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Jack-o-Lanterns « Result #6 on Oct 19, 2008, 12:33pm »
The humble autumn gourd known as the pumpkin has become the most prevalent symbol of Samhain for both pagans and non-pagans, mostly due to the practice of carving them into jack-o'-lanterns. The jack-o' lantern is at least two thousand years old. The first were made in Ireland, and were simple faces carved in turnips which could be easily carried if one needed to travel during the night. They were designed to frighten away evil spirits who were following deceased loved ones and blocking their way into the Land of the Dead, and also to protect the living. Today, jack-o'-lanterns are still usually carved with leering faces, and are seen as offering protection through the dark October nights. Faces rather than other available and more abstract designs were not chosen at random to be carved onto the jack-o'-lanterns. The ancient Celts considered the head the most sacred part of the body, and at one time, even held a cult-like veneration for it. In battle the Celtic warriors would take the heads from their enemies and mount them on top of poles to guard their villages and encampments. For them, the head was not only seen as the center of learning, but also as the seat of the immortal soul, and therefore a repository for all knowledge. In death, as in life, it was believed that the attributes of a person of strength and agility (such as a warrior) were able to be used as a continual protective force.
The most famous head of protection was that of the Celtic God, Bran the Blessed, whose noble noggin was mounted high on the site where the infamous Tower of London now stands. As insurance against future invasions, he was turned to face the English Channel, from where the greatest threat to the islands always came. But despite these ancient beliefs, all jack-o'-lanterns do not have to have faces with eyes, nose, and mouth. There are many creative uses for the pumpkin, and a variety of unique ways to carve them. Visit any craft store or seasonal display area of your supermarket in October and you will find an array of intricate carving tools and patterns for putting detailed pictures on your pumpkin. Many of these are very pagan, with drawings of Death, flying witches, and smiling ghosts the most popular patterns.
Even if you don't have the time or interest to devote to these detailed carvings, you can still make your jack-o'-lantern a little different. Try carving stars, hearts, interlaced knots, or pentagrams instead.
You can cut the top off smaller pumpkins and gourds and use them as candleholders in your home, circle, or for a party. Medium-sized pumpkins can be turned into lovely luminaria to light party guests' or trick-or-treaters' way to your door. Luminaria, a Latin word meaning "lights," are usually seen at Christmas and are made by placing candles or other lights in paper bags. Both of these luminaria have the same function to light the way for night travelers and friendly spirits. To make luminaria, instead of opening your pumpkins from the top, open them from the side by carving a wide circle in them. Scoop out the insides as you would for a regular jack-o'-lantern. Cut a few small holes in the top to let the heat escape and place a small votive candle in the center. Set these outside with the open sides shining over your walkways. (Be sure to blow them out before you go to bed!)
In The Valley Of Evil Thoughts, Every Flower Is Beautiful.
Joined: Nov 2007 Gender: Female Posts: 1,455
Divination on Samhain « Result #7 on Oct 19, 2008, 12:32pm »
If you pare an apple all in one piece on Samhain night and allow it to fall to the ground unaided, it will spell out the initials of your future mate. Hang an apple from a string with a coin pushed deep inside and try to bite out the coin without using your hands. Succeed, and your pockets will be full throughout the coming year.
If you walk backward into a dark room while looking into a mirror and eating an apple at the same time, you will see your future mate's face in the mirror's reflection
Hazelnuts were tossed into divination patterns by the Druids and then buried to honor the old gods: Draw a small circle about one foot in diameter on the ground in front of you. Take thirteen nuts and shake them around in your cupped hands while concentrating on your question. Gently toss the nuts in front of you. Those that land directly in the circle have the most bearing on you. If more land in the circle than out of it, you have a right to be concerned about the question you asked. Study the nuts for patterns which you can interpret. For example, if the nuts are all pointing in one direction this could be an indication of a direction you need to take your problem. If they appear in the form of a familiar object, use that information to apply to your question. Occasionally they might fall to appear as letters of the alphabet which you can relate to your question.
