Bodin says, 'Il y en a d'autres, ausquelles Satan promet qu'elles seront bien heureuses apres cette vie, qui empesche qu'elles ne se repentent, & meurent obstinees en leur mechancete'.[22]

Madame de Bourignon's girls at Lille (1661) 'had not the least design of changing, to quit these abominable Pleasures, as one of them of Twenty-two Years old one day told me. _No_, said she, _I will not be other than I am; I find too much content in my Condition_.'[23] Though the English and Scotch witches' opinions are not reported, it is clear from the evidence that they were the same as those of the Ba.s.ses-Pyrenees, for not only did they join of their own free will but in many cases there seems to have been no need of persuasion. In a great number of trials, when the witches acknowledged that they had been asked to become members of the society, there follows an expression of this sort, 'ye freely and willingly accepted and granted thereto'. And that they held to their G.o.d as firmly as those de Lancre put to death is equally evident in view of the North Berwick witches, of Rebecca West and Rose Hallybread, who 'dyed very Stuburn, and Refractory without any Remorss, or seeming Terror of Conscience for their abominable Witch-craft';[24] Major Weir, who perished as a witch, renouncing all hope of heaven;[25] and the Northampton witches, Agnes Browne and her daughter, who 'were never heard to pray, or to call vppon G.o.d, never asking pardon for their offences either of G.o.d or the world in this their dangerous, and desperate Resolution, dyed'; Elinor Shaw and Mary Phillips, at their execution 'being desired to say their Prayers, they both set up a very loud Laughter, calling for the Devil to come and help them in such a Blasphemous manner, as is not fit to Mention; so that the Sherif seeing their presumptious Impenitence, caused them to be Executed with all the Expedition possible; even while they were Cursing and raving, and as they liv'd the Devils true Factors, so they resolutely Dyed in his Service': the rest of the Coven also died 'without any confession or contrition'.[26]

FOOTNOTES:

[Footnote 3: Hunt, vol. i]

[Footnote 4: Bede, Bk. II, ch. xv.]

[Footnote 5: Strabo, _Geography_, Bk. IV, c. iv, 6.]

[Footnote 6: Dionysius, _Periegetes_, ll. 1120-5.]

[Footnote 7: Thorpe, ii, pp. 32-4.]

[Footnote 8: Thorpe, i, p. 41.]

[Footnote 9: Id., ii, p. 157 seq.]

[Footnote 10: Id., ii, pp. 299, 303.]

[Footnote 11: Scot, p. 66.-Lea, iii, p. 493.]

[Footnote 12: Thorpe, i, p. 169.]

[Footnote 13: Id., i, p. 203.]

[Footnote 14: Id., ii, p. 249.]

[Footnote 15: Frith = brushwood, splot = plot of ground; sometimes used for 'splotch, splash'.]

[Footnote 16: Thorpe, i, pp. 311, 323, 351.]

[Footnote 17: Id., i, p. 379.]

[Footnote 18: _Chronicles of Lanercost_, p. 109, ed. Stevenson.]

[Footnote 19: Rymer, ii, 934.]

[Footnote 20: Bournon, p. 23.]

[Footnote 21: De Lancre, _Tableau_, pp. 124, 125, 126, 135, 208, 458.]

[Footnote 22: Bodin, _Fleau_, p. 373.]

[Footnote 23: Bourignon, _Parole_, p. 87.-Hale, p. 27.]

[Footnote 24: _Full Tryals of Notorious Witches_, p. 8.]

[Footnote 25: _Records of the Justiciary Court of Edinburgh_, ii, p.

14.-Arnot, p. 359.]

[Footnote 26: _Witches of Northamptonshire_, p. 8.]

II. THE G.o.d

1. _As G.o.d_

It is impossible to understand the witch-cult without first understanding the position of the chief personage of that cult. He was known to the contemporary Christian judges and recorders as the Devil, and was called by them Satan, Lucifer, Beelzebub, the Foul Fiend, the Enemy of Salvation, and similar names appropriate to the Principle of Evil, the Devil of the Scriptures, with whom they identified him.

This was far from the view of the witches themselves. To them this so-called Devil was G.o.d, manifest and incarnate; they adored him on their knees, they addressed their prayers to him, they offered thanks to him as the giver of food and the necessities of life, they dedicated their children to him, and there are indications that, like many another G.o.d, he was sacrificed for the good of his people.

