George MacDonald - "The Elect Lady"

Andrew Barton Paterson - "An Outback Marriage"

James Hay, Jr. - "The Winning Clue"

L. Zamenhof - "Fundamenta Krestomatio"

Annual Bibliography of Commonwealth Literature 2007
This paper argues that discourses of love in Ghanaian market literature for youth offer a view into complex negotiations of agency and empowerment. Drawing on Deborah Durham's notion of youth as "social `shifters'" and Francis Nyamnjoh's conception of the "interconnectedness" of agency, I take Ghanaian market literature as one specific case of how African literature for youth foregrounds questions of continuity and change as African societies enter into increasingly complex global relations. In this literature for youth, received notions of love, often constructed out of impressions from American pop and hip hop music, carry new notions of agency that compete with existing "domesticated" forms. Authors like Ike Tandoh and Evelyn Tay employ discourses of love to offer youth alternative avenues for empowerment in a context of socio-economic disenfranchizement. In a creative process of "straddling", this writing both reveals and reproduces the contradictions that obtain in youth configurations of agency.

The Witch cult in Western Europe

M >> Margaret Alice Murray >> The Witch cult in Western Europe




_Site._--The Sabbath seems to have been originally held on a fixed site. So
much so was this the case that de Lancre is able to say, 'communement ils
l'appellent Aquelarre, qui signifie Lane de Bouc, comme qui diroit la lane
ou lade, ou le Bouc conuoque ses assemblees. Et de faict les Sorciers qui
confessent, nomm[~e]t le lieu pour la chose, & la chose ou Assemblee pour
le lieu: tellement qu'encore que proprement Lane de Bouc, soit le Sabbat
qui se tient es landes, si est-ce qu'ils appellent aussi bien Lane de Bouc,
le Sabbat qui se tient es Eglises, & es places des villages, paroisses,
maisons, & autres lieux.'[372] The confusion of the original _Lane de
Bouc_, i.e. the Sabbath or Great Assembly, with local meetings is thus
shown to be due to the inaccuracy of the witches themselves; and therefore
it is not surprising that de Lancre and other authors should also fail to
distinguish between the two. Still, in many of the records there are
certain indications by which it is possible to recognize the localities
where the real Sabbath, the true _Lane de Bouc_, was held.

De Lancre himself notes that the Sabbath must be held near a lake, stream,
or water of some kind.[373] Bodin, however, gives a better clue, 'Les lieux
des assemblees des Sorciers sont notables, & signalez de quelques arbres,
ou croix.'[374] The _croix_ is clearly the Christian form of the standing
stone which is a marked feature in many descriptions of the Sabbath; and
Bodin's statement recalls one of the laws of Cnut in the eleventh century,
'We earnestly forbid every heathenism: heathenism is, that men worship
idols; that is that they worship heathen gods, or stones, or forest trees
of any kind.'

Estebene de Cambrue (1567) said, 'Le lieu de ceste grande conuocation
s'appelle generalement par tout le pays la Lanne de Bouc. Ou ils se mettent
a dancer a l'entour d'vne pierre, qui est plantee audit lieu, sur laquelle
est assis vn grand homme noir.'[375] At Poictiers in 1574 four witches, one
woman and three men, said that they went 'trois fois l'an, a l'assemblee
generale, ou plusieurs Sorciers se trouuoy[~e]t pres d'vne croix d'vn
carrefour, qui seruoit d'enseigne'.[376] At Aberdeen in 1596 the witches
acknowledged that they danced round the market cross and the 'fische croce'
on All-Hallow-eve; and also round 'ane gray stane' at the foot of the hill
at Craigleauch.[377] Margaret Johnson (1633) said 'shee was not at the
greate meetinge at Hoarestones at the Forest of Pendle upon All Saints
day'.[378] Though no stone is actually mentioned the name suggests that
there had been, or still were, one or more stones standing in that place.
The Swedish witches (1669) seem to have used the same site for both kinds
of meetings; _Blockula_ seems to have been a building of some kind, set in
a meadow which was entered by a painted gate; within the building were
rooms and some kind of chapel for the religious service.[379] The New
England recorders (1692) did not enter into much detail, but even among
them the fact is mentioned that there was 'a General Meeting of the
Witches, in a Field at _Salem_-Village'.[380]

