Spirit is named Thomas a Fearie, &c.[1] Ther wilbe many vther Divellis, waiting wpon our Maister Divell; bot he is bigger and mor awfull than the rest of the Divellis, and they all reverence him. I will ken them all, on by on, from vtheris, quhan they appeir lyk a man.'
In a later confession Issobell gave the names more fully. 'The names of owr Divellis that waited wpon ws, ar thes. First, Robert, the Jakis; Sanderis, the Read Reaver; Thomas, the Fearie; Swein, the roaring Lion; Thieffe of Hell, wait wpon hir self; Makhectour; Robert, the Rule; Hendrie Laing; and Rorie.'[2] In Connecticut in 1662 'Robert Sterne testifieth as followeth: I saw this woman goodwife Seager in ye woods wth three more women and with them I saw two black creatures like two Indians but taller. I saw the women dance round these black creatures and whiles I looked upon them one of the women G. Greensmith said looke who is yonder and then they ran away up the hill. I stood still and ye black things came towards mee and then I turned to come away.'[3]
4. Transformations into Animals
The belief that human beings can change themselves, or be changed, into animals carries with it the corollary that wounds received by a person when in the semblance of an animal will remain on the body after the return to human shape. This belief seems to be connected with the worship of animal-gods or sacred animals, the worshipper being changed into an animal by being invested with the skin of the creature, by the utterance of magical words, by the making of magical gestures, the wearing of a magical object, or the performance of magical ceremonies. The witches of the sixteenth and seventeenth centuries appear to have carried on the tradition of the pre-Christian cults; and the stories of their transformations, when viewed in the light of the ancient examples, are capable of the same explanation. Much confusion, however, has been caused by the religious and so-called scientific
