m_, Amen'.[42] Part
of the dittay against Jonet Rendall, an Orkney witch, 1629, was that 'the
devill appeirit to you, Quhom ye called Walliman.--Indyttit and accusit for
y^t of your awne confessioune efter ye met your Walliman upoun the hill ye
cam to Williame Rendalls hous quha haid ane seik hors and promeised to
haill him if he could geve yow tua penneys for everie foot, And haveing
gottin the silver ye hailled the hors be praying to your Walliman, Lykeas
ye have confest that thair is nather man nor beast sick that is not tane
away be the hand of God bot for almis ye ar able to cur it be praying to
your Walliman, and yt thair is nane yt geves yow almis bot they will thryve
ather be sea or land it ye pray to yor Walliman'.[43] The witches of East
Anglia, 1645, also prayed; '_Ellen_ the wife of _Nicholas Greenleife_ of
_Barton_ in _Suffolke_, confessed, that when she prayed she prayed to the
Devill and not to God.--_Rebecca West_ confessed that her mother prayed
constantly (and, as the world thought, very seriously), but she said it was
to the devil, using these words, _Oh my God, my God_, meaning him and not
the LORD.'[44]

A good example of the change of the word 'God', when used by the witch,
into the word 'devil' when recorded by the Christian writer, is found at
Bute in 1662: 'Jonet Stewart declares that quhen Alester McNivan was lying
sick that Jonet Morisone and NcWilliam being in her house the said Jonet
desyred NcWilliam to goe see the said Allester the said NcWilliam lifting
up her curcheffe said "devill let him never be seene till I see him and
devill let him never ryse" ... [NcWilliam was asked] if she lifted up her
curcheffe quhen Jonet Morisone desyred her to goe see Alester McNivan,
saying "god let him never ryse till I goe see him."'[45]

2. _As a Human Being._ (a) _Man_

The evidence of the witches makes it abundantly clear that the so-called
Devil was a human being, generally a man, occasionally a woman. At the
great Sabbaths, where he appeared in his grand array, he was disguised out
of recognition; at the small meetings, in visiting his votaries, or when
inducing a possible convert to join the ranks of the witch-society, he came
in his own person, usually dressed plainly in the costume of the period.
When in ordinary clothes he was indistinguishable from any other man of his
own rank or age, but the evidence suggests that he made himself known by
some manual gesture, by a password, or by some toke