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 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.' 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'. 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'. 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'.

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-Pyrénées went to their assemblies at Easter and other solemn festivals, and that their chief night was that of St. John the Baptist. Jane Bosdeau, from the Puy-de-Dôme district (1594), bears this out, for she went to a meeting with the Devil 'at Midnight on the Eve of St. John'. Antide Colas (1598) 'auoit esté au Sabbat à vn chacun bon iour de l'an, comme à Noel, à Pasques, à la feste de Dieu'. Both generations of Lancashire witches (1613 and 1633) kept Good Friday. Jonet Watson of Dalkeith (1661) was at a meeting 'about the tyme of the last Baille-ffyre night'. The Crook of Devon witches (1662) met on St. Andrew's Day, at Yule. In Connecticut (1662) the 'high frolic' was to be held at Christmas.

Hour.—The actual hour at which the Sabbath was held is specified in very few cases; it appears to have been a