Narratives of Sorcery and Magic (2024)

From The Art and Popular Culture Encyclopedia

Narratives of Sorcery and Magic (1851, 2 vols.) is a book on sorcery and magic by Thomas Wright.

TO LORD LONDESBOROUGH.

MYLORD: The interest which your lordship has always takenin historical studies, has encouraged me to offer to you this volume of what maybe truly considered as the dark features ofhistory. It appears to methat these are features on which sometimes at least we ought to dwell, andwhich it has been toomuchthe fashion with historical writers to conceal from view, and Iam not sure if we are not at this moment suffering from the results of that concealment. It is true that if, in tracing the history of declining Rome, we pass gently over the crimes of aCaligula or a Commodus, if we show the bright side of the historyofthe middle ages and hide their viciousness and brutality,if we tell the story of Romanism without its arrogance, its persecutions, and its massacres, or if we attempt to trace the progress of society from darkness to light, without entering into thedetails of those strange hallucinations which have at times disfigured and impeded it-such as are related in the following narratives-in acting thus we spare the reader muchthat is horrible and revolting to his better feelings, but at the same time timewedestroy the moral and utility of history itself.If I mistake not, the history presented in this volume furnishesmore than any other, an example of the manner in which thepublic mindmay, under particular circumstances, be acted upon by erroneous views. The paganism of our forefathers, instead of being eradicated by papal Rome, was preserved as a usefulinstrument ofpower, and fostered until it grew into amonster farmore fearful and degrading than the original fromwhich it sprung,1°LORD LONDESBOROUGH.and infinitely morecruel in its influence. It is the object of thefollowing detached histories to exhibit the character and formsunder which, at various different periods, the superstitions ofsorcery and magic affected the progress, or interfered with the peace of society. At first they appeared as the mere, almostunobserved, fables ofthe vulgar-thentheywere seized uponas anarm of the ecclesiastical power, to crush those who daredtoquestionthe spiritual doctrines, or opposethetemporal power ofthepapal church. From this time sorcerymakes its appearancemore frequently in history, until it gained that hold on the mindsof all classes which led to the fearful persecutions of the sixteenth and seventeenth centuries.It is no part of the design of this volume to enter into adisquisition on what have been termed the occult sciences, nor doIpretend to give a regular history ofwitchcraft. I have merelyattempted to show the influence which superstition once exer- cised onthe history ofthe world,byafew narratives taken fromthe annals of past ages, of events which seemed to place it inits strongest and clearest light. For these sketches, thrown together somewhat hastily, and gathered from a field of researchwhich has always had great attractions for me, I venture to claimfromyour lordship an indulgence which willbe the more valuedfrom the appreciation which I know that these studies haveaways received from you; and I have only tohope for the sameindulgence from the public at large.Ihave the honortobe, mylord, with sincere respect,Your lordship's very faithful servant,THOMAS WRIGHT.

CHAPTER 1 . INTRODUCTORY.

Ir the universality of a belief be a proof of its truth, few creeds have been better established than that of sorcery. Every people, from the rudest to the most refined, we may almost add in every age, have believed in the kind of supernatural agency which we understand by this term. It was founded on the equally extensive creed, that, besides our own visible existence, we live in an invisible world of spiritual beings, by which our actions and even our thoughts are often guided, and which have a certain degree of power over the elements and over the ordinary course oforganic life. Many of these powerful beings were supposed to bo enemies of mankind, fiendish creatures which thirsted after human blood, or demons whose constantbusiness it was to tempt and seduce their victim, and deprive him of the hope of salvation. Those beings were themselves sub- ject to certain mysterious influences, and became the slaves even of mortals, when by their profound penetration into the secrets of nature they obtained a knowledge of those influences. But more frequently their intercourse with manwas voluntary, and the services they rendered him were only intended todraw him to a more certain destruction. It is adark subject for investiga- tion; and wewill not pretend todecide whether, and how far,ahigher Providence may, in some casos, have permitted such intercourse betweenthenatural and supernatural world. Yet the10 SORCERY AND MAGIC.superstitions towhich this creed gave rise have exerted a mighty influence on society, through ages, which it is far from uninter- esting to trace in its outward manifestations.The belief of which we are treating manifested itself undertwo different forms, sorcery and magic. The magician differed from the witch, in this, that, while the latter was an ignorant in- strument in the hands of the demons, the former had become their master bythe powerful intermediation of ascience which wasonlywithin the reach of the few, and which these beings wereunable to disobey. In the earlier ages, this mysterious sci- ence flourished widely, and there were noted schools of magic inseveral parts of Europe. One of the most famous was that ofToledo in Spain, nearly on the confines which divided Chris- tendom from Islam, on that spiritual neutral ground where the demon might then bid defiance to the gospel or the Koran. It was inthis school that Gerbert, in the tenth century, is said to have obtained his marvellous proficiency in knowledge forbidden by the church. Gerbert lived at Toledo, inthe house of a cel- ebrated Arabian philosopher, whose book ofmagic, or " grimoire,"hadunusual power incoercing the evil one. Gerbert was seized with an ardent Jesire of possessing this book, but the Saracen would not part with it for love or money, and, lest it might be stolen from him, he concealed it under his pillow at night. The Saracen had a beautiful daughter; and Gerbert, as the last re- source, gave his love to the maiden, and in amoment of amo- rous confidence learned from her where the book was concealed.He made the philosopher drunk, stole the grimoire, and took to flight. The magician followed him, and was enabled, by con- suiting the stars, to know where he was, either on earth or wa- ter. But Gerbert at last batiled him, by hanging under a bridge in such a manner that he touched neither one element nor theother, and finally arrived in safety on the seashore. Here he opened his book, and by its powerful enchantment called up the arch fiend himself, who at his orders carried him in safetyto theoppositecoast.The science of the magician was dangerous, but not necessa- rily fatal, to his salvation. The possession of one object led nat- urallyto the desire ofanother, until ambition, or avarice, or some other passion, tempted him at length to make the final sacrifice.Gerbert is said to have sold himself on condition of being made apope. Magicians were, in general, beneficent, rather than noxious to their fellow-men; it was only when provoked, that they injured or tormented them; and their vengeance was inSiIr thecreedshpeople,Iinevery which vequallytence, woouractiohave acoordinarywere sulwhich thbusinessof the hojeet to ee ofmortalof naturemore frecthe servicto amoretion; andahigher iintercours

