'I sall goe intill ane haire, With sorrow, and sych, and meikle caire; And I sall goe in the Divellis nam, Ay quhill I com hom againe.' To change into a cat or a crow the last two lines were retained unaltered, but the first two were respectively, 'I sall goe intill ane catt, With sorrow, and sych, and a blak shot' or 'I sall goe intill a craw, With sorrow, and sych, and a blak thraw.' To return into human form the witch said: 'Haire, haire, God send thee caire. I am in an haire's liknes just now, Bot I sal be in a womanis liknes ewin now.' From a cat or a crow, the words were 'Cat, cat, God send thee a blak shott' or 'Craw, craw, God send thee a blak thraw', with the last two lines as before. When the witch in animal form entered the house of another witch, she would say, 'I conjure thee, Goe with me'; on which the second witch would turn into the same kind of animal as the first. If, however, they met in the open, the formula was slightly different, 'Divell speid the, Goe thow with me,' the result being the same.[657] The Somerset trials record the words used for cursing anything. These were simply 'A Pox take it', the curse being supposed to take effect at once. If the curse were pronounced over an image of a person the words were 'A Pox on thee, I'le spite thee'.[658] Alexander Elder's grace over meat is probably a corrupt form of some ancient rite: 'We eat this meat in the Divellis nam, With sorrow, and sych, and meikle shame; We sall destroy hows and hald; Both sheip and noat in till the fald. Litle good sall come to the fore Of all the rest of the litle store.'[659] The 'conjuring of cats' was a distinct feature, and is clearly derived from an early form of sacrifice. The details are recorded only in Scotland, and it is possible that Scotland is the only country in which it occurred, though the sanctity of the cat in other places suggests that the omission in the records is accidental.