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 which appeared to the witch after an access of emotion was at once acknowledged as God and accepted as the familiar. Mary Osgood of Andover in 1692 'confesses that about years ago, when she was in a melancholy state and condition, she used to walk abroad in her orchard; and upon a certain time, she saw the appearance of a cat, at the end of the house, which yet she thought was a real cat. However, at that time, it diverted her from praying to God, and instead thereof she prayed to the devil.

The familiars in human form were human beings usually of the sex opposite to that of the witch. As these familiars were generally called 'Devils' it is sometimes difficult to distinguish them from the Grand-master; but the evidence, taken as a whole, suggests that at certain parts of the ritual every individual of the company was known as a Devil. This suggestion is borne out in the modern survival of an ancient dance in the Basses-Pyrénées, where the dancers to this day are called Satans.

Lady Alice Kyteler, in 1324, was accused that the Devil came to her 'quandoque in specie cujusdam aethiopis cum duobus sociis'. In 1598 the Lyons witches, Thievenne Paget and Antoine Tornier, speak of 'leurs Demons' as distinct from the great Devil, and the evidence of all the other witches shows that 'il y a encor des Demons, qui assistent à ces danses'. De Lancre says that there was more than one Devil: the great one, who was called Maître Leonard, and a little one called Maître Jean Mullin. It was this smaller Devil who held the meetings in the absence of the Chief:

'en la place du Grãd maistre, il n'y auoit qu'vn petit Diable ou Demon qui n'auoit point de cornes, lequel ne contentoit pas la compagnie comme son maistre. Qu'elles n'auoient tant de confiance en toute la trouppe des mauuais Anges qu'en celuy seul qu'ils auoient accoustumé d'adorer & seruir.—À table on se sied selon sa qualité, ayant chacun son Demon assis auprés, & parfois vis à vis. Et quand ils ont mangé, chaque Demon prẽd sa disciple par la main, & danse auec elle.'