EUSTACE THE MONK-THEOPHILUS. 11most cases of aludicrous character. Amagician of the twelfth century, named Eustace the Monk, who also had studied in'Toledo, was ill-received in a tavern, in return for which he caused thehostess and hergossips to expose emselves in adisgraceful manner to the ridicule of their fellow-townspeople; the latter had shown him disrespect, and he set them all by the ears with his conjurations; a wagoner, in whose vehicle he was riding,treated him with insolence, and he terrified him with his enchant- ments. Another necromancer, according to a story of the thirteenth century, went to a town to gain moneyby his feats; the townspeople looked on, but gave him nothing; and in revenge,byhis magic (arte dæmonica), he made them all strip to the skin,and inthis condition dance and sing about the streets.Sometimes the evil one had intercourse with men who werenot magicians; when they were influenced by some unattainable desire, he appeared to them, called or uncalled, and bought their souls in exchange for the gratification of their wishes. Not un- frequently the victim had fallen suddenly from wealth and pow- er, to extreme poverty and helplessness, and the tempter ap- peared to him whenhe had retired to some solitary spot tohide the poignancy of his grief. This circumstance was a fertilesource of stories in the middle ages, and in most of which thevictim of the fiend is rescued bythe interference of the Virgin.Sometimes he sought an interview with the demon through the agency of a magician. Thus Theophilus, a personage who fig- ures rather extensively in medieval legends, was the seneschal of a bishop, and as such, a rich and powerful man; but his pa- tron died, and the new bishop deprived him of his place and its emoluments. Theophilus, in his distress, consulted a Jew, who was amagician; the latter called in the fiend, and Theophilus sold himself on condition of being restored to his old dignity,with increased power and authority. The temper of men raised inthe world inthis mannerwas generallychanged, and theybe- came vindictive, cruel, and vicious. It was one of the articlesofthe compact of Theophilus with the demon, that during the re- mainder of his life,he should practise every kind of vice and oppression; but before his time came, he repented, and from agreat sinner, became agreat saint. We have in the legend of Faust(" Dr. Faustus"), the general type ofamedieval magician.Thewitchhelda lower degree in the scale offorbiddenknowl- edge. Shewas a slave without recompense; she had sold her- self without any apparent object, unless it werethe merepower of doing evil. The witch remained always the same, poor and12 SORCERY AND MAGIC.despised, anoutcast from among her fellow-creatures. It is to this class ofpersons that our work will be more especially devo- ted; and in the present chapter we will endeavor to trace, amid the dim light of early medieval history, the ideas of our fore- fathers onthis subject, previous to the time whentrials for sor- cery became frequent.Ithas been anarticle of popular belief, from the earliest pe- riod ofthe history ofthe nations ofwestern Europe, that women weremoreeasily brought into connection with the spiritual world thanmen: priestesses were the favorite agents of the deities of the ages of paganism, and the natural weakness and vengeful feelings ofthe sex made their poweranobject of fear. To them especially were known the herbs, or animals, or other articles which were noxious to mankind, and the ceremonies and charms whereby the influence ofthe gods might be obtained to preserve or to injure. After the introduction of Christianity, it was the de- nonswhowere supposed to listen to these incantations, and they are strictly forbidden in the early ecclesiastical laws, which alone appear at first to have taken cognizance of them. Welearn from these laws that witches were believed to destroy people's cattle and goods, to strike people withdiseases, and even to causetheir death. Itdoes not appear,however, that previous to the twelfth century, at least, their power was believed to arise from any di- rect compact with the devil. Inthe adventures of Hereward, awitch is introduced to enchant a whole army, but she appears to derive her power from a spirit which presided over a fountain.The Anglo-Saxon women seem, from allusions met with here and there in old writers, to have been much addicted to thesesuperstitious practices, but unfortunately we have very little in- formation as to their particular form or description. The character of Hilda, in Bulwer's noble romance of " King Harold," is afaithful picture ofthe Saxon sorceress ofahigher class. Du- ringthe period subsequent to the Norman conquest, we are bet- ter acquainted with the general character of witchcraft in Eng- land, and among our neighbors on the continent, because more ofthe historical monuments of that periodhave been preserved.During the twelfth and thirteenth centuries, the power of the witches todomischief was derived from adirect compact with the demon, whom they were bound to worship with certain rites and ceremonies, the shadows of those which had in remoterages been performed in honor ofthe pagan gods. Sou- they's ballad has given amodern popularity to the story of the witch of Berkeley, which William of Malmsbury, an historianTHE WITCH OF BERKELEY. 13of the first half of the twelfth century, relates from the informa- tion of one of his own acquaintances, who assured him that he was an eye-witness, and whom William "would have been ashamed to disbelieve."* No sooner had her unearthly master given the miserable woman warning that the hour had approached when he should take final possession, than she called to her death-bed her children and the monks of a neighboring monas- tery, confessed her evil courses and her subjection to the devil,andbegged that they would at least secure her body from the hands ofthe fiends. " Sew me," she said, " in the hide of a stag,thenplace me in astone coffin, and fasten inthe covering lead and iron. Uponthis place another stone, and chain the whole down with three heavy chains ofiron. Let fifty psalms be sung each night, and fifty masses be said byday, to break the power of the demons. If you can thus keep my body three nights, on the fourth day you may securely bury it in the ground." These directions were executed to the letter; but psalms and masses were equally unavailable. The first night the priests withstood the efforts of the fiends; the second they became more clamorous, the gates of the monastery were burst open in spite of the strength of the bolts, and two of the chains which held down the coffin were broken, though the middle one held firm. On the third night the clamor of the fiends increased till the monastery trembled from its foundations; and the priests, stiff with terror,were unable to proceed with their service. Thedoors at length burst open of their own accord, and ademon larger and more terrible than any of the others, stalked into the church. He stopped at the coffin, and with a fearful voice ordered the woman to arise. She answered that she was held down by the chain;the demon put his foot to the coffin, the last chain broke asunder like a bit of thread, and the covering ofthe coffin flew off. The body of the witch then arose, and her persecutor took her by the hand, and led her to the door, where a black horse of gigantic stature, its back covered with iron spikes, awaited them, and,seating herbesidehimonits back, hedisappeared fromthe sight of the terrified monks. But the horrible screams of his victimwereheard through the country for miles as they passed along.At this period the witches met together by night, insolitary places, to worship their master, who appeared to them in the shape of acat, or a goat, or sometimes in that of a man.Atthese meetings, as we are informed by John of Salisbury,theyhadfeasts and somewere appointed to serve at table, while•Egoillud atali audivi, qui se vidisse juraret, cui erubescerem non creders.214 SORCERY AND MAGIC.