Scrying is the art of gazing into an object while focusing your mind on one particular question or issue. The objects used usually have reflective surfaces, such as mirrors, water, or crystals. To scry, focus your mind on one issue or question and soften your focus or gaze - but do not stare - into the surface of the object. After some time, visions should form. These may come either as entire scenarios played out with all the detail of a high-tech movie, or they may be only symbols that you will have to interpret for yourself.
Unlike other divinatory devices the Ouija board does not use the collective unconscious as the source for answers, but relies instead on asking unknown spirits to take over the device. Opening such a portal without having any control over who or what comes has its risks, but you will have to decide for yourself if they are worth it or not.
With practice in meditation and sustained concentration, your altered states can become longer and deeper, and at these deeper states (the theta and delta levels) you can do more advanced work, such as astral projection and regression. These are very natural states. The only difference is that you are seeking to gain control of them. The key to these techniques is in learning to concentrate for increasing periods of time on one idea only.
Bring Angelica root to a simmer in 4 cups water. Turn off heat,add lemon balm & lemon; steep 10 minutes & strain.
NAUSEA ½ tsp dried Ginger root ½ tsp Clove blossoms 1 tsp Chamomile flowers
Pour 1 cup boiling water over herbs. Steep 10 minutes, strain & let cool.
NERVOUS TENSION 1 1/3 oz. St. John's Wort 1 oz. Lemon Balm Leaves 1 oz. Valerian
Use 1 tsp of the herb mixture per cup of boiling water. Steep for 10 min., strain, sweeten if necessary. Drink a cup before going to bed each night for several weeks to calm nerves, lift depression, and help you fall asleep more easily.
NERVOUSNESS 1 ½ oz Peppermint leaves 1 ½ oz Lemon Balm leaves
Use 1 tsp of mixture per 1 cup boiling water. Steep 10 minutes & strain.
CALMING 1 oz Lemon balm 1 oz Chamomile flowers ½ oz St Johns Wort
Steep 2 tbs of mixture in 1 cup boiled water. Cover 10 minutes; strain.
INSOMNIA 1 ½ oz dried Vervain leaves 1 oz Chamomile ½ oz Spearmint
Mix all and add to 1 cup boiling water. Steep 8 minutes; strain.
MIGRAINES 1 2/3 oz dried St Johns Wort 1 oz Valerian 1 oz Linden flowers 1/4 oz Juniper berries
Use 1 tsp of mixture per 1 cup boiling water. Steep 10 minutes & strain.
BLADDER INFECTIONS 1 ½ oz dried Goldenrod 1/4 oz Juniper Berries* 3/4 oz chopped Dandelion root 3/4 oz chopped Rose Hips
Pour 1 cup boiling water over 2 tsp of mixture. Steep 10 minutes & strain. *can become toxic, so only drink 2 cups of this mixture daily for no more than 3 days*
FLUID RETENTION 1 oz Dandelion root 1 oz Dandelion leaves 2/3 oz Nettle leaves 2/3 oz Spearmint leaves
Steep mixture in 1 cup of water for 10 minutes.
COLDS & FLU 1 oz Blackberry leaves 1 oz Elder flowers 1 oz Linden flowers 1 oz Peppermint leaves
Pour 1 cup boiling water over 2 tbs mixture. Cover & steep 10 minutes; strain.
CHRONIC COUGH 1 oz dried Blueberries 1 oz dried Blueberry leaves 1 oz Licorice root
Add 3 tbs mixture to 2 cups cold water. Bring to boil, lower heat & simmer 10 minutes; strain.
BRONCHIAL CONGESTION 1 ½ oz Aniseed 1 oz Calendula flowers 3/4 oz Marshmallow root 1/3 oz Licorice root
Crush aniseeds and add to herbs. Pour 1 cup boiling water over 1 tsp mixture; cover & steep 10 minutes.
COUGHING FITS 1 1/3 oz. St. John's Wort 2/3 oz. Thyme 2/3 oz. Linden Flowers
Use 1 tsp. of the herb mixture per cup of boiling water to soothe irritations of the upper respiratory tract that cause coughing. Steep for 5-10 min., strain, sweeten if necessary. This tea has proved helpful with bronchitis and whooping cough.
DETOXIFICATION 1 tsp Green Tea leaves
Simmer 1 cup water & pour over leaves. Cover & let stand 4 minutes.
