He apparently escaped without difficulty. The story of his stealing the keys of his own cell and of the prison door is absurd; the escape was obviously effected by connivance just as later on Bothwell's own escape was effected. Fian went back to his own home, where, according to James's surmise, he had an interview with the Devil (i.e. Bothwell), and there he tamely waited till the officers of the law came and recaptured him. This tameness is not in keeping with the rest of his character. A man with sufficient courage and resource to get out of a strongly guarded prison would have made good his escape; an easy enough matter in those turbulent times. Fian then must have been retaken because he wished to be retaken.

For fear of torture and in hope of pardon he signed the first confession, implicating Bothwell,[152] yet later he endured agonies of torture with the certainty of death rather than acknowledge one word which might lead to the discovery that James was bent upon. James's surmise was perhaps more than a mere guess; it was prompted by his knowledge of the facts. Fian had had an interview with his Master, whom he believed to be G.o.d Incarnate, and like many a Christian martyr he atoned for the first betrayal by steadfast courage through cruel torment even to death.

Reading the accounts in the light of this supposition, it is seen that every one, including James, suspected Bothwell. Even if they did not acknowledge his divinity, they feared the magical powers which, as Chief of the Witches, he was supposed to wield. It is impossible to study the details of this period without realizing the extraordinary fear which James had of his cousin; it was fear with an underlying horror, totally different from his feeling towards his other turbulent subjects. When Bothwell, seeking pardon, was introduced into Holyrood Palace by Lady Athol in the early morning of July 24, 1593, he entered the King's chamber. James, always undignified, was caught in the middle of his morning toilet; he tried to run into the Queen's room, but the way was barred by Bothwell's friends and the door was locked. 'The king, seeing no other refuge, asked what they meant. Came they to seek his life? let them take it-they would not get his soul.'[153] This remark, made in the urgency and excitement of the moment, is highly significant. Had Bothwell been, like many of James's other enemies, merely an a.s.sa.s.sin, James would not have spoken of his soul.

But Bothwell as the Devil of the witches had the right to demand the yielding of the soul, and James was aware of the fact.

The birth of James's children removed Bothwell's hopes of succession; the power of the witch organization, of which he was the Chief, was broken by the death of its leaders. He had made a strong bid for power, he failed, fled the country, and finally died in poverty at Naples. There George Sandys the traveller heard of him: 'Here a certaine _Calabrian_ hearing that I was an _English_ man, came to me, and would needs perswade me that I had insight in magicke: for that Earle _Bothel_ was my countryman, who liues at _Naples_, and is in those parts famous for suspected negromancie.'[154]

The Devil being actually a human being, the letter of introduction to him, given by a man-witch to a would-be proselyte, becomes quite credible. It is worth quoting verbatim:

'Monseigneur, d'autant qu'il me faut retirer de la Religion des Chrestiens, afin que ie multiplie vostre party, duquel estant, il est raisonnable que ie vous glorifie et a.s.semble tant de gens que ie pourray, ie vous enuoye ce porteur pour estre du nombre: c'est pourquoy ie vous prie de l'aider en ses amours.'

Satan's reply to the novice shows a distinctly human trace of temper:

'Vous autres Chrestiens vous estes perfides et obstinez: Quand vous auez quelque violent desir, vous vous departez de vostre maistre, et auez recours a moy: mais quand vostre desir est accompli, vous me tournez le dos comme a vn ennemi, et vous en retournez a vostre Dieu, lequel estant benin et clement, vous pardonne et recoit volontiers.

Mais fay moy vne promesse escrite et signee de ta main, par laquelle tu renonces volontairement ton Christ et ton Baptesme, et me promets que tu adhereras et seras auec moy iusqu'au iour du iugement; et apres iceluy tu te delecteras encore auec moy de souffrir les peines eternelles, et i'accompliray ton desir.'[155]

4. _As an Animal_

[Ill.u.s.tration]

In many religions the disguising of the princ.i.p.al personage-whether G.o.d or priest-as an animal is well known. The custom is very ancient-such disguised human beings are found even among the palaeolithic drawings in France; and on a slate palette belonging to the late pre-dynastic period of Egypt there is a representation of a man disguised as a jackal and playing on a pipe.[156] The ritual disguise as an animal is condemned, with great particularity, as devilish, in the _Liber Poenitentialis_ of Theodore of the seventh century (see _supra_, p. 21), showing that it continued in force after the conversion of England to an outward appearance of Christianity. From the a.n.a.logy of other religions in which the custom occurs, it would appear that it is a ritual for the promotion of fertility; the animal represented being either the sacred animal of the tribe or the creature most used for food.

