grave and acute doctors, entered the room. They shook her, gently at first, but presently with considerable roughness. She remained immobile and insensible. She was pinched and pulled sharply. At last a lighted candle was brought and placed near her naked foot until the flesh was actually scorched in the flame. She lay stockish and still, dumb and motionless as a stone. After a while her senses returned to her. She sat up and related in exact detail the happenings at the Sabbat she had attended, the place, the number of the company, the rites, what was spoken, all that was done, and then she complained of a hurt upon her foot. Next day the fathers explained to her all that had passed, how that she had never stirred from the spot, and that the pain arose from the taper which to ensure the experiment had been brought in contact with her flesh. They admonished her straightly but with paternal charity, and upon the humble confession of her error and a promise to guard against any such ill fantasies for the future, a suitable penance was prescribed and the woman dismissed.
In the celebrated cases investigated by Henri Boguet, June, 1598, young George Gandillon confessed to having walked to the Sabbat at a deserted spot called Fontenelles, near the village of Nezar, and also to having ridden to the Sabbat. Moreover, in his indictment the following occurs: “George Gandillon, one Good Friday night, lay in his bed, rigid as a corpse, for the space of three hours, & then on a sudden came to himself. He has since been burned alive here with his father & his sister.”64
Since Boguet, who is one of our chief authorities, discusses the Sabbat with most copious details in his Discours des Sorciers it will not be impertinent to give here the headings and subdivisions of his learned and amply documented chapters.65
Chapter XVI. How, & in what way Sorcerers are conveyed to the Sabbat.