The contemporary writers state in so many words that the witches believed in the divinity of their Master. Danaeus, writing in 1575, says, 'The Diuell co[~m]aundeth them that they shall acknowledge him for their G.o.d, cal vp him, pray to him, and trust in him.-Then doe they all repeate the othe which they haue geuen vnto him; in acknowledging him to be their G.o.d.'[27] Gaule, in 1646, nearly a century later, says that the witches vow 'to take him [the Devil] for their G.o.d, worship, invoke, obey him'.[28]

The witches are even more explicit, and their evidence proves the belief that their Master was to them their G.o.d. The accusation against Elisabeth Vlamyncx of Alost, 1595, was that 'vous n'avez pas eu honte de vous agenouiller devant votre Belzebuth, que vous avez adore'.[29] The same accusation was made against Marion Grant of Aberdeen, 1596, that 'the Deuill quhome thow callis thy G.o.d ... causit the worship him on thy kneis as thy lord'.[30] De Lancre (1609) records, as did all the Inquisitors, the actual words of the witches; when they presented a young child, they fell on their knees and said, 'Grand Seigneur, lequel i'adore', and when the child was old enough to join the society she made her vow in these words: 'Ie me remets de tout poinct en ton pouuoir & entre tes mains, ne recognois autre Dieu: si bien que tu es mon Dieu'.[31] Silvain Nevillon, tried at Orleans in 1614, said, 'On dit au Diable nous vous recognoissons pour nostre maistre, nostre Dieu, nostre Createur'.[32] The Lancashire witch, Margaret Johnson, 1633, said: 'There appeared vnto her a spirit or divell in the similitude and proportion of a man. And the said divell or spirit bidd her call him by the name of Mamillion. And saith, that in all her talke and conferense shee calleth her said Divell Mamillion, my G.o.d.'[33] According to Madame Bourignon, 1661, 'Persons who were thus engaged to the Devil by a precise Contract, will allow no other G.o.d but him'.[34] Isobel Gowdie confessed that 'he maid vs beliew that ther wes no G.o.d besyd him.-We get all this power from the Divell, and when ve seik it from him, ve call him "owr Lord".-At each tyme, quhan ve wold meitt with him, we behoowit to ryse and mak our curtesie; and we wold say, "Ye ar welcom, owr Lord," and "How doe ye, my Lord."'[35] The Yorkshire witch, Alice Huson, 1664, stated that the Devil 'appeared like a _Black Man_ upon a Black Horse, with Cloven Feet; and then I fell down, and did Worship him upon my Knees'.[36] Ann Armstrong in Northumberland, 1673, gave a good deal of information about her fellow witches: 'The said Ann Baites hath severall times danced with the divell att the places aforesaid, calling him, sometimes, her protector, and, other sometimes, her blessed saviour.-She saw Forster, Dryden, and Thompson, and the rest, and theire protector, which they call'd their G.o.d, sitting at the head of the table.-When this informer used meanes to avoyd theire company, they threatned her, if she would not turne to theire G.o.d, the last shift should be the worst.'[37] At Crighton, 1678, the Devil himself preached to the witches, 'and most blasphemously mocked them, if they offered to trust in G.o.d who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them'.[38] Even in America, 1692, Mary Osgood, the wife of Capt. Osgood, declared that 'the devil told her he was her G.o.d, and that she should serve and worship him'.[39]

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

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

2. _As a Human Being._ (a) _Man_

The evidence of the witches makes it abundantly clear that the so-called Devil was a human being, generally a man, occasionally a woman. At the great Sabbaths, where he appeared in his grand array, he was disguised out of recognition; at the small meetings, in visiting his votaries, or when inducing a possible convert to join the ranks of the witch-society, he came in his own person, usually dressed plainly in the costume of the period.

When in ordinary clothes he was indistinguishable from any other man of his own rank or age, but the evidence suggests that he made himself known by some manual gesture, by a pa.s.sword, or by some token carried on his person.