The suggestion that the Devil was a man, wearing either an animal's skin or a mask in the form of an animal's head as a ritual disguise, accounts as nothing else can for the witches' evidence as to his appearance and his changes of form. A confusion, however, exists from the fact that the witches, and therefore the recorders, usually spoke of the familiars as the Devil; but in almost every case the disguised man can, on examination of the evidence, be distinguished from the animal familiar.

The animal forms in which the Devil most commonly appeared were bull, cat, dog, goat, horse, and sheep. A few curious facts come to light on tabulating these forms; i.e. the Devil appears as a goat or a sheep in France only; he is never found in any country as a hare, though this was the traditional form for a witch to a.s.sume; nor is he found as a toad, though this was a common form for the familiar; the fox and the a.s.s also are unknown forms; and in Western Europe the pig is an animal almost entirely absent from all the rites and ceremonies as well as from the disguises of the Devil.

The witches never admitted in so many words that the Devil was a man disguised, but their evidence points strongly to the fact. In some cases the whole body was disguised, in others a mask was worn, usually over the face. The wearing of the mask is indicated partly by descriptions of its appearance, and partly by the description of the Devil's voice. The Lorraine witches in 1589 said that the Devils 'konnen nimmermehr die Menschliche Stimme so aussdrucklich nachreden, da.s.s man nicht leicht daran mercke, da.s.s es eine gemachte falsche Stimme sey. Nicolaea Ganatia, und fast alle andere sagen, da.s.s sie eine Stimme von sich geben, gleich denen, so den Kopff in ein Fa.s.s oder zerbrochenen Hafen stecken und daraus reden.

Auch geben sie etwann eine kleine leise Stimme von sich.'[157] The North Berwick Devil in 1590 was purposely disguised out of all recognition: 'The Devil start up in the pulpit, like a mickle black man, with a black beard sticking out like a goat's beard; and a high ribbed nose, falling down sharp like the beak of a hawk; with a long rumpill' [tail].[158] This was Barbara Napier's account; Agnes Sampson describes the same personage, 'The deuell caused all the company to com and kiss his ers, quhilk they said was cauld like yce; his body was hard lyk yrn, as they thocht that handled him; his faice was terrible, his noise lyk the bek of an egle, gret bournyng eyn: his handis and legis wer herry, with clawis vpon his handis and feit lyk the griffon, and spak with a how voice.'[159] Boguet states that 'on demanda a George Gandillon, si lors qu'il fut sollicite par Sat de se bailler a luy, Satan parloit distinctement. Il respondit que non, & qu'a peine pouuoit il comprendre ce qu'il disoit.'[160] The evidence of the witches in the Ba.s.ses-Pyrenees makes it clear that a disguise was worn, and that a mask was placed on the back either of the head or of the person; this also explains part of Agnes Sampson's evidence given above. The effect of the mask at the back of the head was to make the man appear two-faced, 'comme le dieu Ja.n.u.s'. In the other case 'le diable estoit en forme de bouc, ayant vne queue, & au-des...o...b.. vn visage d'homme noir ... & n'a parole par ce visage de derriere.-Vne grande queue au derriere, & vne forme de visage au des...o...b..: duquel visage il ne profere aucune parole, ains luy sert pour donner a baiser a ceux qui bon luy semble.-Marie d'Aspilecute dit qu'elle le baisa a ce visage de derriere au des...o...b.. d'vne grande queue; qu'elle l'y a baise par trois fois, & qu'il auoit ce visage faict comme le museau d'vn bouc.-Bertrand de Handuch, aagee de dix ans, confessa que le cul du grd maistre auoit vn visage derriere, & c'estoit le visage de derriere qu'on baisoit, & non le cul.'[161] The Devil of the Ba.s.ses-Pyrenees evidently wore a mask over the face, for he had 'la voix effroyable & sans ton, quand il parle on diroit que cest vn mullet qui se met a braire, il a la voix ca.s.se, la parole malarticulee, & peu intelligible, parcequ'il a tousiours la voix triste & enrouee'. On occasions also 'il quitoit la forme de Bouc, & prenoit celle d'homme'.[162]