others received punishment or reward, according to their zeal in the service of the evil one. Hither, also, they brought childrenwhich theyhad stolen from their cradles, and which were some- times torn to pieces and devoured. We see here the first out- lines ofthe witches' " sabbath" ofalater age. The witches came to these assemblies riding through the air, mounted on besoms.William of Auverne, who wrote in the thirteenth century, in- forms usthat whenthe witches wished to go to the place ofren- dezvous, theytook a reed or cane, and, on making some magi- cal signs and uttering certain barbarous words, it became trans- formed into ahorse, which carried them thither with extraordinary rapidity. It was a very common article of belief in the middle ages, that women ofthis class rode about through the air at night, mounted on strange beasts; that they passed over im- mense distances in an incredible short space of time; and that they entered men's houses without opening doors or windows,anddestroyed their goods, and injured their persons while asleep,sometimes even causing their death. Vincent of Beauvais, in the thirteenth century, tells a story of one of these wandering dames, who one day went to the priest in the church, and said," Sir, I did you a great service last night, and saved you from much evil; for the dates with whom I am accustomed to goabout at night, entered your chamber, and if I had not interceded with them, and prayed for you, they would have done you an in- jury." Says the priest, "The door of my chamber was locked and bolted; how could you enter it?" To which the old woman (for we are assured that it was an old woman), answered, “ Sir,neither door nor lock can restrain or hinder us from freely going in and out wherever we choose." Then the priest shut and bolted the church-doors, and seizing the staff of the cross, " Iwill prove if it be true," said he,"that I may repay you for so great a service," and he belabored the woman's back and shoulders. To all her outcries, his only replywas, " Get out of the church and fly, since neither door nor lock can restrain you?”Itwasan argument that could not be evaded. Awriter of the twelfth century, however, relates from his own knowledge, an in- cident where a woman in France had been seized for her wickedopinions, and condemned to the fire; but, with a word or two of contemptfor her keepers and judges, she approached the window of the room in which she was confined, uttered a charm, and instantlydisappeared in the air.Anotherfacultypossessed bythe witches of the twelfth and thir- teenth centuries, was that of taking strange shapes, as those ofdif-