The token seems to have been carried on the foot, and was perhaps a specially formed boot or shoe, or a foot-covering worn under the shoe.[46]

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

Danaeus in 1575 summarizes the evidence and says of the Devil, 'he appeareth vnto them in likenesse of a man, insomuch that it hapneth many tymes, that among a great company of men, the Sorcerer only knoweth Satan, that is present, when other doo not know him, although they see another man, but who or what he is they know not'.[47] De Lancre says, 'On a obserue de tout temps que lors qu'il veut receuoir quelcun a faire pacte auec luy, il se presente tousiours en homme'.[48] Cooper states that 'the Wizards and Witches being met in a place and time appointed, the devil appears to them in humane shape'.[49] Even a modern writer, after studying the evidence, acknowledges that the witches 'seem to have been undoubtedly the victims of unscrupulous and designing knaves, who personated Satan'.[50]

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

_England._-John Walsh of Dorsetshire, 1566, described the Devil, whom he called his Familiar, as 'sometymes like a man in all proportions, sauing that he had clouen feete'.[51] The Lancashire witch, Anne Chattox, 1613, said, 'A thing like a Christian man did sundry times come to this Examinate, and requested this Examinate to giue him her Soule: And in the end, this Examinate was contented to giue him her sayd Soule, shee being then in her owne house, in the Forrest of Pendle; wherevpon the Deuill then in the shape of a Man, sayd to this Examinate: Thou shalt want nothing.'

Elizabeth Southerns of the same Coven said that 'there met her this Examinate a Spirit or Deuill, in the shape of a Boy, the one halfe of his Coate blacke, and the other browne'.[52] To Margaret Johnson, one of the later Lancashire witches, 1633, there appeared 'a spirit or divell in the similitude and proportion of a man, apparelled in a suite of black, tyed about w^th silke pointes'.[53] The Yarmouth witch, 1644, 'when she was in Bed, heard one knock at her Door, and rising to her Window, she saw, it being Moonlight, a tall black Man there'.[54] The Ess.e.x witches, 1645, agreed very fairly in their description of the man who came amongst them: according to Elizabeth Clarke he appeared 'in the shape of a proper gentleman, with a laced band, having the whole proportion of a man.... He had oftentimes knocked at her dore in the night time; and shee did arise open the dore and let him in'; Rebecca Weste gave evidence that 'the Devil appeared in the likeness of a proper young man'; and Rebecca Jones said that the Devil as 'a very handsome young man came to the door, who asked how she did'; on another occasion she met the Devil, 'as shee was going to St. Osyth to sell b.u.t.ter', in the form of a 'man in a ragged sute'.[55]

There are two accounts of the evidence given by the Huntingdonshire witch, Joan Wallis of Keiston, 1646: Stearne says that she 'confessed the Devill came to her in the likenesse of a man in blackish cloathing, but had cloven feet'. Davenport's record is slightly different: 'Blackman came first to her, about a twelve-moneth since, like a man something ancient, in blackish cloathes, but he had ugly feet uncovered.'[56] The evidence of the Suffolk witches, 1645-6, is to the same effect; Thomazine Ratcliffe of Sh.e.l.lie confessed that 'there came one in the likeness of a man.-One _Richmond_, a woman which lived at _Brampford_, confessed the Devill appeared to her in the likenesse of a man, called _Daniel_ the Prophet.-One _Bush_ of _Barton_, widdow, confessed that the Devill appeared to her in the shape of a young black man'.[57] All the Covens of Somerset, 1664, were evidently under one Chief; he came to Elizabeth Style as 'a handsome man'; to Elizabeth Style, Anne Bishop, Alice Duke, and Mary Penny as 'a Man in black Clothes, with a little Band'; to Christian Green 'in the shape of a Man in blackish Clothes'; and to Mary and Catherine Green as 'a little Man in black Clothes with a little Band'.[58] To the Yorkshire witch, Alice Huson, 1664, he appeared 'like a _Black Man_ on a Horse upon the Moor', and again 'like a _Black Man_ upon a Black Horse, with Cloven Feet'.[59] Abre Grinset of Dunwich, in Suffolk, 1665, said 'he did appear in the form of a Pretty handsom Young Man'.[60] In Northumberland, 1673, Ann Armstrong said that 'she see the said Ann Forster [with twelve others and] a long black man rideing on a bay galloway, as she thought, which they call'd there protector'.[61] The Devonshire witch Susanna Edwards, 1682, enters into some detail: 'She did meet with a gentleman in a field called the Parsonage Close in the town of Biddiford.

