|
ADDENDUM
1324 Kilkenny,
Ireland.
[This is the earliest record to
give the names of all those who took part in the ceremonies. Two of the
poorer women were burned; Dame Alice Kyteler returned to England; William
Outlaw, her son, was imprisoned for a time. Nothing is known of the fate
of the rest.]
1. Alice Kyteler
2. Alice, wife of Henry the Smith
3. Annota Lange
4. Eva de Brounstoun
5. Helena Galrussyn
6. John Galrussyn
7. Petronilla de Meath
8. Robert de Bristol
9. Robin, son of Artis (the Devil)
10. Sarah, daughter of Petronilla
11. Sysok Galrussyn
12. William Payn of Boly
13. William Outlaw.
APPENDIX I
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 Faées], 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'.' The saints [Katharine and Margaret] came and spoke to her
at the spring beside the Fairies' tree, but she would not say if they came
to the tree itself.[2]
Denied having a mandrake, but knew
there was one near the Fairies' tree.[3]
My godmother, who saw the
fairy-ladies, was held as a good woman, not a diviner or a witch.[4]
Refused to say if she believed
fairies to be evil spirits.[5]
She did not put chaplets on the
Fairies' tree in honour of SS. Katharine and Margaret.[6]
Had never done anything with, or
knew anything of, those who came in the air with the fairies [gallice
en l'erre avec les faées]. Had heard they came on Thursdays, but
considered it witchcraft.[7]
4th Article of Accusation. Jeanne
was not instructed in her youth in the belief and primitive faith, but was
imbued by certain old women in the use of witchcraft, divination, and
other superstitious works or magic arts; many inhabitants of those
villages have been noted from antiquity for the aforesaid misdeeds. Jeanne
herself has said that she had heard from her godmother, and from many
people, of visions and apparitions of Fairies, or Fairy spirits [gallice
faées]; by others also she has been taught and imbued with wicked
and pernicious errors of such spirits, insomuch that in the trial before
you she confessed that up to this time she did not know that Fairies were
evil spirits. Answer: As to the Fairy-ladies, she did not know what it
was. As to instruction she learnt to believe and was well and duly taught
to do what a good child should. As to her godmother she referred to what
she had said before.[8]
5th Article. Near the village of
Domremy is a certain great, big, and ancient tree called vulgarly The
Charmed Fairy-tree of Bourlemont[9] [l'arbre charmine faée 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.[10]
6th Article. Jeanne frequented the
said tree and spring alone, chiefly at night, sometimes in the day most
often at the hour that
[1. Quicherat, i, p. 67; Murray,
pp. 25-6.
2. Id., i, p. 87; M., p. 42.
3. Id., i, pp. 88-9; M., p. 43.
4. Id., i, p. 177; M., p. 80.
5. Id., i, p. 178; M., 80.
6. Id., i, p. 186; M., p. 84.
7. Id., i, p. 187; M., p. 84.
8. Id., i, p. 209; M., p. 91.
9. Bour-le-mont, cp. Bour-jo, 'a
word of unknown derivation'. See Walter Scott, Witchcraft and Demonology.
10. Q., i, p. 2 10; M., p. 91.]
divine service was celebrated in
church, in order to be alone: and dancing went round the spring and tree;
afterwards hung many garlands of various herbs and flowers on the branches
of the tree, made with her own hands, saying and singing before and after,
certain incantations and songs with certain invocations, witch. crafts and
other misdeeds; which [garlands] the following morning, were not found.
Answer: Referred for part to previous answers, denied the rest.[1]
23rd Article. Her letters showed
that she had consulted evil spirits. Denied ever having done anything by
inspiration of evil spirits.[2]
1566. John 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.[3]
1576. Bessie Dunlop of Lyne,
Ayrshire. Thom Reid apperit in hir awin hous to hir, about the xij hour of
the day, quhair thair was sittand thre tailzeouris, and hir awin gudeman;
and he tuke hir apperoun and led hir to the dure with him, and sche
followit, and zeid [went] vp with him to the kill-end, quhair he forbaid
hir to spelk 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
Thorne 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
[1. Q., i, pp. 211-12; M., pp.
91-2.