Pour 2 cups boiling water over herbs. Steep 10 minutes & strain.
ENGLISH ROSE TEA 1/2 cup dried Red Rose petals 2 tablesthingys dried Lemon Balm 1 tablesthingy dried Rosemary
Mix well. Use 1 teasthingy for each cup.
ORANGE MINT TEA 2 cups dried Orange Mint leaves 8 teasthingys China Tea 1 teasthingy ground Cloves 1 cup dried Calendula petals 1 tablesthingy dried Orange rind 1 tablesthingy dried Lemon rind
Store mixture in airtight container.
POTPOURRI TEA 1 cup good Black tea 1/2 cup dried Rose petals 2 tablesthingys dried Jasmine flowers 1 tablesthingy dried Orange peel, freshly grated 1 tablesthingy Cassia Bark, crumbled 3 sticks Cinnamon bark, crumbled 4 whole Star Anise 1 tablesthingy ground Nutmeg 1 teasthingy whole Cloves, freshly crushed
Mix all ingredients in a mixing bowl with your hands. Store in airtight tins. Use one heaping tablesthingy per pot.
MONTHLY RELIEF 2 teasthingys dried Lemon-Balm leaves 1 cup boiling water
Steep the leaves in the boiling water, covered, for 10 to 15 minutes. Strain. Drinking this infusion will help relieve menstrual cramps, but take no more than 2-3 cups a day.
DUAL-PURPOSE Do not drink more than 2 cups a day. 2 teasthingys dried German Chamomile flowers 1 cup boiling water
Steep the flowers in the boiling water, covered, for 15 minutes. Strain, then slowly sip the infusion to relieve nausea, stomach upset, and lessen menstrual cramps.
WOMAN'S RED CLOVER TONIC 1 teasthingy dried Red Clover blossoms 1 cup boiling water
Add the blossoms to the boiling water. Cover and steep for 15 minutes. Strain, then sip. This infusion acts as a tonic specially suited for women.
NURSING MOTHER'S TEA 1 teasthingy crushed Fennel seeds 1 cup boiling water
Mix the seeds with the boiling water. Cover and steep for 10 minutes. Strain, and sip the infusion. Drinking a tea made with fennel helps to promote the secretion of breast milk in nursing mothers.
In The Valley Of Evil Thoughts, Every Flower Is Beautiful.
Joined: Nov 2007 Gender: Female Posts: 1,455
Re: The Witch-Cult in Western Europe [1921] « Result #14 on Sept 24, 2008, 1:51am »
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.
In The Valley Of Evil Thoughts, Every Flower Is Beautiful.
Joined: Nov 2007 Gender: Female Posts: 1,455
Re: The Witch-Cult in Western Europe [1921] « Result #15 on Sept 24, 2008, 1:51am »
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Chronicon de Lanercost. Glasgow, 1839. --- Lamont's Diary. Glasgow, 1830 Maitland Club Miscellany, vol. ii. Glasgow, 1840. Manchester Oriental Society's Journal. Manchester, 1916-17. Mather, Cotton. Wonders of the Invisible World. London, 1862. --- Increase. Remarkable Providences. London, 1890. Melville, Sir James. Memoirs. Bannatyne Club. Edinburgh. Michaelis, Sebastian. Admirable Historie of the Possession and Conversion of a Penitent Woman. London, 1613 --- A Discourse of Spirits. London, 1613 Monoyer, Jules. La Sorcellerie en Hainault. Essais d'histoire et d'archéologie. Mons, 1886. Monseur, Eugène. Le Folklore Wallon. Bruxelles (1592). Moore Rental. Chetham Society, vol. xii. Manchester, 1847. More, Henry. Antidote against Atheism. London, 1655. Moret, A. Mystères Ègyptiens. Paris, 1913. Murray, T. Douglas. Jeanne d'Arc. London, 1902. Narrative of the Sufferings of a young, Girle. Edinburgh, 1698. Nicoll, John. Diary. Bannatyne Club. Edinburgh, 1836. Notestein, Wallace. 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Re: The Witch-Cult in Western Europe [1921] « Result #16 on Sept 24, 2008, 1:50am »
APPENDIX V FLYING OINTMENTS
-------------------------------------------------------------------------------- IMPORTANT NOTE As noted in the text, several of the ingredients listed here are DEADLY POISONS. Some of these ingredients can KILL YOU simply through SKIN CONTACT. We include this appendix because it is an integral part of the original text of the book the Witch-Cult in Western Europe. We do not recommend attempting to duplicate this formula or using ANY of the ingredients in this formula. NOTE: sacred-texts.com will not be held responsible for the outcome of anyone attempting to use this formula or any of these ingredients. CONSIDER YOURSELF WARNED.