In 1614 at Orleans Silvain Nevillon said 'qu'il vit a la cheminee vn homme noir duquel on ne voyoit pas la teste. Vit aussi vn grand homme noir a l'opposite de celuy de la cheminee, & que ledit ho[~m]e noir parloit comme si la voix fut sortie d'vn poinson. Dit: Que le Diable dit le Serm au Sabbat, mais qu'on n'entend ce qu'il dit, parce qu'il parle co[~m]e en grdant.'[163] The devil who appeared to Joan Wallis, the Huntingdonshire witch, in 1649, was in the shape of a man dressed in black, but he 'was not as her husband, which speaks to her like a man, but he as he had been some distance from her when he was with her'.[164] Thomazine Ratcliffe, a Suffolk witch, said that the Devil 'spoke with a hollow, shrill voyce'.[165] According to Mary Green (1665) the Somerset Devil, who was a little man, 'put his hand to his Hat, saying, How do ye? speaking low but big'.[166] In the same year Abre Grinset, another Suffolk witch, confessed that she met the Devil, who was in the form of 'a Pretty handsom Young Man, and spake to her with a hollow Solemn Voice'.[167] John Stuart at Paisley (1678) said the Devil came to him as a black man, 'and that the black man's Apparel was black; and that the black man's Voice was hough and goustie'.[168]

The coldness of the devil's entire person, which is vouched for by several witches, suggests that the ritual disguise was not merely a mask over the face, but included a covering, possibly of leather or some other hard and cold substance, over the whole body and even the hands. Such a disguise was apparently not always worn, for in the great majority of cases there is no record of the Devil's temperature except in the s.e.xual rites, and even then the witch could not always say whether the touch of the Devil was warm or not. In 1565 the Belgian witch, Digna Robert, said the devil 'etait froid dans tous ses membres'.[169] In 1590, at North Berwick, 'he caused all the company to com and kiss his ers, quhilk they said was cauld lyk yce; his body was hard lyk yrn, as they thocht that handled him'.[170] In 1598 Pierre Burgot, whose statement is quoted by several authors, 'a confesse, que le Diable luy donna a baiser sa main senestre, qui estoit noire, comme morte, & toute froide'.[171] In 1609, in the Ba.s.ses-Pyrenees, Isaac de Queyran, aged 25, said that he and others 'le baiserent a vne fesse qui estoit blanche & rouge, & auoit la forme d'vne grande cuisse d'vn homme, & estoit velue'.[172] This shows the ritual disguise of the person and suggests the use of an animal's hide with the hair still attached. In 1645 the Ess.e.x witch Rebecca West said 'he kissed her, but was as cold as clay'.[173] At Salisbury in 1653, when the witch Anne Bodenham persuaded Anne Styles to join the community, 'then appeared two Spirits in the likenesse of great Boyes, with long s.h.a.gged black hair, and stood by her looking over her shoulder, and the Witch took the Maids forefinger of her right hand, and p.r.i.c.ked it with a pin, and squeezed out the blood and put it into a Pen, and put the Pen in the Maids hand, and held her hand to write in a great book, and one of the Spirits laid his hand or Claw upon the Witches whilest the Maid wrote; and the Spirits hand did feel cold to the Maid as it touched her hand, when the witches hand and hers were together writing'.[174] At Forfar in 1661 three of the witches agreed as to the coldness of the Devil; 'Elspet Alexander confesses that the divill kissed hir selfe that night and that it was ane cold kisse; Katheren Porter confesseth that the divill tooke hir by the hand, that his hand was cold; Isobell Smith confessed that he kissed hir and his mouth and breath were cold.'[175] In 1662 the Crook of Devon witches were also in accord. Isabel Rutherford 'confesst that ye was at ane meeting at Turfhills, where Sathan took you by the hand and said "welcome, Isabel", and said that his hand was cold.-Margaret Litster confessed that Sathan took you be the hand and stayed the s.p.a.ce of half an hour, Sathan having grey clothes and his hand cold.-Janet Paton confessed that Sathan asked you gif ye would be his servant, whilk ye did, and Sathan took you be the hand, and ye said that his hand was cold.' On the other hand Agnes Murie 'knew not whether his body was hot or cold'.[176] According to Isobel Gowdie at Auldearne in 1662, 'he was a meikle blak roch man, werie cold';[177] at Torryburn, Lilias Adie found his skin was cold;[178] and the Crighton witches in 1678 said, 'he was cold, and his breath was like a damp air'.[179] In 1697 little Thomas Lindsay declared that 'Jean Fulton his Grand-mother awaked him one Night out of his Bed, and caused him take a Black Grimm Gentleman (as she called him) by the Hand; which he felt to be cold'.[180]

The evidence as to the forms a.s.sumed by the Devil is tabulated here under each animal, each section being arranged in chronological order.

