Note 543 — Chapter VII · WITCHCRAFT.
Reading edition
Frag. Capitular. c. 13 (Baluz. II. 365).—Reginon. de Eccles. Discip. II. 364.—Burchard. Decret. XI. 1, XIX. 5.—Ivon. Decret. XI. 30.—Gratian. Decret. II. XXVII. v. 12.—Servius in Virgil. Æneid. IV. 511, VI. 118.—Vit. S. Cæsar. Arelat. Lib. II. c. 2.—Raynald. ann. 1317, No. 53.—Grimm’s Teut. Mythol. I. 268 sqq.—Finn Magnusen Boreal. Mythol. Lexicon, pp. 7, 71, 567.—Lib. de Spiritu et Anima c. 28.—Augerii Cenomanens. Statut. (Du Cange s.v. Diana).—Conc. Trevirens. ann. 1310 c. 81 (Martene Thesaur. IV. 257).—Conc. Ambianens. cap. iii. No. 8 (Martene Ampl. Coll. VII. 1241).—Johann. Saresberiens. Polycrat. II. xvii.—Grimm’s Teut. Mythol. III. 1055-7.—Wright’s Dame Kyteler, pp. iv., xxxvi.—Gervas. Tilberiens. Otia Imp. Decis. III. c. 86, 93.—Jean de Meung says—
“Maintes gens par lor folie Cuident estre par nuict estrées Errant avecques Dame Habonde; Et dient que par tout le monde Li tiers enfant de nacion Sunt de ceste condicion.” (Roman de la Rose, 18624.—Wright loc. cit.).
A story in Jac. de Voragine’s life of St. Germain l’Auxerrois illustrates the genesis of the belief concerning the Dame Habonde and her troop, who assisted in household work. On visiting a certain house St. Germain found that the supper-table was set by “the good women who walk by night.” He remained up and saw a crowd of demons, in the shape of men and women, who came to set it; he commanded them to stay, and woke the family, who recognized in the intruders their neighbors, but the latter, on investigation, were found in their beds, and the demons confessed that the likenesses were assumed for the purpose of deception.—Jac. de Vorag. s.v. S. Germanus.