In modern times the identification of stones or of certain places with the
Devil or with witch meetings is very noticeable. Out of innumerable
instances I will mention only a few. In Guernsey the Catioroc is always
identified as the site of the Sabbath. In Belgium 'a Godarville (Hainaut)
se trouve un _tunnel_ hante par les sorcieres; elles y tiennent leur
sabbat'.[381]

'Un bloc de pierre isole et d'aspect extraordinaire est generalement
appele _pierre du diable_. Exemples: A) le dolmen detruit pres de
Namur; B) la grande pierre en forme de table a demi encastree dans la
route qui conduit du village de Seny a celui d'Ellemelle (Candroz); C)
_le fais du diable_, bloc de gres d'environ 800 metres cubes, isole
dans la bruyere entre Wanne et Grand-Halleux pres de Stavelot; D) les
_murs du diable_ a Pepinster, &c.--Dans plusieurs cantons, il y a un
terrain que l'on appele _tchan de makral_, "champ des sorciers". C'est
le cas pres de Remouchamps, pres de Tongres, pres de la Gileppe et
pres de Grand-Halleux.'[382]

It is also noticeable how many of our own stone circles, such as the Nine
Maidens, the Dancing Maidens, and so on, are connected by tradition with
women who danced there on the Sabbath.

_Date._--It appears from the evidence that certain changes took place in
course of time in the religion; and, as might be expected, this is shown
very markedly in the festivals. The ancient festivals remained all through,
and to them were added the festivals of the succeeding religions. The
original celebrations belonged to the May-November year, a division of time
which follows neither the solstices nor the agricultural seasons; I have
shown below (pp. 130, 178) that there is reason to believe these festivals
were connected with the breeding seasons of the flocks and herds. The chief
festivals were: in the spring, May Eve (April 30), called Roodmas or Rood
Day in Britain and Walpurgis-Nacht in Germany; in the autumn, November Eve
(October 31), called in Britain Allhallow Eve. Between these two came: in
the winter, Candlemas (February 2); and in the summer, the Gule of August
(August 1), called Lammas in Britain. To these were added the festivals of
the solstitial invaders, Beltane at midsummer and Yule at midwinter; the
movable festival of Easter was also added, but the equinoxes were never
observed in Britain. On the advent of Christianity the names of the
festivals were changed, and the date of one--Roodmas--was slightly altered
so as to fall on May 3; otherwise the dates were observed as before, but
with ceremonies of the new religion. Therefore Boguet is justified in
saying that the witches kept all the Christian festivals. But the Great
Assemblies were always held on the four original days, and it is this fact
which makes it possible to distinguish with certainty between the Sabbath
and the Esbat whenever dates are mentioned.

De Lancre, generalizing from the evidence before him, says, 'Quelquefois il
y a des Sabbats & assemblees generales qui se font ordinairement les quatre
festes annuelles';[383] and he also gives the words of a witch, tried in
1567: 'Estebene de Cambrue dit que les Sorcieres n'alloient en la grande
assemblee & au grand Sabbat que quatre fois l'annee.'[384] The four actual
days are given in only one trial, that of Issobell Smyth at Forfar in 1661,
'By these meitings shee mett with him every quarter at Candlemas, Rud-day,
Lambemas, and Hallomas',[385] but it is very clear that these were the
regular days, from the mention of them individually in both England and
Scotland. At North Berwick 'Barbara Napier was accused of being present at
the convention on Lammas Eve at the New haven' [three Covens, i.e.
thirty-nine persons, were assembled]. 'And the said Barbara was accused
that she gave her bodily presence upon All Hallow even last was, 1590
years, to the frequent convention holden at the Kirk of North-Berwick,
where she danced endlong the Kirk-yard, and Gelie Duncan played on a trump,
John Fian, missellit, led the ring; Agnes Sampson and her daughters and all
the rest following the said Barbara, to the number of seven score
persons.'[386] The dittays against the witches of Aberdeen in 1596 show
that 'wpoun Hallowewin last bypast, att tuelff houris at ewin or thairby,
thow the said Thomas Leyis ... withe ane gryit number of vtheris witchis,
come to the mercatt and fische croce of Aberdene, wnder the conduct and
gyding of the Dewill present withe you, all in company, playing befoir yow
on his kynd of instrumentis. Ye all dansit about baythe the saidis croces,
and the meill mercatt, ane lang space of tyme.'[387] Christen Michell and
Bessie Thom had been not only at the Allhallow Eve meeting with Thomas
Leyis but also at another before that. 'Thow confessis that, thrie yeris
sensyn, vpon the Ruidday, airlie in the morning,' [Bessie Thom: 'befoir
sone rysing'] 'thow, accumpaniet with ... certan vtheris witchis, thy
devilische adherentis, convenit vpon Sainct Katherines Hill ... and thair,
vnder the conduct of Sathan, present with yow, playing befoir yow, efter
his forme, ye all dansit a devilische danse, rydand on treis, be a lang
space.'[388] In 1597 Issobell Richie, Margrat Og, Helene Rogie, Jonet
Lucas, Jonet Dauidsone, Issobell Oige, and Beatrice Robbie were accused of
a meeting at Craigleauche, near Aberdeen: 'Thow art indyttit for the being
at the twa devylische dances betuixt Lumfannand and Cragleauche, with
vmquhile Margerat Bane, vpon Alhalowewin last, quhair thow conferrit with
the Dewill.'[389] In Ayrshire in 1604 Patrik Lowrie and his
companion-witches were accused that they 'att Hallowevin in the yeir of God
foirsaid, assemblit thame selffis vpon Lowdon-hill, quhair thair appeirit
to thame ane devillische Spreit'.[390] Margaret Johnson, of the second
generation of Lancashire witches, in 1633 said 'shee was not at the greate
meetinge at Hartford in the Forrest of Pendle on All Saintes day'.[391]
Isobel Gowdie (Auldearne, 1662) does not enter into her usual detail, but
merely states that 'a Grand Meitting vold be about the end of ilk
Quarter'.[392]