THE METAMORPHOSIS. 15ferent animals, or of transforming others. It was a very preva- lent belief that such persons turned themselves into ravenous wolves, and wandered about by night to devourpeople. They took many other shapes to indulge passions which could not be other- wise gratified. They sometimes revenged themselves upontheir enemies, or those against whom they bore ill-will, by turningthem into dogs or asses, and they could only recover their shapes by bathing in running water. William of Malmsbury, in the ear- lier part of the twelfth century, tells us, that in the high road to Rome there dwelt two old women, of no good reputation, in awretched hut, where they allured wearytravellers; and by their charms they transformed them into horses, or swine, or any other animals which they could sell to the merchants who passed that way, bywhich means they gained a livelihood. One day ajoug- leur, or mountebank, asked for a night's lodging; andwhenthey were informed of his profession, they told him that they had an ass which was remarkable for its intelligence-being deficient only in speech, but wh ch would do every kind of feat it was or- dered to do. The jougleur saw the ass, was delighted with its exploits, and bought it for a considerable sum of money. The womantold him at parting, that if he would preserve the animal long, he must carefully keep it from water. The mountebank followed these directions, and his ass became avery fertile source of profit. But its keeper, with increase of riches, became more dissolute, and less attentive to his interests; and one day while hewas in a state of drunken forgetfulness, the ass escaped, and ran directly to the nearest stream, into which it hadno sooner thrown itself, than it recovered its original shape of ahandsome young man. The mountebank soon afterward missing his ass,set out anxiously in search of it, and met the young man, who told him what had happened, and how he had been transformed by the wicked charms of the old women. The latter were carr'edwith him before the pope, to wł they confessed their evil practices.The power ofthe witches was indeed verygreat; and as they werebelieved to be entirely occupied inthe perpetration ofmis- chief, it was inthese earlyages an object of universal terror.They sent storms which destroyed the crops, and overthrew or set fire to people's houses. They sunk ships on the sea. They cast charms on people's cattle. They carried away children from the cradle, and often tore and devoured them at their horri- ble,orgies, while sometimes theyleft changelings intheirplaces.They struck men and womenwith noxious diseases, and made16 SORCERY AND MAGIC.them graduallypine away. The earlier German and Anglo-Saxon witches were still more ferocious, for it appears that when they found men asleep, or off their guard, they slew them, and de- voured their heart and breast, a crime for which a severe punish- ment is allotted in the ancient laws of some of the Teutonictribes. But it appears, by some ofthese laws, that the witches hadcontrived asingular mode of evasion. When they found amanasleep, theytore out his heart and devoured it, and then filledthe cavity with straw, or a piece of wood, or some other substance, and by their charms gave him an artificial life, so that he appeared to live and move in the world, and execute all his functions, until long after the actual crime had taken place, and thenhe pined away, and seemed to die.Thepractice ofbewitching and killing people by charmed im- ages ofwax. which is so oſten mentioned in later times,does not occur in the earlier history of sorcery in the west. It is not dis- tinctly mentioned until the beginning of the fourteenth century;but it must not be forgotten that we have no detailed trials of witches in these early ages, and that consequently we find only accidental allusions to their practices. The earliest trial for witchcraft in England occurs in the tenth year of the reign of King John, when, as it is briefly stated in the " Abbreviatio Pla- citorum," the only record of the legal proceedings of the time,"Agnes, the wife of Odo the merchant, accused Gideo of sor- cery (de sorceria), and she was acquitted by the judgment of [hot] iron. " During the reign of Edward II. , in 1324, occurs the earliest case of sorcery in England of which we have any details. The actors in it were men, and their ouject was to cause the death of the king, the two Despensers (his favorites),and the prior of Coventry, who, it appears, had been supported bythe royal favorites in oppressing the city of Coventry, and more especially certain of its citizens. The latter went to a fa- mous necromancer of Coventry, named Master John of Nottingham, and his man Robert Marshall of Leicester, and requestedthem to aid " by their necromancyand their arts" in bringing about the death ofthe king, the two favorites, and the said prior.Robert Marshall, perhaps in consequence of aquarrelwith his master, sought his revenge by laying an information against the other confederates. He said that John of Nottingham and him- selfhaving agreed for acertain sum ofmoneyto do as they were requested bythe citizens, the latter brought them, on the Sunday next after the feast of St. Nicholas, being the 11th of March, asum of money in part payment, with seven pounds of wax andTHE MAGICIANS OF COVENTRY. 17two yards of canvass, with which waxthe necromancer and his manmade seven images, the one representing the king with his crownonhis head, the six others representing the two Despen- sers, the prior, his caterer and steward, and acertain person named Richard de Lowe, the latter being chosen merely for the purpose of trying an experiment upon him to prove the strength of the charm. Robert Marshall confessed that he and his master, John of Nottingham, went to an old ruined house under Shortely park, about half aleague from the city of Coventry, in which they began their work on the Monday after the feast of St. Nicholas, and that they remained constantly at work until the Saturday after the feast ofthe Ascension; that " as the said Mas- ter John and he were at their work in the said old house theFriday after the feast ofthe Holy Cross, about midnight, the saidMaster John gave to the said Robert abroach of lead with asharp point, and commanded him to push it tothe depth of about two inches inthe forehead ofthe image made after Richardde Lowe,bywhich he would prove the others; and sohe did; andthe nextmorning the said Master John sent the said Robert to the house ofthe said Richard de Lowe, to spy in what condition he was, andthe saidRobert foundthe said Richard screaming and crying ' Har- row!" and without knowledge of anybody, having lost his mem- ory; and so the said Richard lay languishing until the daybreak ofthe Sundaybefore the feast of the Ascension, at which hourthe said Master John drew out the said leaden broach from theforehead of the said image made after the said Richard, and thrustit into its heart. And thus the said broach remained inthe heartof the image until the Wednesday following, on which day the said Richard died." It appears that a stop was put to the fur- ther prosecution of their design, and thus the only person who suffered was one against whomthey appear to have had nocause for malice. The trial was adjourned from term to term, until atlength it disappears fromthe rolls, andthe prosecutionwas prob- ablydropped.Itwas,however, the church more frequentlythanthe common law, which took cognizance ofsuch crimes; for sorcerywas con- ceivedtobe one of the means usedby Satan to stir upheresies,and it was on this account that on the continent it was at anearlyperiod treated with so much severity. Apostate priests werebelieved to attend the secret assembliesofthewitches,and•Theearliest instance which I have met with of the burning of witches, occurs inthecurious treatise of alter Mapes, " De Nagis Curialium," dist. iv., chap. 6writteninthe reign of ourHenry II.2°18 SORCERY AND MAGIC.receivetheir lessons from the evilone. Averyremarkable heretical sorcerer, named Eudo de Stella, lived in the middle ofthe twelfth century, and is the subject of several wonderful stories in the chronicles of those times. By his "diabolical chrms," if we believe William of Newbury, he collected togethe..great mul- titude of followers. Sometimes they were carried about from province to province, with amazing rapidity, making converts wherever they stopped. Atothertimes they retired into desert places, where their leader held his court with great apparent magnificence, and noble tables were suddenly spread with rich viandsandstrongwines,servedby invisible spirits, and whatever the guests wished for was laid before them in an instant. But William of Newbury tells us that he had heard, from some of Eudo's followers, that these various meats were not substantial,that they gave satisfaction only for the moment, which was soon followed by keener hunger than before, so that they were contin- ually eating. Anyone,however, who once tasted ofthese meats,or received any of Eudo's gifts, was immediately held by a charm,and became involuntarily one ofhis followers. Aknight of his acquaintance-for he was a man of good family-visited him at his " fantastic" court, and endeavored in vain to convert him fromhis evil ways. When he departed, Eudopresented his esquire with ahandsome hawk. The knight, observing his esquire with the bird on his hand, advised him to cast it away; but he refused,and theyhad scarcely left the assembly which surrounded Eudo's resting-place, whenthe esquire felt the claws of his bird grasp- ing him tighter and tighter, until, before he could disengage him- self, it flew away with him, and he was seen no more. Thehawk was a demon. Eudo was at length arrested by the arch- bishop of Rheims, and died in prison. His followers dispersed when their leader was taken, but some of them were seized and burnt.The religious sects which sprangup rather numerously in the twelfth century, in consequence of the violent intellectual agita- tion ofthat age, andwhich attempted to throw off the corruptionsofthe papacy, naturally gave great alarmtothe church; and the advocates of the latter adopted the course, too common in reli- gious controversies, of attempting to rendertheir opponents un- popular, by fixing upon them some disgraceful stigma. They thus ascribed tothem most ofthe scandalous practices which the fathers had told them were in use among the Manichæans and otherheretics of the primitive church, while among thevulgar they identified them with the hated sorcerer andwich, andac-

