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were two kinds of assemblies; the one, known as the Sabbath, was the General Meeting of all the members of the religion; the other, to which I give—on the authority of Estèbene de Cambrue—the name of Esbat, was only for the special and limited number who carried out the rites and practices of the cult, and was not for the general public.

The derivation of the word Sabbath in this connexion is quite unknown. It has clearly nothing to do with the number seven, and equally clearly it is not connected with the Jewish ceremonial. It is possibly a derivative of s'esbattre, 'to frolic'; a very suitable description of the joyous gaiety of the meetings.

1. Sabbath

Locomotion.—The method of going to the meetings varied according to the distance to be traversed. In an immense majority of cases the means of locomotion are not even mentioned, presumably therefore the witches went on foot, as would naturally be the case in going to the local meeting or Esbat, which was attended only by those who lived near. There are, however, a few instances where it was thought worth while to mention that the worshippers walked to the meeting. Boguet (1598), who yields to none in his accounts of magical means of going to the Sabbath, says, 'les Sorciers neãtmoins vont quelquefois de pied au Sabbat, ce qui leur aduient principalement, lors que le lieu, où ils font leur assemblée, n'est pas guieres eslongné de leur habitation', and cites in confirmation the evidence of George and Antoinette Gandillon and their father Pierre, Clauda Ianprost, Clauda Ian-guillaume, Iaquema Paget, Gros Iaques, the two brothers Claude and Claude Charloz, Pierre Willermoz, l'Aranthon, Pernette Molard, Ianne Platet, and Clauda Paget. Iaquema Paget's account of how she and Antoine Tornier went to a