We have all the elements here of a mountain feud; but, in place of the revolvers and Kentucky moonshine of to-day, we have clay images and Satanic banquets. The battles were to be fought out with imps of Hell as participants and with ammunition supplied by the Evil One himself. It was this connection with a reservoir of untouched demoniacal powers that made the quarrel of the miserable mountaineers the most celebrated incident in Lancashire story. Here were charmers and "inchanters," experienced dealers in magic, struggling against one another. Small wonder that the community became alarmed and that Roger Nowell, justice of the peace, suddenly swooped down upon the Pendle families. It was but a short time before he had four women cooped up in Lancaster castle. In a few days more he was able to get confessions out of them. They admitted acquaintance with the Devil and implicated one another. Now comes the strange part of the story. According to confessions made later, Elizabeth Device, not yet shut up, but likely to be at any time, called a meeting on Good Friday of all the witches in Pendle forest. They were to come to her home at Malking Tower to plot the delivery of the imprisoned women by the blowing up of Lancaster castle.[2] The affair took the form of a dinner; and beef, bacon, and roasted mutton were served. "All the witches went out of the said House in their owne shapes and likenesses. And they all, by that they were forth of the dores, gotten on Horsebacke, like unto Foales, some of one colour, some of another; and Preston's wife was the last; and, when shee got on Horsebacke, they all presently vanished out of ... sight." This was the story, and the various witnesses agreed remarkably well as to its main details. Those who believed in the "sabbath" of witches must have felt their opinions confirmed by the testimony of the witnesses at Lancaster. Even the modern reader, with his skepticism, is somewhat daunted by the cumulative force of what purports to be the evidence and would fain rationalize it by supposing that some sort of a meeting actually did take place at Malking Tower and that some Pendle men and women who had delved in magic arts till they believed in them did formulate plans for revenge. But this is not a probable supposition. The concurring evidence in the Malking Tower story is of no more compelling character than that to be found in a multitude of Continental stories of witch gatherings which have been shown to be the outcome of physical or mental pressure and of leading questions. It seems unnecessary to accept even a substratum of fact.[3] Probably one of the accused women invented the story of the witch feast after the model of others of which she had heard, or developed it under the stimulus of suggestive questions from a justice. Such a narrative, once started, would spread like wildfire and the witnesses and the accused who were persuaded to confess might tell approximately the same story.