Here is a quote from an interview with Sharon Devlin, an experienced wiccan herbalist, from the book Drawing Down the Moon by Margot Adler:
"One day I decided to make a flying ointment. I was doing it in front of a student who I wanted to impress. Well, I made it about a thousand-fold stronger than I should have because I was using denatured alcohol instead of sprits of wine to extract it, which is what they did in the old days. And instead of lard I was using hydrophilic ointment. As a result I increased the potency about two hundred to three hundred percent, and I got enough under my fingernails just by mixing it to kill me. And I would have died if it hadn't been for a friend of mine who was a doctor and a magician, whom I called immediately. I learned a very heavy lesson. It was my first heavy experience with death, and a lot of bullnuts pride went down the toilet with the rest of the flying ointment."
THE three formulae for the 'flying' ointment used by witches are as follows:
1. Du persil, de l'eau de l'Aconite, des feuilles de Peuple, et de la suye.
2. De la Berle, de l'Acorum vulgaire, de la Quintefeuille, du sang de chauuesouris, de la Morelle endormante, et de l'huyle.
3. De graisse d'enfant, de suc d'Ache, d'Aconite, de Quintefeuille, de Morelle, et de suye.
These formulae may be translated as follows -
1. Parsley, water of aconite, poplar leaves, and soot.
2. Water parsnip, sweet flag, cinquefoil, bat's blood, deadly night. shade, and oil.
3. Baby's fat, juice of water parsnip, aconite, cinquefoil, deadly nightshade, and soot.
These prescriptions show that the society of witches had a very creditable knowledge of the art of poisoning: aconite and deadly nightshade or belladonna are two of the three most poisonous plants growing freely in Europe, the third is hemlock, and in all probability 'persil' refers to hemlock and not to the harmless parsley, which it resembles closely.
The other ingredients have no marked toxic action, unless 'berle' and 'ache' refer not to the harmless water parsnip but to the poisonous water hemlock or cowbane. The baby's fat and bat's blood would of course have no action.
Aconite was one of the best-known poisons in ancient times; indeed it was so extensively used by professional poisoners in Rome during the Empire that a law was passed making its cultivation a capital offence. Aconite root contains about 0.4 percent of alkaloid and one-fifteenth of a grain of the alkaloid is a lethal dose. The drug has little effect upon the consciousness, but produces slowing, irregularity, and finally arrest of the heart.
The use of belladonna as a poison was also known in classical times; fourteen of the berries have been known to produce death; a moderate dose will produce wild excitement and delirium.
Hemlock is also a well-known and ancient poison; the fruit may contain as much as 0.9 per cent. of alkaloid, and ¼ grain of the alkaloid may produce death. The action of hemlock usually is to produce a gradual motor paralysis, consciousness being unimpaired, and death being caused by paralysis of respiration, but sometimes hemlock may produce delirium and excitement.
There is no doubt, therefore, about the efficacy of these prescriptions and their ability to produce physiological effects. They were administered by being rubbed into the skin, which is not an efficient way of introducing most drugs into the body, indeed some have denied that alkaloids can be absorbed from the unbroken skin; but there is no doubt that alkaloids can be absorbed when rubbed into scratches or into the quick of the nails, and it must be remembered that an unbroken skin is only possessed by those who are free from vermin and who wash regularly, and neither of these conditions would be likely to apply to a mediaeval witch. Cases of poisoning associated with delirium have actually been recorded following the application of belladonna plasters to the skin.