1. _Bull._-In 1593 at Angers 'Michel des Rousseaux, age de 50 ans, dict que ledict homme noir appelle Iupin se transforma aussitost en Bouc ... et apres leur auoir baille des bouetes de poudre, il se trsforma en Bouuard'.[181] At Aberdeen in 1597 Marion Grant confessed that 'the Devill apperit to the, sumtyme in the scheap of a beist, and sumtyme in the scheap of a man'. Jonet Lucas of the same Coven said that the Devil was with them, 'beand in likenes of ane beist'. Agnes Wobster, also of the same Coven, acknowledged that 'thaireftir Satan apperit to the in the likenes of a calff, and spak to the in manner forsaid, and baid the be a gude servand to him'.[182] In 1608 Gabriel Pelle confessed that he went with a friend to the Sabbath, where 'le Diable estoit en vache noire, & que cette vache noire luy fit renoncer Dieu'.[183] De Lancre says that at Tournelle the Devil appeared 'parfois comme vn grand Buf d'airain couche a terre, comme vn Buf naturel qui se repose'.[184] At Lille in 1661 the witches 'adored a beast with which they committed infamous things'.[185] According to Isobel Gowdie in 1662, the Devil of Auldearne changed his form, or disguise, continually, 'somtym he vold be lyk a stirk, a bull, a deir, a rae, or a dowg'.[186] [In the above, I have taken the word 'beast' in its usual meaning as an animal of the cattle tribe, but it is quite possible that the Lille beast, _beste_ in the original, may have been a goat and not a bull. This seems likely from the fact that the sacrifice was by fire as in the other places where the Devil used the goat-disguise.]

2. _Cat._-The earliest example of the cat-disguise is in the trial of the Guernsey witches in 1563, when Martin Tulouff confessed:

'[*q] il y a viron ung quartier d'an pa.s.sez [*q] il soy trouva auvec[*q]s la Vieillesse aultrem?t dit Collenette Gascoing, en la rue de la fosse au Coully, la ou l y avoet chinq ou vi chatz, d'ou il y en avoet ung qui estoet noir, qui menoit la dance, et danssoient et luy dyst lad^te Collenette, [*q] il besait led^t Chat et d^t [*q] il estoet sur ses pieds plat, et que ladite Collenette le besa [*p] de derriere, et luy [*p] la crysse, et [*q] frcoize Lenouff sa mere y estoet et Collette Salmon fae de Collas du port, laqlle alloet devt et s'agenouillerent to^s devt le Chat et l'adorer?t en luy baillt le^r foy, et luy dist ladite Vieillesse [*q] ledit Chat estoet le diable.'[187]

Francoise Secretain, in 1598, saw the Devil 'tantost en forme de chat'.

Rolande de Vernois said, 'Le Diable se presenta pour lors au Sabbat en forme d'vn groz chat noir.'[188] In 1652 another French witch confessed that 'il entra dans sa chambre en forme d'ung chat et se changea en la posture d'un home vestu de rouge', who took her to the Sabbath.[189] Both the Devonshire witches, Mary Trembles and Susanna Edwards, in 1682, stated that they saw him as a lion, by which they possibly meant a large cat.[190]

In this connexion it is worth noting that in Lapland as late as 1767 the devil appeared 'in the likeness of a cat, handling them from their feet to their mouth, and counting their teeth'.[191]