And saith that his apparel was all of black. Upon which she did hope to have a piece of money of him. Whereupon the gentleman drawing near unto this examinant, she did make a curchy or courtesy unto him, as she did use to do to gentlemen. Being demanded what and who the gentleman she spake of was, the said examinant answered and said, That it was the Devil.'[62] In Northamptonshire, 1705, he came to Mary Phillips and Elinor Shaw as 'a tall black Man'.[63]

_Scotland._-The earliest description is in the trial of Bessie Dunlop of Lyne in Ayrshire in 1576, and is one of the most detailed. Bessie never spoke of the person, who appeared to her, as the 'Devil', she invariably called him Thom Reid; but he stood to her in the same relation that the Devil stood to the witches, and like the Devil he demanded that she should believe on him. She described him as 'ane honest wele elderlie man, gray bairdit, and had ane gray coitt with Lumbart slevis of the auld fa.s.soun; ane pair of gray brekis, and quhyte schankis, gartanit aboue the kne; ane blak bonet on his heid, cloise behind and plane befoir, with silkin laissis drawin throw the lippis thairof; and ane quhyte wand in his hand'.[64]

Alison Peirson, 1588, must have recognized the man who appeared to her, for she 'wes conuict of the vsing of Sorcerie and Wichcraft, with the Inuocatioun of the spreitis of the Dewill; speciallie, in the visioune and forme of ane Mr. William Sympsoune, hir cousing and moder-brotheris-sone, quha sche affermit wes ane grit scoller and doctor of medicin'.[65] Though the Devil of North Berwick, 1590, appeared in disguise, it is not only certain that he was a man but his ident.i.ty can be determined. Barbara Napier deposed that 'the devil wess with them in likeness of ane black man ... the devil start up in the pulpit, like a mickle blak man, with ane black beard sticking out like ane goat's beard, clad in ane blak tatie [tattered] gown and ane ewill favoured scull bonnet on his heid; hauing ane black book in his hand'. Agnes Sampson's description in the official record was very brief: 'he had on him ane gown, and ane hat, which were both black';[66] but Melville, who probably heard her evidence, puts it more dramatically: 'The deuell wes cled in ane blak gown with ane blak hat vpon his head.... His faice was terrible, his noise lyk the bek of ane egle, gret bournyng eyn; his handis and leggis wer herry, with clawes vpon his handis, and feit lyk the griffon.'[67] John Fian merely mentions that the first time the Devil came he was clothed in white raiment.[68] The evidence from Aberdeen, 1596-7, points to there being two Chiefs, one old and one young. Ellen Gray confessed that 'the Devill, thy maister, apperit to thee in the scheap of ane agit man, beirdit, with a quhyt gown and a thrummit [s.h.a.ggy] hatt'. Andro Man 'confessis that Crystsunday c.u.m to hym in liknes of ane fair angell, and clad in quhyt claythis'. Christen Mitch.e.l.l stated that 'Sathan apperit to the in the lyknes of a littill crippill man'; and Marion Grant gave evidence that 'the Deuill, quhom thow callis thy G.o.d, apperit to thee in ane gryte man his licknes, in silkin abuilzeament [habiliment], withe ane quhyt candill in his hand'.[69] Isobell Haldane of Perth, 1607, was carried away into a fairy hill, 'thair scho stayit thrie dayis, viz. fra Thurisday till Sonday at xii houris. Scho mett a man with ane gray beird, quha brocht hir furth agane.' This man stood to her in the same relation as Thom Reid to Bessie Dunlop, or as the Devil to the witches.[70] Jonet Rendall of Orkney, 1629, saw him 'claid in quhyt cloathis, with ane quhyt head and ane gray beard'.[71] In East Lothian, 1630, Alexander Hamilton met the Devil in the likeness of a black man.[72]