2. Id., i, p. 242; M., pp. 96-7.
3. Examination of John Walsh.]
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.[1]
1588. Alesoun Peirsoun of Byrehill,
Fifeshire. Was conuict for hanting and repairing with the gude nichtbouris
and Quene of Elfame, thir diners 3eiris 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 3eir: And that scho had mony
guid friendis in that court, bot wer all away now: And that scho wes sewin
3eir 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 faithfuill, 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.[3]
1589. Beatrix Baonensis, in
Lorraine. Etliche geben Späher, etliche Vögel oder sonst nicht viel
besonders, als da sein möchte gemüntzt Geld aus Rindern Ledder, und wenn
sie dergleichen nichts haben, so verschafft es ihnen ihr Geist, auf dass
sie staffirt seyn.[3]
1593. Another of my neighbours had
his wife much troubled, and he went to her [the white witch], and she told
him his wife was haunted with a fairie.[4]
1593. She had three or foure impes,
some call them puckrels, one like a grey cat, another like a weasel,
another like a mouse.[5]
1597. Christian Livingston of
Leith. Scho afferinit 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.[6]
1597. Isobell Strathaquhin and her
daughter, of Aberdeen. Theye depone that hir self confessis that quhat
skill so ever scho lies, scho hed it of hir mother; and hir mother learnit
at ane elf man quha lay with hir.[7]
[1. Pitcairn, i, pt. ii, pp. 52-3,
56-7.
2. Id., i, pt. ii, pp. 162-3.
3. Remigius, pt. i, p. 55
4. Giffard, p, 10; Percy Soc.
viii.
5. Id. ib., p. 9.
6. Pitcairn, ii, p. 25.
7. Spalding Club Misc., i,
p. 177.]
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 . .
. Thou 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 lies carnall deall with thaim; also, that the men that cumis
with thame, hes do with the Quene of Elfane.[1] . . . Thou confesses that
the devil thy master, whom thou terms Christsunday, and supposes to be an
angel and God's godson——albeit he has a thraw by God, and sways to the
Quene of Elphin——is raised by the speaking of the word 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.[2]
1608. Lyons district. Ils dansent
deux à deux, & par fois l'vn çà & l'autre là; estans telles danses
semblables à celles des Fées, vrais Diables incorporez, qui regnoient il
n'y a pas long temps.[3]
1015. 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 3eiris
bygane In respect of her awne confessioun.[4]
1616. Katherine Caray of Orkney.
At the doun going of the sun ane great number of fairie men mett her
together with a maister man.[5]
1616. Elspeth Reoch of Orkney. Sho
confest that quhen shoe wes ane young las of twelf yeiris of age or therby
and haid wanderrit 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
[1. Spalding Club Misc., i,
pp. 119, 121,125.
2. Burton, i, p. 253.
3. Boguet, p. 132.
4. Maitland Club Misc., li,
p. 167.
5. Dalyell, p. 536.]
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.[1]
1618. Joan Willimot of Leicester.
This Examinate saith, That shee hath a spirit which shee calleth Pretty,
which was giuen vnto her by William Berry of Langholme in Rutlandshire,
whom she serued three yeares; and that her Master when hee gaue it vnto
her, willed her to open her mouth, and hee would blow into her a Fairy
which should doe her good; and that shee opened her mouth, and he did blow
into her mouth; and that presently after his blowing, there, came out of
her mouth a Spirit, which stood vpon the ground in the shape and forme of
a Woman, which Spirit did aske of her her Soule, which shee then promised
vnto it.[2]
1633. Isobel Sinclair of Orkney.
Sex times at the reathes of the year, shoe hath bein controlled with the
Phairie.[3]
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
[1. County Folklore, iii,
Orkney, pp. 112-14; Maitland Club Misc., ii, pp. 188-9.
2. Wonderfull Discoverie of
Margaret and Phillip Flower, E 3.
3. Dalyell, p. 470.]
and full of heavy thoughts, not
knowing how to get meat and drink for his Wife and Children, he met a fair
Woman in fine cloaths, who asked him why he was so sad, and he told her it
was by reason of his poverty, to which she said, that if he would follow
her counsel she would help him to that which would serve to get him a good
living: to which he said he would consent with all his heart, so it were
not by unlawful ways: she told him it should not be by any such ways, but
by doing of good and curing of sick people; and so warning him strictly to
meet her there the next night at the same time, she de parted from him,
and he went home. And the next night at the time appointed he duly waited,
and she (according to promise) came and told him that it was well he came
so duly, otherwise he had missed of that benefit, that she intended to do
unto him, and so bade him follow her and not be afraid. Thereupon she led
him to a little Hill and she knocked three times, and the Hill opened, and
they went in, and came to a fair hall, wherein was a Queen sitting in
great state, and many people about her, and the Gentlewoman that brought
him, presented him to the Queen, and she said he was welcom, and bid the
Gentlewoman give him some of the white powder, and teach him how to use
it. which she did, and gave him a little wood box full of the white
powder, and bad him give 2 or 3 grains of it to any that were sick, and it
would heal them, and so she brought him forth of the Hill, and so they
parted. And being asked by the judge whether the place within the Hill,
which he called a Hall, were light or dark, he said indifferent, as it is
with us in the twilight; and being asked how he got more powder, he said
when he wanted he went to that Hill, and knocked three times, and said
every time I am coming, I am coming, whereupon it opened, and he going in
was conducted by the aforesaid Woman to the Queen, and so had more powder
given him. This was the plain and simple story (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.'[1]
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.[2]
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.[3]