3. _Dog._-At Chelmsford in 1556 Joan Waterhouse 'dydde as she had seene her mother doe, callynge Sathan, whiche came to her (as she sayd) in the lykenes of a great dogge'.[192] In 1616 Barthelemy Minguet of Brecy was tried for witchcraft. 'Enquis, comme il a aduis quand le Sabbat se doit tenir. Respond, que c'est le Diable qui luy vient dire estant en forme de chien noir, faict comme vn barbet, parle a luy en ceste forme. Enquis, en quelle forme se met le Diable estant au Sabbat. Respond, qu'il ne l'a iamais veu autrement qu'en forme de barbet noir. Enquis, quelles ceremonies ils obseruent estant au Sabbat. Respond, que le Diable estant en forme de barbet noir (comme dessus est dit) se met tout droit sur les pattes de derriere, les preche'.[193] etc. In Guernsey in 1617 Isabel Becquet went to Rocquaine Castle, 'the usual place where the Devil kept his Sabbath; no sooner had she arrived there than the Devil came to her in the form of a dog, with two great horns sticking up: and with one of his paws (which seemed to her like hands) took her by the hand: and calling her by her name told her that she was welcome: then immediately the Devil made her kneel down: while he himself stood up on his hind legs; he then made her express detestation of the Eternal in these words: _I renounce G.o.d the Father, G.o.d the Son, and G.o.d the Holy Ghost_; and then caused her to worship and invoke himself.'[194] Barton's wife, about 1655, stated that 'one Night going to a dancing upon Pentland-hills, he went before us in the likeness of a rough tanny-Dog, playing on a pair of Pipes, and his tail played ey wig wag wig wag'.[195] In 1658 an Alloa witch named Jonet Blak declared that he appeared to her first as 'a dog with a sowis head'.[196] In 1661 Jonet Watson of Dalkeith said that 'the Deivill apeired vnto her, in the liknes of ane prettie boy, in grein clothes, and went away from her in the liknes of ane blak doug'.[197] According to Marie Lamont of Innerkip in 1662, 'the devill in the likeness of a brown dog' helped to raise a storm.[198]

Margaret Hamilton, widow of James Pullwart of Borrowstowness in 1679, was accused that she met 'the devil in the likeness of a man, but he removed from you in the likeness of an black dog'.[199] The Highland witches in the eighteenth century saw the devil as a dog; he was 'a large black ugly tyke', to whom the witches made obeisance; the dog acknowledged the homage 'by bowing, grinning, and clapping his paws'.[200] In the case of the dog-disguise, there is again a similarity with Lapp beliefs and customs, the appearance of the Devil as a dog being not uncommon in Lapland.[201]

4. _Goat._-An interesting point as regards this form of disguise is that it does not occur in Great Britain, nor have I found it so far in Belgium.

It prevailed chiefly in France, from which all my examples are taken. At Poictiers in 1574 'trois Sorciers & vne Sorciere declarent qu'ils estoyent trois fois l'an, a l'a.s.semblee generale, ou plusieurs Sorciers se trouuoyent pres d'vne croix d'vn carrefour, qui seruoit d'enseigne. Et la se trouuoit vn grand bouc noir, qui parloit comme vne personne aux a.s.sistans, & dansoyent a l'entour du bouc.'[202] At Avignon in 1581 'when hee comes to be adored, he appeareth not in a humane forme, but as the Witches themselues haue deposed, as soone as they are agreed of the time that he is to mount vpon the altar (which is some rock or great stone in the fields) there to bee worshipped by them, hee instantly turneth himselfe into the forme of a great black Goate, although in all other occasions hee vseth to appeare in the shape of a man.[203] In Lorraine in 1589 the Devil 'sich in einen zottelichten Bock verwandelt hat, und viel starker reucht und ubeler stinckt als immer ein Bock im Anfang des Fruhlings thun mag'.[204] In Puy de Dome in 1594 Jane Bosdeau's lover took her to a meeting, and 'there appeared a great Black Goat with a Candle between his Horns'.[205] In 1598 'Satan apres auoir prins la figure d'vn Bouc, se consume en feu'.[206] In the Ba.s.ses-Pyrenees in 1609:

'le Diable estoit en forme de bouc, ayant vne queue, & au-des...o...b.. vn visage d'homme noir, & n'a parole par ce visage de derriere.-Marie d'Aguerre dit qu'il y a vne grande cruche au milieu du Sabbat, d'ou sort le Diable en forme de bouc.-D'autres disent qu'il est comme vn grand bouc, ayant deux cornes devant & deux en derriere; que celles de devant se rebra.s.sent en haut comme la perruque d'vne femme. Mais le commun est qu'il a seulement trois cornes, & qu'il a quelque espece de lumiere en celle du milieu. On luy voit aussi quelque espece de bonet ou chapeau au dessus de ces cornes. On a obserue de tout temps que lorsqu'il veut receuoir quelcun a faire pacte auec luy, il se presente tousiours en homme, pour ne l'effaroucher ou effraier: car faire pacte auec vn Bouc ouuertement, tiendroit plus de la beste que de la creature raisonnable. Mais le pacte faict, lors qu'il veut receuoir quelqu'vn a l'adoration, communem?t il se represente en Bouc.'[207]

Silvain Nevillon confessed at Orleans in 1614 'qu'il a veu le Diable en plusieurs facons, tantost comme vn bouc, ayant vn visage deuant & vn autre derriere'.[208]