Of the festivals belonging to later religions several mentions are made. De
Lancre, when giving a general account of the ceremonies, says that the
witches of the Basses-Pyrenees went to their assemblies at Easter and other
solemn festivals, and that their chief night was that of St. John the
Baptist.[393] Jane Bosdeau, from the Puy-de-Dome district (1594), bears
this out, for she went to a meeting with the Devil 'at Midnight on the Eve
of St. John'.[394] Antide Colas (1598) 'auoit este au Sabbat a vn chacun
bon iour de l'an, comme a Noel, a Pasques, a la feste de Dieu'.[395] Both
generations of Lancashire witches (1613 and 1633) kept Good Friday.[396]
Jonet Watson of Dalkeith (1661) was at a meeting 'about the tyme of the
last Baille-ffyre night'.[397] The Crook of Devon witches (1662) met on St.
Andrew's Day, at Yule.[398] In Connecticut (1662) the 'high frolic' was to
be held at Christmas.[399]

_Hour._--The actual hour at which the Sabbath was held is specified in very
few cases; it appears to have been a nocturnal assembly, beginning about
midnight and lasting till early dawn or cockcrow. 'Le coq s'oyt par fois es
sabbats sonnat la retraicte aux Sorciers.'[400]

In the Vosges in 1408 the meeting was held 'en la minuit et la deuxieme
heure'.[401] In Lorraine in 1589 'Johannes a Villa und Agathina des
Schneiders Francisci Weib, sagt, eine oder zwey Stunde vor Mitternacht were
die bequemste Zeit darzu'.[402] At North Berwick, in 1590, Agnes Sampson
arrived at the appointed place 'about eleven hours at even'.[403] The
Aberdeen witches in 1597 held their dance 'wpon Hallowewin last bypast, at
tuelff houris at ewin or thairby' (or more particularly) 'betuixt tuell &
ane houris at nycht'.[404] In 1598 the Lyons witch Francoise Secretain
'adioustoit qu'elle alloit tousiours au Sabbat enuiron la minuit, &
beaucoup d'autres sorciers, que i'ay eu en main, ont dit le mesme'. Antide
Colas, another Lyonnaise, went to the meeting on Christmas Eve between the
midnight mass and the mass at dawn.[405]

The only daylight meeting which can be identified as a Sabbath occurred at
Aberdeen, and may have been peculiar either to the locality or to the
May-Day festival; or it may have been simply the continuation of the
festival till the sun rose. Christen Michell and Bessie Thom were each
accused that 'vpon the Ruidday, thrie yeris sensyn bygane, airlie in the
morning, befoir sone rysing, thow convenit vpon Sanct Katherines Hill,
accumpaniet with a numer of thy devilische factioun and band, the Devill
your maister in cumpanie with yow'.[406]