1662. Isobel Gowdie of Auldearne.
I was in the Downie-hillis, and got meat ther from the Qwein of Fearrie,
mor than I could eat. The Qwein of Fearrie is brawlie clothed in whyt
linens, and in whyt and browne cloathes, &c.; and the King of Fearrie is a
braw mail, weill favoured, and broad faced, &-c. Ther wes elf-bullis
rowtting
[1. Webster, pp. 300.
2. More, p. 232.
3. Pitcairn, iii, p. 601.]
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.[1]
1662. Janet Breadheld of
Auldearne. He gaw me ane piece of money, lyk a testain . . . and gaw me an
vthir piece of money, lyk the first, bot they both turned read, and I got
nothing for thaim.[2]
1662. Bute. [The devil] 'gave her
ane elf errow stone to shott him [a child of seven] which she did ten
dayes therafter that the child dyed imediately therafter. Jonet Morisoune
declares the devill told her it was the fayries that took John Glas
child's lyfe. Mcfersone in Keretoule his dochter lay sick of a very
unnaturall disease. The disease quhilk ailed her was blasting with the
faryes and that she healed her with herbes. Item being questioned about
her heileing of Alester Bannatyne who was sick of the lyk disease answred
that he was blasted with the fairyes also and that she heiled him thereof
with herbs and being questioned anent hir heileing of Patrick Glas dochter
Barbara Glas answred that she was blasted with the faryes also. Being
inquired quhat difference was betwix shooting and blasting sayes that
quhen they are shott ther is no recoverie for it and if the shott be in
the heart they died presently bot if it be not at the heart they will die
in a while with it yet will at last die with it and that blasting is a
whirlwinde that the fayries raises about that persone quhich they intend
to wrong quhich may be healed two wayes ether by herbs or by charming.'[3]
1664. Alice Duke of Wincanton,
Somerset. When the Devil doth anything for her, she calls for him by the
name of Robin, upon which he appears.[4]
1664. Elizabeth Style of
Wincanton, Somerset. When she hath a desire to do harm, she calls the
Spirit by the name of Robin.[5]
1670. Jean Weir of Edinburgh. When
she keeped a school at Dalkeith, and teached childering, ane tall woman
came to the declarant's hous when the childering were there; she had, as
appeared to her, ane chyld upon her back, and on or two at her foot; and
the said woman desyred that the declarant should imploy her to spick for
her to the Queen of Farie, and strik and battle in her behalf with the
said Queen (which was her own words).[6]
1677. Inveraray. Donald
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'.[7]
[1. Pitcairn, iii, pp. 604, 607,
611, 613.
2 Id., iii, p. 617.
3. Highland Papers, iii,
pp. 19, 23, 27.
4. Glanvil, pt. ii, p. 152.
5. Id., ii, p. 137.
6. Law, p. 27 note. Highland
Papers, iii, pp. 36-8.]
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 Fairies.[1]
1697. James Lindsay, alias Curat,
in Renfrewshire. He was called the Gleid, or Squint-Ey'd Elff.[2]
Nineteenth century. It was the
common rumour that Elphin Irving came not into the world like the other
sinful creatures of the earth, but was one of the Kane-bairns of the
fairies, whilk they had to pay to the enemy of man's salvation every
seventh year. The poor lady-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.[3]
APPENDIX II
[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 à l'audition dudit Neuillon comireur & Masson, aagé
de 77 ans.
Ledit Lieutenant Criminel luy
ayant dit qu'il luy vouloit faire raire on razer le poil & changer
d'habits: afin qu'il dict verité. L'accusé s'escria en ces mots, Comment
me veut-on faire mourir, Messieurs, si ie vous confesse la verité, vous ne
me ferez pas razer.