5. _Horse._-I give here only the references to the Devil when actually disguised as a horse, but there are a very great number of cases where he appeared riding on a horse. These cases are so numerous as to suggest that the horse was part of the ritual, especially as the riding Devil usually occurs in places where an animal disguise was not used, e.g. in 1598, in Aberdeen, where Andro Man 'confessis that Crystsunday rydis all the tyme that he is in thair c.u.mpanie'.[209] The actual disguise as a horse is not common. Elizabeth Stile of Windsor in 1579 'confesseth, her self often tymes to haue gon to Father Rosimond house where she found hym sittyng in a Wood, not farre from thence, vnder the bodie of a Tree, sometymes in the shape of an Ape, and otherwhiles like an Horse'.[210] Helen Guthrie in 1661 stated that when the Forfar witches were trying to sink a ship, 'the divell wes there present with them all, in the shape of ane great horse. They returned all in the same liknes as of befor, except that the divell wes in the shape of a man.'[211] Mary Lacey of Salem in 1692 said that he appeared in the shape of a horse. 'I was in bed and the devil came to me and bid me obey him.'[212]

6. _Sheep._-The sheep-disguise, which is perhaps a form of the goat, is usually found in France only. In 1453 'Guillaume Edeline, docteur en theologie, prieur de S. Germain en Laye, et auparavant Augustin, et religieux de certaines aultres ordres ... confessa, de sa bonne et franche voulonte, avoir fait hommage audit ennemy en l'espece et semblance d'ung mouton'.[213] Iaquema Paget and Antoine Gandillon in 1598 said that 'il prenoit la figure d'vn mouton noir, portant des cornes'.[214] In 1614 at Orleans Silvain Nevillon was induced to reveal all he knew; 'dit qu'il a veu le Diable en plusieurs facons, tantost comme vn bouc, ores comme vn gros mouton'.[215]

The rarer animal disguises are the deer and the bear. Of these the deer is found at Aberdeen in 1597, Andro Man 'confessis and affermis, thow saw Christsonday c.u.m owt of the snaw in liknes of a staig';[216] at Auldearne in 1662, 'somtym he vold be lyk a stirk, a bull, a deir, a rae, or a dowg';[217] at Hartford, Connecticut, 1662, Rebecca Greensmith said that 'the devil first appeared to her in the form of a deer or fawn'.[218] The bear is still rarer, as I have found it only twice-once in Lorraine, and once in Lancashire. In 1589 'es haben die Geister auch etwann l.u.s.t sich in Gestalt eines Baren zu erzeigen'.[219] In 1613 Anne Chattox declared that the Devil 'came vpon this Examinate in the night time: and at diuerse and sundry times in the likenesse of a Beare, gaping as though he would haue wearied [worried] this Examinate. And the last time of all shee, this Examinate, saw him, was vpon Thursday last yeare but one, next before Midsummer day, in the euening, like a Beare, and this Examinate would not then speake vnto him, for the which the said Deuill pulled this Examinate downe.'[220]

FOOTNOTES:

[Footnote 27: Danaeus, E 1, ch. iv.]

[Footnote 28: Gaule, p. 62.]

[Footnote 29: Cannaert, p. 45.]

[Footnote 30: _Spalding Club Miscellany_, i, pp. 171, 172.]

[Footnote 31: De Lancre, _Tableau_, pp. 398, 399.]

[Footnote 32: Id., _L'Incredulite_, p. 801.]

[Footnote 33: Baines, i, p. 607 note. For the name Mamillion see Layamon's _Brut_, p. 155, Everyman Library.]

[Footnote 34: Bourignon, _Vie_, p. 222.-Hale, p. 37.]

[Footnote 35: Pitcairn, iii, pp. 605, 607, 613.]

[Footnote 36: Hale, p. 58.]

[Footnote 37: _Surtees Soc._, xl, pp. 191, 193.]

[Footnote 38: Fountainhall, i. 15.]

[Footnote 39: Howell, vi, 660.-J. Hutchinson, ii, p. 31.]

[Footnote 40: _Alse Gooderidge_, pp. 9, 10.]

[Footnote 41: Boguet, p. 54.]

[Footnote 42: _Wonderfull Discouerie of Elizabeth Sawyer_, C 4, rev.]

[Footnote 43: _County Folklore_, iii, Orkney, pp. 103, 107-8.]

[Footnote 44: Stearne, pp. 28, 38]