1會THE MAGICIANS OF COVENTRY. 17two yards of canvass, with which wax the necromancer and his man made seven images, the one representing the king with his crown onhis head, the six others representing the two Despen- sers, the prior, his caterer and steward, and a certain person named Richard de Lowe, the latter being chosen merely for the purpose of trying an experiment upon him to prove the strength of the charm. Robert Marshall confessed that he and his master, John of Nottingham, went to an old ruined house under Shortely park, about half a league from the city of Coventry, in which they began their work on the Monday after the feast of St. Nicholas, and that they remained constantly at work until the Saturday after the feast ofthe Ascension; that " as the saidMas- ter John and he were at their work in the said old house theFriday after the feast ofthe Holy Cross, about midnight, the said Master John gave to the said Robert a broach of lead with a sharp point, and commanded him to push it tothe depth of about two inches in the forehead of the image made after Richardde Lowe,by which he would prove the others; and so he did; and the next morning the said Master John sent the said Robert to the house of the said Richard de Lowe, to spy in what condition he was, and the said Robert found the said Richard screaming and crying 'Har- row!" and without knowledge of anybody, having lost his mem- ory; and so the said Richard lay languishing until the daybreak ofthe Sunday before the feast of the Ascension, at which hour the said Master John drew out the said leaden broach from theforehead of the said image made after the said Richard, and thrust it into its heart. Andthus the said broach remained in the heartof the image until the Wednesday following, onwhich day the said Richard died." It appears that a stop was put to the fur- ther prosecution of their design, and thus the onlyperson who sufferedwas one against whomthey appear tohave had nocause for malice. The trial was adjourned from term to term, until at length it disappears from the rolls, and the prosecution was prob- ably dropped.It was, however, the church more frequently than the common law,whichtook cognizance ofsuch crimes; for sorcerywascon- ceivedto be one of the means usedby Satan to stir upheresies,and it was on this account that on the continent it was at anearly period treated with so much severity. Apostate priests were believed to attend the secret assemblies of the witches, and

