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 of the host the congregation cried, '"Aquerra goity, Aquerra beyty, Aquerra goity, Aquerra beyty," qui veut dire Cabron arriba, Cabron abaro (sic)'; at the elevation of the chalice at a Christian service they said, 'Corbeau noir, corbeau noir.' There were two forms of words to be used when making the sign of the cross; the first was, 'In nomine Patrica, Aragueaco Petrica, Agora, Agora Valentia, Iouanda, goure gaitz goustia,' translated as 'Au nom de Patrique, Petrique, d'Arragon, à cette heure à cette heure Valence, tout nostre mal est passé'. The second roused de Lancre's horror as peculiarly blasphemous: 'In nomine patrica, Aragueaco Petrica, Gastellaco Ianicot, Equidae ipordian pot,' 'au nom de Patrique, petrique d'Arragon. Iannicot de Castille faictes moy vn baiser au derriere.' The mention of the ancient Basque god Janicot makes this spell unusually interesting. As the dances were also a religious rite the words used then must be recorded here. Bodin gives the formula, 'Har, har, diable, diable, saute icy, saute là, iouë icy, iouë là: Et les autres disoyent sabath sabath.' The word diable is clearly Bodin's own interpellation for the name of the God, for the Guernsey version, which is currently reported to be used at the present day, runs 'Har, har, Hou, Hou, danse ici', etc.; Hou being the name of an ancient Breton god. Jean Weir (1670) stated that at the instigation of some woman unnamed she put her foot on a cloth on the floor with her hand upon the crown of her head, and repeated thrice, 'All my cross and troubles go to the door with thee.' This seems to have been an admission ceremony, but the words are of the same sentiment as the one recorded by de Lancre, 'tout notre mal est passé.'

There were also certain magical effects supposed to be brought about by the use of certain words. Martin Tulouff (1563) claimed that he could bewitch cows so that they gave blood instead of milk, by saying 'Butyrum de armento', but he admitted that he also used powders to accomplish his