to giue thẽ beere to drinke, and of a white Lofe or Cake to eate, and saith that in the night time the said spirites will come to his mother, and sucke blood of her vpon her armes and other places of her body.' Febey Hunt, stepdaughter of Ales Hunt, one of the accused witches, stated that 'shee hath seen her mother to haue two little thinges like horses,[845]the one white, the other blacke, the which shee kept in a little lowe earthen pot with woll, colour white and blacke, and that they stoode in her chamber by her bed side, and saith, that shee hath seene her mother to feede them with milke'. Ales Hunt herself said that 'shee had withinvi. dayes before this examination two spirits, like unto little Coltes, the one blacke, and the other white: And saith she called them by the names ofIackeandRobbin. This Examinate saith that her sister (named Margerie Sammon) hath also two spirites like Toades, the one calledTom, and the otherRobbyn.' Ursley Kemp confessed that 'about a quarter of a yere past, she went vnto mother Bennets house for a messe of milke, the which shee had promised her: But at her comming this examinate saith shee knocked at her dore, and no bodie made her any answere, whereupon shee went to her chamber windowe and looked in therat, saying, ho, ho, mother Bennet are you at home: Andcasting her eyes aside, shee saw a spirit lift up a clothe, lying ouer a pot, looking much lik a Ferret. And it being asked of this examinate why the spirite did looke vpon her, shee said it was hungrie'. Elizabeth Bennet acknowledged that she had two 'spirits, one calledSuckin, being blacke like a Dogge, the other calledLierd, beeing red like a Lion. Suckin this examinat saith is a hee, and the other a shee. Many tymes they drinke of her milke bowle. And when, and as often as they did drinke of the mylke: This Examynate saith they went into the sayd earthen pot, and lay in the wooll.' Ursley Kemp also gave evidence concerning Ales Hunt's familiars: 'About the foureteene or fifteene day of Januarie last, shee went to the house of William Hunt to see howe his wife did, and shee being from home, shee called at her chamber window and looked in, and then espied a spirite to looke out of a potcharde from vnder a clothe, the nose thereof beeing browne like vnto a Ferret.'[846]In 1588 in Essex an old woman, whose name is not given,

'confessed all: Which was this in effect: that she had three spirits: one like a cat, which she called Lightfoot, another like a toad, which she called Lunch, the third like a Weasill, which she called Makeshift. This Lightfoot, she said, one mother Barlie of W. solde her aboue sixteene yeares agoe, for an ouen cake, and told her the Cat would doe her good seruice, if she woulde, she might send her of her errand: this Cat was with her but a while, but the Weasill and the Toad came and offered their seruice: The Cat would kill kine, the Weasil would kill horses, the Toad would plague men in their bodies.—There was one olde mother W. of great T. which had a spirite like a Weasill: she was offended highlie with one H. M. home she went, and called forth her spirite, which lay in a pot of woll vnder her bed, she willed him to goe plague the man; he required what she would give him. She said she would give him a cocke, which she did.' Another Mother W. 'sayd she had a spirit in the likenesse of a yellow dun cat'.[847]

In Lancashire in 1613 old mother Demdike confessed that 'vpon a Sabbath day in the morning, this Examinate hauinga litle Child vpon her knee, and she being in a slumber, the sayd Spirit appeared vnto her in the likenes of a browne Dogg, forcing himselfe to her knee, to get blood vnder her left Arme: and she being without any apparrell sauing her Smocke, the said Deuill did get blood vnder her left arme'.[848]Of the witches who plagued the Fairfax family at Fewstone in 1621, five had domestic familiars: Margaret Waite's was 'a deformed thing with many feet, black of colour, rough with hair, the bigness of a cat'; her daughter, Margaret Waite, had as 'her spirit, a white cat spotted with black, and named Inges'; Jennet Dibble had 'her spirit in the shape of a great black cat called Gibbe, which hath attended her now above 40 years'; Dibble's daughter, Margaret Thorpe, had a 'familiar in the shape of a bird, yellow of colour, about the bigness of a crow—the name of it is Tewhit'; Elizabeth Dickenson's spirit was 'in the likeness of a white cat, which she calleth Fillie, she hath kept it twenty years'.[849]The witch of Edmonton, Elizabeth Sawyer, in 1621, said: 'It is eight yeares since our first acquaintance, and three times in the weeke, the Diuell would come and see mee; he would come sometimes in the morning, and sometimes in the evening. Alwayes in the shape of a dogge, and of two collars, sometimes of blacke and sometimes of white. I gaue him leaue to sucke of my bloud, the which hee asked of me. When he came barking to mee he then had done the mischiefe that I did bid him to doe for me. I did call the Diuell by the name of Tom. I did stroake him on the backe, and then he would becke vnto me, and wagge his tayle as being therewith contented.'[850]Margaret Johnson, another Lancashire witch in 1633, 'alsoe saith, yt when her devill did come to sucke her pappe, hee usually came to her in ye liknes of a cat, sometymes of one colour, and sometymes on (sic) an other. And yt since this trouble befell her, her spirit hath left her, and shee never sawe him since.'[851]

From 1645 to 1647 are the chief records of the witch trials of Essex and the eastern counties, celebrated as the scene of Matthew Hopkins's work. The Essex trials took place in1645: John Sterne, Hopkins's assistant, deposed that when watching Elizabeth Clarke,

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