Of the three prescriptions the first is a watery solution and would not be very efficacious when rubbed into the skin, but the second and third are ointments, and if they were rubbed into the skin in sufficient quantities definite physiological results would be produced.
The first preparation, which contains hemlock and aconite, would produce mental confusion, impaired movement, irregular action of the heart, dizziness and shortness of breath.
The belladonna in the second ointment would produce excitement which might pass into delirium.
The third ointment, containing both aconite and belladonna, would produce excitement and irregular action of the heart.
I cannot say whether any of these drugs would produce the impression of flying, but I consider the use of aconite interesting in this respect. Irregular action of the heart in a person falling asleep produces the well-known sensation of suddenly falling through space, and it seems quite possible that the combination of a delirifacient like belladonna with a drug producing irregular action of the heart like aconite might produce the sensation of flying.
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Re: The Witch-Cult in Western Europe [1921] « Result #17 on Sept 24, 2008, 1:49am »
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.[1] 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
[1. It is advisable to read the trial in the original Latin and French, as the translations have often a Christian bias, e.g. 'the King of Heaven' being rendered as 'our Lord' ' and 'my Lord' as 'our Saviour'. This is not merely inaccurate but actually misleading.]
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 d**ning 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 I 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 I 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 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].[1] 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 I 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 had been received into the Church, the moment that she put on male attire she was doomed on that account only. Whether she
[1. Compare Bessie Dunlop's more homely description of Thom Reid. An honest wele elderlie man.']
donned it by accident, by treachery, by force, or out of bravado, tile 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 Domimi, 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 th 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 Champtocé, 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.[1] 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 Champtocé, 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.
On the spot where Gilles was executed his daughter erected a monument, to which came all nursing mothers to pray for an abundance of milk. Here again is a strong suggestion that he was regarded as the Incarnate God of fertility. Another suggestive fact is the length of time-nine years-which elapsed between the death of Joan and the death of Gilles. This is a usual interval when the Incarnate God is given a time-limit.
It required twenty-five years before an action of rehabilitation could be taken for Joan. In the case of Gilles, two years after the execution the King granted letters of rehabilitation for that 'the said Gilles, unduly and without cause, was condemned and put to death'.
An intensive study of this period might reveal the witch organization at the royal Court and possibly even the Grand-master to whom Joan owed allegiance, the 'God' who sent her. Giac, the King's favourite, was executed as a witch, and Joan's beau duc, the Duke d'Alençon, was also of the fraternity.
In The Valley Of Evil Thoughts, Every Flower Is Beautiful.
Joined: Nov 2007 Gender: Female Posts: 1,455
Re: The Witch-Cult in Western Europe [1921] « Result #19 on Sept 24, 2008, 1:47am »
APPENDIX III A. NAMES OF WITCHES IN COVENS I 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 Sillé [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 Glasthingye 5. Annys Heade 6. Cysley Celles 7. Elizabeth Bennet 8. Elizabeth Ewstace 9. Joan Pechey 10. Joan Robinson 11. Margaret Grevell 12. Margery Sanmmon 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 3. 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 [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]
[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 Lucas [banished]
5 1613. Lancashire [Ten were executed; Elizabeth Demd**e 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 Demd**e [officer] 6. Elizabeth Device 7. Isobel Robey 8. James Device 9. Jane Bulthingy 10. Jennet Hargreaves 11. Jennet Preston 12. John Bulthingy 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 Sr. 3. John Lamen Jr. 4. John [? Joan] Lamen 5. John Palmer 6. John Salmon, Sr. 7. Joseph Salmon 8. Judeth Salmon 9. Mary Bychance 10. Mary Lamen, Sr 11. Mary Lamen, Jr 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 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 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 Nell 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 thingyes 10. Richard Larmen 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 1697 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 (s) 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 its 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.
In The Valley Of Evil Thoughts, Every Flower Is Beautiful.
Joined: Nov 2007 Gender: Female Posts: 1,455
Re: The Witch-Cult in Western Europe [1921] « Result #20 on Sept 24, 2008, 1:47am »
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 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 bœufs dans vn cercle qu'il fait, & qu'vne vieille luy apprins.
Ils furent cond**nez 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 cond**né par Arrest du 4 Feurier 1615.
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