2. _The Esbat_

_Business._--The Esbat differed from the Sabbath by being primarily for
business, whereas the Sabbath was purely religious. In both, feasting and
dancing brought the proceedings to a close. The business carried on at the
Esbat was usually the practice of magic for the benefit of a client or for
the harming of an enemy. Sometimes the Devil appears to have ordered his
followers to perform some action by which to impress the imagination of
those who believed in his power though they did not worship him. Very often
also the Esbat was for sheer enjoyment only, without any ulterior object,
as the following quotations show:

Estebene de Cambrue (1567), who is the authority for the name Esbat as
applied to local meetings, says that 'les petites assemblees qui se font
pres des villes ou parroisses, ou il n'y va que ceux du lieu, ils les
appellent les esbats: & se font ores en vn lieu de ladicte paroisse, ores
en vn autre, ou on ne faict que sauter & folastrer, le Diable n'y estant
auec tout son grand arroy comme aux grandes assemblees'.[407] Alesoun
Peirsoun (1588) was taken by a party of men and women, under the leadership
of a man in green, 'fordir nor scho could tell; and saw with thame pypeing
and mirrynes and gude scheir, and wes careit to Lowtheane, and saw wyne
punchounis with tassis with them'.[408] Jonet Barker (1643) said that 'scho
and ye said Margaret Lauder being w^{t}hin ye said Jonet Cranstones house
tua pyntis of beir war drukkin be thame thre togidder in ye said house at
quhilk ye devill appeirit to thame in ye liknes of ane tryme gentill man
and drank w^t thame all thre and that he Imbracet the said margaret lauder
in his armes at ye drinking of ye beir and put his arme about hir
waist'.[409] Isobel Bairdie (1649) was accused of meeting the Devil and
drinking with him, 'the devil drank to her, and she pledging him, drank
back again to him, and he pledged her, saying, _Grammercie, you are very
welcome_.'[410] Janet Brown (1649) 'was charged with having held a meeting
with the Devil appearing as a man, at the back of Broomhills, who was _at a
wanton play_ with Isobel Gairdner the elder, and Janet Thomson'.[411] In
Forfar Helen Guthrie (1661) confessed that she went to several meetings; at
one in the churchyard 'they daunced togither, and the ground under them wes
all fyre flauchter, and Andrew Watson hade his vsuale staff in his hand,
altho he be a blind man yet he daunced alse nimblie as any of the companye,
and made also great miriement by singing his old ballads, and that Isobell
Shyrrie did sing her song called Tinkletum Tankletum; and that the divill
kist every one of the women'. At another meeting 'they all daunced togither
a whyle, and then went to Mary Rynd's house and sat doune together at the
table ... and made them selfes mirrie; and the divell made much of them
all, but especiallie of Mary Rynd, and he kist them all'.[412] Elspet Bruce
of the same Coven, 'by turning the sive and sheires, reased the divell, who
being werry hard to be laid againe, ther wes a meiting of witches for
laying of him ... and at this meiting they had pipe-music and
dauncing'.[413] Isobell Gowdie (1662) gives an account of one of these
joyous assemblies: 'We killed an ox, in Burgie, abowt the dawing of the
day, and we browght the ox with ws hom to Aulderne, and did eat all amongst
ws, in an hows in Aulderne, and feasted on it.'[414] Marie Lamont (1662)
also enjoyed her meetings; the first at which she was present was held in
Kettie Scott's house, where the devil 'sung to them, and they dancit; he
gave them wyn to drink, and wheat bread to eat, and they warr all very
mirrie. She confesses, at that meiting the said Kettie Scott made her first
acquaintance with the devill, and caused her to drink to him, and shak
hands with him.--Shee was with Katie Scot and others at a meitting at
Kempoch, wher they danced, and the devil kissed them when they went
away.'[415] Annaple Thomson and the other witches of Borrowstowness
(1679)--