• The earliest instance which I have met with of the burning of witches, occurs inthe curious treatise ofalter Mapes, " De Nagis Curialium," dist. iv., chap.

written in the reign of our Henry II.2°18 SORCERY AND MAGIC.receivetheir lessons from the evilone. Averyremarkable heretical sorcerer, named Eudo de Stella, lived in the middle of the twelfth century, and is the subject of several wonderful stories in the chronicles of those times. By his " diabolical cms," if we believe William of Newbury, he collected togethe. great mul- titude of followers . Sometimes they were carried about from province to province, with amazing rapidity, making converts wherever they stopped. At other times they retired into desert places, where their leader held his court with great apparent magnificence, and noble tables were suddenly spread with rich viands and strong wines, served by invisible spirits, and whatever the guests wished for was laid before them in an instant. But William of Newbury tells us that he had heard, from some of Eudo's followers, that these various meats were not substantial,that they gave satisfaction only for the moment, which was soon followed by keener hunger than before, sothat they were contin- ually eating. Any one, however, who once tasted ofthese meats,or received any of Eudo's gifts, was immediatelyheld by a charm,and became involuntarily one ofhis followers. Aknight of his acquaintance for he was a man of good family-visited him at his " fantastic” court, and endeavored in vain to convert him fromhis evil ways. When he departed, Eudo presented his esquire with ahandsome hawk. The knight, observing his esquire with the bird on his hand, advised himto cast it away; but he refused,and theyhad scarcely left the assemblywhich surrounded Eudo's resting-place, whenthe esquire felt the claws of his bird grasp- ing him tighter and tighter, until, before he could disengage him- self, it flew away with him, and he was seen no more. Thehawk was a demon. Eudo was at length arrested by the arch- bishop of Rheims, and died in prison. His followers dispersed when their leader was taken, but some ofthem were seized andburnt.The religious sects which sprang up rather numerously in the twelfth century, in consequence of the violent intellectual agitation of that age, and which attempted to throw off the corruptions ofthe papacy, naturally gave great alarm tothe church; andthe advocates of the latter adopted the course, too common in reli- gious controversies, of attempting to render their opponents unpopular, by fixing upon them some disgraceful stigma. They thus ascribed to them most ofthe scandalous practices which the fathers had told them were in use among the Manichæans and other heretics of the primitive church, while among the vulgar they identified them with the hated sorcerer and wich, and ac-SORCERY AND HERESY. 19cused them of being in direct compact with the devil. The secrecy which their safety compelled them to observe gave areadyhandle for such sinister reports. William of Rheims, the prelatementioned above, appears to have been a great persecutor ofthese sects, which were numerous in all parts of France, and were known by such names as Publicans (said to be a corruption of Paulicians), Paternins, &c. , in the north, and Waldenses in the south . Walter Mapes, a well-known English writer of the latter half of the twelfth century, in atreatise entitled "De Nugis Curialium," recently published for the first time by the author of these pages, has preserved some curious stories relating to these Publicans, whom he represents as being under the necessity of concealing their opinions fromthe knowledge ofthe public. Some ofthem, he says, who had returned to the community ofthe church,confessed that at their meetings, which were held "about the first watch of the night," they closed the doors and windows, and sat waiting in silence, until at length ablack cat descended among them. They then immediately put out the lights, and, approach- ing this strange object of adoration, every one caught hold of it how he could and kissed it. The worshippers then took hold ofeach other, men and women, and proceeded to acts which can not here be described. The archbishop of Rheims told Mapes himself that there was a certain great baron inthe district of Vienne who always carried with him in his scrip a small quan- tity of exorcised salt, as a defence against the sorcery of these people, to which he thought he was exposed eventable. In- formation was brought to him at last that his nephew, who was also amanofgreat wealth and influence (perhaps the same Eudo de Stella mentioned byWilliam ofNewbury),hadbeenconverted tothe creed of these Publicans or Paternins by the intermedia- tion of two knights, and he immediately paid him a visit. As they all sat at dinner, the noble convert ordered to be placed be- fore his uncle a fine barbel on adish, which was equally tempt- ing by its look and smell; but hehad no sooner sprinkled a little of his salt upon it, than it vanished, and nothing was left onthe dishbut a bit of dirt. The uncle, astonished at what had hap- pened,urged his nephew to abandon his evil courses, but in vain,andhe left him,carrying awayas prisoners the two knights who had corrupted him. To punish these for their heresy, he bound them in alittle hut of inflammable materials, to which he set fire in order to burn them; but when the ashes were cleared away,theywere found totally unhurt. To counteract the effects this falsemiraclemightproduceonthe minds ofthe vulgar, the baron20 SORCERY AND MAGIC.now erected a larger hut with still more inflammable materials,which he sprinkled all over with holy water as a precaution against sorcery; but now it was found that the flames would not communicatethemselves to the building. When people entered,however, they found to their astonishment that the former miracle was reversed: for now, while the wooden building which had been sprinkled with holy water would not burn, the two sorcerers were found reduced to ashes. The truth of this story was as- sertedbythe prince-bishop of Rheims (for the prelate was the French king's brother-in-law), and the readiness with which it wasreceived is a proof ofthe extraordinary credulity of the age inmatters ofthis kind. Walter Mapes, whowas rather beyond his age in liberality of sentiment, acknowledges the simplicity and innocence of the Waldenses, or Vaudois; yet, before much more than a centurywas past, they also were exposed to the worstpart ofthe charges mentioned above. Alist ofthe pre- tended errors ofthis sect, compiled probably about the end of the thirteenth century, speaks ofthe same disgraceful proceedings at their secret meetings; ofthe figure ofa cat under which the de- mon appeared to them, to receive their homage; and tells us that they travelled through the air or skies anointed with a certain ointment: but the writer confesses naively that they had not done such things to his knowledge in the parts where he lived."The demons whom the sorcerer served seem rarely to have givenany assistance to their victims, whenthe latter fell into the hands of the judicial authorities. But if they escaped punish- ment by the agency of the law, they were only reserved for amore terrible end. We have already seen the fate ofthe woman of Berkeley. A writer of the thirteenth century has preserved astory ofaman who, by his compact with the evil one, had col- lectedtogether great riches. One day, while he was absent in the fields, a stranger ofsuspicious appearance came tohishouse,and asked for him. His wife replied that he was not at home.The stranger said, " Tell him, when he returns, that to-night he must pay me mydebt." The wife replied that she was not aware