At Eymouth, 1634, Bessie Bathgate was seen by two young men 'at 12 hours of even (when all people are in their beds) standing bare-legged and in her sark valicot, at the back of hir yard, conferring with the devil who was in green cloaths'.[73] Manie Haliburton of Dirlton, 1649, confessed that, when her daughter was ill, 'came the Devill, in licknes of a man, to hir hous, calling himselff a phisition'.[74] He came also as 'a Mediciner' to Sandie Hunter in East Lothian in 1649.[75] In the same year he appeared as a black man to Robert Grieve, 'an eminent Warlock' at Lauder.[76] In the same year also 'Janet Brown was charged with having held a meeting with the Devil appearing as a man, at the back of Broomhills'.[77] Among the Alloa witches, tried in 1658, Margret Duchall 'did freelie confes hir paction with the diwell, how he appeared first to hir in the liknes of a man in broun cloathis, and ane blak hat'; while Kathren Renny said 'that he first appeared to hir in the bodis medow in the liknes of a man with gray cloathis and ane blew cap'.[78] The years 1661 and 1662 are notable in the annals of Scotch witchcraft for the number of trials and the consequent ma.s.s of evidence, including many descriptions of the Grand-master. At Forfar, in 1661, Helen Guthrie said that at several meetings the devil was present 'in the shape of a black iron-hued man'; Katherine Porter 'saw the divill and he had ane blacke plaid about him'; when Issobell Smyth was alone gathering heather, 'hee appeared to hir alone lik ane braw gentleman'; and on another occasion 'like a light gentleman'.[79] Jonet Watson of Dalkeith, also in 1661, said 'that the Deivill apeired vnto her in the liknes of ane prettie boy, in grein clothes.... Shoe was at a Meitting in Newtoun-dein with the Deavill, who had grein clothes vpone him, and ane blak hatt vpone his head'.[80] In the same year an Edinburgh Coven was tried: Jonet Ker was accused that 'as you wer comeing from Edr to the park you mett with the devill at the bough in the liknes of a greavous black man'; Helene Ca.s.so 'met with the devill in liknes of a man with greine cloaths in the links of Dudingstone qr he wes gathering sticks amongst the whines'; Isobel Ramsay 'mett with the devill in the Liknes of a pleasant young man who said qr live you goodwyf and how does the minister And as you wes goeing away he gave you a s.e.xpence saying G.o.d bud him give you that qch you wared and bought meall therwith As also you had ane uther meiting wt the devill in yor awne house in the liknes of yor awne husband as you wes lying in yor bed at qch tyme you engadged to be his servant'; Jonet Millar 'did meit wt the devill in liknes of ane young man in the hous besyd the standing stane'.[81] The trials of the Auldearne witches in 1662 are fully reported as regards matters which interested the recorder; unfortunately the appearance of the Devil was not one of these, therefore Isobel Gowdie's description is abbreviated to the following: 'He was a meikle black roch man. Sometimes he had boots and sometimes shoes on his foot; but still [always] his foot are forked and cloven.'[82] At Crook of Devon in Kinross-shire, in the same year, nine of the witches describe the men they saw, for evidently there were two 'Devils' in this district; Isobel Rutherford said that 'Sathan was in the likness of a man with gray cloathes and ane blue bannet, having ane beard'; Bessie Henderson, 'the Devil appeared to you in the likeness of ane bonnie young lad, with ane blue bonnet'; Robert Wilson, 'the Devil was riding on ane horse with fulyairt clothes and ane Spanish cape'; Bessie Neil, 'Sathan appeared to you with dun-coloured clothes'; Margaret Litster, 'Sathan having grey clothes'; Agnes Brugh, 'the Devil appeared in the twilight like unto a half long fellow with an dusti coloured coat'; Margaret Huggon, 'he was an uncouth man with black cloathes with ane hood on his head'; Janet Paton, 'Sathan had black coloured clothes and ane blue bonnet being an unkie like man'; Christian Grieve, 'Sathan did first appear to yow like ane little man with ane blue bonnet on his head with rough gray cloaths on him'.[83] Marie Lamont of Innerkip, also in 1662, said that 'the devil was in the likeness of a meikle black man, and sung to them, and they dancit'; he appeared again 'in the likeness of a black man with cloven featt'.[84] At Paisley, in 1678, the girl-witch Annabil Stuart said that 'the Devil in the shape of a Black man came to her Mother's House'; her brother John was more detailed in his description, he observed 'one of the black man's feet to be cloven: and that the black man's Apparel was black; and that he had a bluish Band and Handcuffs; and that he had Hogers[85] on his Legs without Shoes'; Margaret Jackson of the same Coven confirmed the description, 'the black man's Clothes were black, and he had white Handcuffs'.[86] The clearest evidence is from an unpublished trial of 1678 among the records in the Justiciary Court in Edinburgh:

'Margaret Lowis declaires that about Elevin years ago a man whom she thought to be ane Englishman that cured diseases in the countrey called [blank] Webb appeared to her in her own house and gave her a drink and told her that she would have children after the taking of that drink And declares that that man made her renunce her baptisme ... and declares that she thought that the man who made her doe these things wes the divill and that she has hade severall meitings with that man after she knew him to be the divill.... Margaret Smaill prisoner being examined anent the Cryme of witchcraft depones that having come into the house of Jannet Borthvick in Crightoun she saw a gentleman sitting with her, and they desyred her to sitt down and having sitten down the gentleman drank to her and she drank to him and therefter the said Jannet Borthvick told her that that gentleman was the divill and declares that at her desyre she renunced her baptisme and gave herself to the divill.'