'wis at several mettings with the devill in the linkes of
Borrowstonenes, and in the howsse of you Bessie Vickar, and ye did
eatt and drink with the devill, and with on another, and with witches
in hir howss in the night tyme; and the devill and the said Wm Craw
browght the ale which ye drank, extending to about sevin gallons, from
the howss of Elizabeth Hamilton; and yow the said Annaple had ane
other metting abowt fyve wekes ago, when yow wis goeing to the
coalhill of Grange, and he inveitted you to go alongst, and drink with
him.... And yow the said Margret Hamilton has bein the devill's
servant these eight or nyne yeeres bygane; and he appered and
conversed with yow at the town-well at Borrowstownes, and several
tymes in yowr awin howss, and drank severall choppens of ale with
you.'[416]

The magical ceremonies performed by the witches with the help of the Devil
were usually for the destruction of, or for doing harm to, an enemy.
Sometimes, however, the spells were originally for the promotion of
fertility, but were misunderstood by the recorders and probably by the
witches themselves. Alexia Violaea (1589) said that 'nachdem sie were mit
ihren Gespielen umb und umb gelauffen eine ziemliche gut Weile, habe sie
pflegen in die Hoehe ueber sich zu werffen ein reines subtiles Pulverlein,
welches ihr der Teuffel darzu gegeben habe, darvon Raupen, Kaeffern,
Heuschrecken, und dergleichen andere Beschaedigung mehr, so Hauffenweise
wuechsen, dass die Acker darmit in einem Augenblick ueberall beschmeist
wuerden'.[417] Isobel Gowdie's magical charm (1662) seems to come under this
category:

'We went be-east Kinlosse, and ther we yoaked an plewghe of paddokis.
The Devill held the plewgh, and Johne Yownge in Mebestowne, our
Officer, did drywe the plewghe. Paddokis did draw the plewgh, as oxen;
qwickens wer sowmes, a riglen's horne wes a cowter, and an piece of an
riglen's horne wes an sok. We went two seuerall tymes abowt; and all
we of the Coven went still wp and downe with the plewghe, prayeing to
the Divell for the fruit of that land.'[418]

The greater number of meetings were occupied with business of a magical
character with the intention of harming certain specified persons; though
any other kind of business was also transacted. The North Berwick witches
opened the graves which the Devil indicated in order to obtain the means of
making charms with dead men's bones; on another occasion they attempted to
wreck a ship by magic.[419] The Lang Niddry witches (1608) went to the
house of Beigis Tod, where they drank, and there christened a cat.[420] The
Lancashire witches (1613) met at Malking Tower for two purposes; the first
was to give a name to the familiar of Alison Device, which could not be
done as she was not present, being then in prison; the second was to
arrange a scheme or plot for the release of Mother Demdike, the principal
witch of the community, then a prisoner in Lancaster Castle; the plot
involved the killing of the gaoler and governor, and the blowing up of the
castle.[421] In 1630 Alexander Hamilton was tried in Edinburgh,

'the said Alexr Hamiltoun haifing concaivet ane deidlie haitrent
agains umqle Elizabeth Lausone Lady Ormestoun younger becaus the said
Alexr being at her zet asking for almous she choisit him therfra
saying to him "away custroun carle ye will get nothing heir". The said
Alexr therupon in revenge therof accompaneit wt tua wemen mentionet in
his depostiones come to Saltoun woid quhair he raisit the devill and
quha appeirit to him and his associattis in the likenes of ane man
cled in gray and the said Alexr and his associattis haifing schawin to
him the caus of thair coming desyring him to schaw to thame be quhat
meanes thay micht be revendget upon the said Lady.'[422]

Margaret Johnson (1633) deposed that she was not at the great witch-meeting
on All Saints' Day, but was at a smaller meeting the Sunday after, 'where
there was, at yt tyme, between 30 and 40 witches, who did all ride to the
said meetinge, and the end of theire said meeting was to consult for the
killinge and hurtinge of men and beasts.'[423] The Forfar witches (1661)
claimed to have wrecked a ship.[424] Isobel Gowdie (1662) is as usual very
dramatic in her account; on one occasion the witches met to make a charm
against the minister of Auldearne, Mr. Harie Forbes: 'Satan wes with ws and
learned ws the wordis to say thryse ower. Quhan we haid learned all thes
wordis from the Divell, we fell all down wpon owr kneis, with owr hear down
ower owr showlderis and eyes, and owr handis lifted wp, and owr eyes
stedfastlie fixed wpon the Divell; and said the forsaidis wordis thryse
ower to the Divell, striktlie, against Maister Harie Forbes his recowering
from the said seiknes.' When making an image only a few of the witches were
present with the Devil.[425] Marie Lamont (1662) claimed that her Coven
raised storms on two occasions; and on a third, they in the likeness of
'kats', and the Devil as a man with cloven feet, made a charm with 'wyt
sand' against Blackhall younger and Mr. John Hamilton.[426] Amongst the
most detailed accounts of the wax or clay images, and of the ritual for
killing the person whom the image represented, are those of the Somerset
witches[427] (1664). The baptism of the figure is an interesting point. The
Paisley witches (1678) had a meeting to make a clay figure in order to kill
an enemy of the witch in whose house the meeting was held.[428] At
Borrowstowness part of the accusation was that 'ye and ilk ane of yow was
at ane metting with the devill and other witches at the croce of Murestane,
upon the threttein of October last, where you all danced and the devill
acted the pyiper, and where yow indewored to have destroyed Andrew
Mitchell.'[429] In New England the witches accused George Burroughs 'that
he brought Poppets to them, and Thorns to stick into those Poppets'.[430]

