her by any torture or violence whatsoever; although after watching, walking, or swimming, diverse have suffered, yet paradventure Magistrates with much care and diligence did solely and fully examine them after sleep, and consideration sufficient" (Ibid. P. 6).

955

С.Ф. Дэвис, издатель трактата М. Хопкинса, полагал, что либо автор не посчитал необходимым подробно отвечать на вопросы судей, либо он понимал, что дни его сочтены, а потому спешил представить публике свои аргументы: Davis S.F. Op. cit. P. XX.

956

О способах возбуждения дел о колдовстве в континентальной Европе см., в частности: Gauvard С. Renommée d'etre sorcières: quatre femmes devant le prévôt de Paris en 1390–1391 // Milieux naturels, espaces sociaux: Etudes offertes à Robert Delort. P. 1997. P. 703–716 (русский перевод: Говар К. Прослывшие ведьмами: четыре женщины, осужденные прево Парижа в 1390–1391 годы // Казус. Индивидуальное и уникальное в истории — 2000 / Под ред. Ю. Л. Бессмертного и М. А. Бойцова. Вып. 3. М., 2000. С. 221–236); Gauvard С. Paris, le Parlement et la sorcellerie au milieu du XVe siècle // Finances, pouvoirs et mémoire. Mélanges offerts à Jean Favier / Ed. par J. Kerhervé et A. Rigaudière. P. 1999. Vol. 1. P. 85–111.

957

"If therefore thou be assured that by neighbour, either in bodie, familie, or gooddes is impaired by damnable witchcrafte, or perceivest by information, or other wise ought of such devises" (Anon. A Detection of damnable driftes (1579) // Early Modern Witches. P. 41–49).

958

"…according to the coppies both of the of Fendours confession by examination, and their accusations regestred" (Anon. The Apprehension and confession of three notorious Witches (1589) // Early Modern Witches. P. 129–137). Cp. с рассказом о процессе 1582 г. над группой ведьм и колдунов из Эссекса, целиком выстроенном на показаниях свидетелей: W.W. A true and just Recorde (1582) // Early Modem Witches. P. 72–124.

959

"[…] how and after what sorte they lived, whome they served and how they had employed their time" (Galis R. A brief treatise (1579) // Early Modern Witches. P. 50–71).

960

Мэтью Хопкинс специально оговаривал в своих «Ответах», что прежде всего следует провести процедуру «наблюдения» за предполагаемой ведьмой, осмотреть ее саму, обыскать ее дом и только после этого переходить к допросам в суде: "Yes, in brief he will declare what confession of a Witch is of validity and force in his judgement, to hang a Witch. When a Witch is first found with teats, then sequestred from her house…. and then without any of the before-mentioned hard usages or questions put to her, doth of her own accord declare what was the occasion of the Devils appearing to her" (Hopkins M. Op. cit. P. 7).

961

Подразумевалось, что ведьма или колдун могли унаследовать свое преступное ремесло от старших родственников. См., к примеру: "And beeing also publiquely knowne to bee of an evil life and reputation, together with his father and mother" (Anon. The Witches of Northamptonshire. P. 166); "She confesses that she learned her skill and her prayer from her father who told her that if her prayer stopped the patient would die; if it stopped not he would live" (Witchcraft in Early Modern Scotland. P. 143, показания Агнес Сэмпсон).

962

Stearne J. Op. cit. P. 20–22.

963

Обыск мог быть проведен и самими судебными чиновниками: Anon. The severall factes of Witch-crafte (1585) // Early Modern Witches. P. 125–128. 128; Anon. The severall practises of Johane Harrison and her daughter (1606) // Early Modern Witches. P. 151–157.

964

"...keepe her 24. hours with a diligent eye" (Hopkins M. Op. cit. P. 4).

965

"But you watched them, and kept them from meat, drinke, or rest, and so made them say what you would" (Stearne J. Op. cit. P. 21).

966

"So upon command from the Justice, they were to keep her from sleep two or three nights, expecting in that time to see her familiars" (Hopkins M. Op. cit. P. 3).

967

"It was in the same beginning of this discovery, and the meaning of walking them at the highest extent of cruelty, was only they to walke about themselves the night they were watched, only to keepe them walking" (Ibid. P. 5).

968

"For the watching, it is not to use violence, or extremity to force them to confesse, but onely the keeping is, first, to see whether any of their spirits, or familiars come to or meere them" (Stearne J. Op. cit. P. 21).

969

Valetta F. Witchcraft, Magic and Superstition in England, 1640–1670. L., 2000. P. 2760; Millar Ch.-R. Op. cit. P. 48–115.

970

Данный вопрос является одним из наиболее дискуссионных в современной историографии. Подробнее см.: Sharpe J. Witchcraft in Early Modern England. Harlow, 2001. P. 10–14, 16–21; Johnstone N. The Devil and Demonism in Early Modem England. Cambridge, 2006. P. 9–21; Millar Ch.-R. Op. cit. P. 48–60. На русском языке: Игина Ю.Ф. Указ. соч. С. 211–243; Она же. Изображая ведьму: иконография ведьм в английской памфлетной литературе раннего Нового времени // Одиссей. Человек в истории — 2010/2011. М., 2012. С. 199–241; Серегина А.Ю. Указ. соч. С. 205–220.

971

Stearne J. Op. cit. P. 21–22.

972

"...as she came with Jhon Brome who brought her to the Gaile, her Bunne or Familiar came to her in the likenesse of a black Catte, and would have had her awaie, but she banished hym, hoping for favour" (Anon. A Rehearsall both straung and true (1579) // Early Modern