• This list of the errors of the Waldenses is printed in the " Reliqium Antiqum,”

vol. 1. p. 246. The charges alluded to are placed at theend." Item, habent etiam inter se mixtum abominabile et perversa dogmata ad hoo apta, sed non reperitur quod abutantur in partibus istis a multis temporibus."Item, in aliquibus alus partibus apparet eis damon sub specie et figura cati,queen sub cauda sigillatim osculantur."Item, in aliis partibus super unam baculumcerto unguento perunctum equitant et ad loca assignata ubi voluerint congregantur in momento dam volunt. L'ed ista in istie partibus non inveniuntur. "The latter isdistinctly an allusion to the " mbbath" of the witches.EUDO AND THE DEMON OLGA. 21he owed anything to him. " Tell him," said the stranger, with aferocious look, " that I will have mydebtto-night!" The hus- band returned, and, when informed of what had taken place,merely remarked that the demand was just. He then ordered his bed to be madethat night in an outhouse,where he had never slept before, and he shut himself in it with a lighted candle.The family were astonished, and could not resist the impulse to gratify their curiosity by looking through the holes in the door.They beheld the same stranger, who had entered without open- ing the door, seated beside his victim, and they appeared to be counting large sums ofmoney. Soontheybegan to quarrel about their accounts, and were proceeding from threats to blows, when the servants, who were looking through the door, burst it open,that they might help their master. The light was instantly ex- tinguished, and when another was brought, no traces could be found of either of the disputants, nor were they ever afterward heard of. The suspicious-looking stranger was the demon him- self, who had carried away his victim.Insome cases the demon interfered uncalled for, and withoutany apparent advantage to himself. A story told by Walter Mapes furnishes a curious illustration of this, while it shows us the strong tendency of the popular mind tobelieve in supernatu- ral agency. The wars and troubles of the twelfth century,joined with the defective construction of the social system, exposed France and other countries to the ravages of troops of soldier- robbers, who made war on society for their own gain, and who represented in a rude form the Free Companies of a later period.They were commonly known bythe appellation of Routiers, and inmany instances had for their leaders knights and gentlemen who, having squandered awaytheir property, or incurred the ban of society, betook themselves to this wild mode of life. The chief of one ofthe bands which ravaged the diocese ofBeauvais inthe twelfth centurywas named Eudo. He was the son and heir ofabaron ofgreatwealth,but hadwastedhis patrimonyun- til hewas reduced to beggary. One day he wandered from the cityinto a neighboring wood, and there he sank down on abank- side, reflecting on his own miserable condition. Suddenly he was roused from his revery by the appearance of a stranger, aman oflarge stature but repulsive countenance,who nevertheless addressedhim in conciliatory language, and soon showed that he knew all his affairs. The stranger,who was no other than ademon in disguise, promised Eudo that he should not onlyre- coverhis formerriches,but that he should gain infinitely more22 SORCERY AND MAGIC.wealth and powerthanhehad ever possessed before, ifhe would submit to his guidance and follow his councils. After muchhesitation, Eudo accepted the tempter's aid; and the latter not onlywaived anydisagreeable conditions onthe part ofhis victim,butevenagreed that he would give him three successive warn- ings before his death, sothat he might have sufficient time forrepentance.From this moment Olga, for this was the name the demon took, was Eudo's constant companion, and the adviser of all his actions. They soon raised apowerful troop, and, by the knowl- edge and skill of Olga, the whole district of Beauvais was grad- uallyoverrun and plundered, and its inhabitants exposed to every outrage in whichthe lawless soldiers ofthe middle ages indulged.Success attended all Eudo's undertakings, and neither towns nor castles were safe from their ravages. The possessions of the clergywerethe special objects of Eudo's fury; and the bishop ofBeauvais, afterusing in vain all means ofreclaiming or resisting him, thundered against him the deepest anathema of the church. In the midst ofthese daily scenes ofrapine and slaugh- ter,onedayOlga met him with amore serious countenance than usual, reminded him of his sins, preached repentance, and rec- ommended him, above all things, to submit to the bishop and rec- oncile himselfto the church. Eudoobeyed, obtained the bishop's absolution, led abetter life for ashort time, and then returned tohisoldways, and became worse than before. In the course of oneofhisplundering expeditions,hewas thrown fromhis horse,and broke his leg. This Eudo took as his first warning; he repentedanew, wentto the bishop and made his confession (omit- ting, however, all mention of his compact with Olga), and re- mainedpeaceful till his recovery from the accident, when he col- lected his followers again, and pursued his old life with such eagerness, that no one could speak ofhis name without horror. Asecondwarning,the loss of his eye byanarrow, had the same result. At length he was visitedbythe third and last warning,thedeath of his only son, and then true penitence visited his heart. Hehastened tothe city ofBeauvais, and found the bishop • outside the walls assisting at the burning of a witch. But the prelate had now experienced so manytimes the falseness of Eudo'spenitence, that he refused to believe it when true. Theearnest supplications ofthe sinner, even the tardy sympathy of the multitude who stood round, most of whom had been sufferersfrom his violence, were of no avail, and the bishop persisted in refusing to the unhappy man the consolations ofthe church. AtTHE LADY ALICE KYTELER. 23length, tormented and angered with his importunities, the bishop exclaimed, " If I must relent, be it known that I enjoin as thy penitence that thou throw thyself into this fire which has beer preparedfor the sorceress." Eudo remonstrated not, but threw himself into the fire, and was consumed to ashes.With the fourteenth century we enter upon a new period of the history of sorcery. The trial ofthe necromancers ofCoven- tryappears to have originated in an attempt to gratify private revenge. In our next chapter we shalldetail afar more extraordinary case, occurring at the same time,which appears to have arisen from acts of extortion and oppression. From this time,during at least two centuries (the fourteenth and fifteenth), we shall find sorcery used frequently as a powerful instrument of political intrigue. After that period, we enter upon what may betermed, par excellence, the age of witches.