At the Esbats it is also evident that the Devil wished to maintain an
appearance of miraculous power not only before the world at large, but in
the eyes of the witches as well. This will account for the meetings on the
sea-shore in raging storms when vessels were liable to be wrecked, and
there are also many indications that the destruction of an enemy was
effected by means more certain than the making and pricking of a wax or
clay figure, means which were used after the figure had been made. Some of
the methods of maintaining this prestige are of the simplest, others are
noted without any explanation: 'Satan faict en ce lieu [le Sabbat] tant de
choses estrages & nouuelles que leur simplicite & abus prend cela pour
quelques miracles.'[431] At Forfar (1661) the means of obtaining the result
are apparent; during a great storm the Devil and the witches destroyed the
bridge of Cortaquhie, and the destruction was so arranged as to appear to
have been effected by magical power; but Helen Guthrie confessed that 'they
went to the bridge of Cortaquhie with intentione to pull it doune, and that
for this end shee her selfe, Jonnet Stout, and others of them, did thrust
ther shoulderis againest the bridge, and that the divell wes bussie among
them acting his pairt'. Issobell Smyth, who also assisted on the occasion,
said, 'Wee all rewed that meitting, for wee hurt our selves lifting.'[432]
Still more simple was the method of destroying the harvest of a field at
Crook of Devon, where Bessie Henderson 'confessed and declared that Janet
Paton was with you at ane meeting when they trampit down Thos. White's rie
in the beginning of harvest, 1661, and that she had broad soales and
trampit down more nor any of the rest'.[433] The Devil of Mohra in Sweden
cared only to impress his followers; when the wall which they were building
fell down 'some of the Witches are commonly hurt, which makes him laugh,
but presently he cures them again'.[434]

_Site._--In some places the Esbat was held at a fixed site, in others the
site varied from week to week. In both cases, the locality was always in
the near neighbourhood of the village whose inhabitants attended the
meeting.

'Pour le lieu ordinaire c'est es carrefours, co[~m]e disoit Isaac de
Queyran, qui deposoit y auoir este au carrefour du Palays Galienne,
pres la ville de Bourdeaux; ou aux places des paroisses au deuant des
Eglises, & le plus souuent au droict de la grand' porte, si l'Eglise
est plantee au milieu de la place comme elle est souuent, afin que le
Diable plante sa chaire tout vis a vis du grand autel ou on met le
Sainct sacrement: comme il est en la place d'Ascain, ou tous les
tesmoins du lieu, nous ont dict que le Sabbat se faisoit. Il a aussi
accoustume les tenir en quelque lieu desert, & sauuage, comme au
milieu d'vne lande; & encore en lieu du tout hors de passage, de
voisinage, d'habitation, & de rencontre: Et communement ils
s'appellent Aquelarre[435] qui signifie Lane de Bouc, comme qui diroit
la lane ou lade, ou le Bouc conuoque ses assemblees.'[436]

Danaeus emphasizes the variation of both site and date: 'They meete
togither in certen apointed places, not al of them togither, nor at once,
but certen of them whom he pleaseth to call, so that he apointeth where
they shall meete, and at what houre of the day, or of the nighte.'[437] The
Windsor witches, however, 'did accustome to meete within the backeside of
Maister Dodges in the Pittes there'.[438] Boguet's evidence also points to
there being a settled site for the Esbat in each village:

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