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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
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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
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 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 [ Pobierz całość w formacie PDF ]

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