A confessé auoir esté an Sabbat
prez Nouan, en vn lieu nommé Oliuet,
Dit que le Sabbat se tenoit dans
vne maison, où il vit à la cheminée com{m}e ledit Sabbat se faisoit, vn
homme noir duquel on ne voyoit point la teste, & deux cheures on boucs en
la mesme maison ayant grand poil noir. Il y auoit 200. personnes tons
masquez, excepté vn nominé Ferrand. Qu'allant à l'offrande aucuns baillent
de l'argent comme à l'Eglise.
Vit aussi vn grand homme noir à
l'opposite de celuy de la cheminée, qui regardoit dans vn liure, dont les
feuillets estoient noirs & bleuds, & marmotoit entre ses dents sans
entendre ce qu'il disoit, leuoit vne hostie noire, puis vn calice de
meschant estain tout
[1. Sadducismus Debellatus,
p. 50.
2. Id., p. 25.
3. Cunningham, pp. 246, 251]
crasseux. Vit que tons les
assistans dançoient en bransles dos à 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 hom{m}e 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 apporté 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 où 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 façons, 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 sentence qu'elles amassent, & la meslent
auec le Cresme, puis mettent cela sur la teste de l'enfant en prononçant
quelques paroles en Latin.
Dit aussi auoir veu des Sorciers &
Sorcieres qui apportoient des Hosties an Sabbat, lesquelles elles auoient
gardé lors qu'on leur auoit baillé à communier à l'Eglise, & que le Diable
faisoit des gestes comme en depitant sur icelles Hosties, desquelles on
faisoit de lit 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 à 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 ail
Sabbat, quand ils ne sçauent 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 esté a la
Messe, on ne peut estre ensorcellé, on qu'on a vn Agnus Dei sur
soy, que bien souuent ils appellent l'Hostie Iean le blanc, que les femmes
chantent des chãsons en l'honneur du Diable, & qu'à 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 Semõ au
Sabbat, mais qu'on n'entend ce qu'il dit, parce qu'il parle com{m}e en
grõdant, & qu'il iette de la poudre par toute l'assemblée, com{m}e 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 allé souuent an Sabbat
de son pied tout esueillé, & ne se grassoit point, d'autant que c'estoit
folie de se graisser quand on tie 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 là.
Dit que les Sorciers ne peuuent
faire mal le Vendredy, à 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 composée de laict & de farine,
& leur donnent le premier mourceau, & n'oseroient s'absenter de leur
maison sans leur demander congé, & 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
volonté.
Et quand ils veulent aller en
marchandise ou ioüer, & sçauoir s'il y fera bon, ils regardent si lesdites
Marionettes sont ioyeuses, en ce cas ils vont en marchandise, ou ioüer:
mais si elles sont maussades & tristes, ils ne bougent de la maison, & le
plus souuent lesdites Marionettes vsent enuers eux de grandes menaces.
Interrogé ledit Neuillon par ledit
Lieutenant Criminel, si à 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 abandonné.
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 nommé 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 empoisoneé & faict mourir plusieurs personnes &
bestiaux, & d'auoir faict d'autres maux.
Gentil ou Gentie{n} le Clerc dit,
que sa mère le presenta (dit-on) ell l'aage de trois ans au Sabbat, à vn
bouc, qu'on appelloit l'Aspic. Dit qu'il fut baptisé 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 nommé Semelle, & broüilloient cela auec vne
petite cuilliere de bois, & puis leur en mirent à tous sur la teste.
Il vit marquer plusieurs
personnes, mais les femmes principalement entre les tetins.
Qu'on baille à baiser la paix
comme l'Eglise, & que cela semble vne tuille, & qu'on y baille vn denier
ou vn double allant à l'offrande, l'eau beniste est iaune comme du pissat
d'asne, & qu'apres qu'on la iettée 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 à l'Autel quand il veut leuer l'Hostie & le
Calice, qui sont noirs, & marmote dans vn liure, duquel la couuerture est
toute veluë comme d'vne peau de loup, auec des feuillets blancs & rouges,
d'autres noirs.
Et quand ledit homme noir a ietté,
ou iette de l'eau beniste, chacun des assistans, se iette en terre comme
on faict à l'Eglise sur la fosse des trespassez, auec vn morceau de hou
qui a trois feuilles au bout. Après la Messe on dance, puis on couche
ensemble, hommes auec hommes, & femme auec des femmes. Puis on se met à
table, où 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 accouplé 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 mangé 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
boëtte caché soubs vn carreau, qui sautoit & leuoit quand on vouloit
dormer à 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 à regarder Dieu: mais que sa
Marionette luy apportoit tousiours quelque chose.
Confesse auoir faict mourir
plusieurs personnes, & qu'il sçait faire dancer les bþufs 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 condamné par Arrest du 4
Feurier 1615. |