CHAPTER II . STORY OF THE LADY ALICE KYTELER.

It was late in the twelfth century when the Anglo-Normans first set their feet in Ireland as conquerors, and before the end of the thirteenth the portion of that island which has since re- ceived the name of the English Pale, was already covered with flourishing towns and cities, which bore witness to the rapid increase of commerce in the hands of the enterprising and in- dustrious settlers from the shores ofGreat Britain. The county of Kilkenny, attractive by its beauty and by its various resources,was one of the districts first occupied by the invaders; and at the time of which we are speaking, its chief town, named also Kilkenny, was a strong city with acommanding castle, and was inhabitedbywealthymerchants, one ofwhom was a rich bankerandmoney-lender named William Outlawe.This William Outlawe married a lady ofpropertynamed Alice Kyteler, or Le Kyteler, who was, perhaps, the sister oranear rela- tive of aWilliam Kyteler, incidentally mentioned as holding the office ofsheriff ofthe liberty ofKilkenny. William Outlawe died some time before 1302; andhis widow became the wife ofAdam leBlond, ofCallan, ofa family which, by its English name ofWhite,held considerable estates in Kilkenny and Tipperary in later times. This second husband was deadbefore 1311; for inthat24 SORCERY AND MAGIC.year the ladyAlice appears asthe wife ofRichard de Valle: and at the time of the events narrated inthe following pages, she was the spouse of afourth husband, Sir John le Poer. Byher first husband she had ason, named also William Outlawe, who ap- pears to have been the heir to his father's property, and suc- ceeded him as a banker. Hewas his mother's favorite child,and seems to have inherited also agood portion ofthe wealth of the lady Alice's second and third husbands.The few incidents relating to this family previous to the year 1324, which can be gathered from the entries onthe Irish rec- ords, seem to showthat it was not altogether free from the turbulentspiritwhich was so prevalent among the Anglo-Irish in for- mer ages. It appears that, in 1302, Adam le Blond and Alice hiswifeintrusted to the keeping of William Outlawe the younger the sum of three thousand pounds in money, which William Out- lawe, for the better security, buried in the earth within his house,amethod of concealing treasure which accounts for many of our antiquarian discoveries. This was soon noised abroad; and one night Williamle Kyteler, the sheriff above mentioned, with oth- ers, byprecept ofthe seneschal ofthe liberty ofKilkenny, broke into the house vi et armis, asthe record has it,dug up the money,andcarried it off, along with ahundred pounds belonging to William Outlawe himself, which they found in the house. Such an outrage as this could not pass in silence; but the perpetrators attempted to shelter themselves under the excuse that, being dug up from the ground, it was treasure-trove, and as such belonged to the king; and, when Adam le Blond and his wife Alice attempted to make good their claims, the sherif trumped up acharge against them that they had committed homicide and other crimes, and that they had concealed Roesia Outlawe (perhaps the sister of William Outlawe the younger), accused of theft,from the agents ofjustice, under which pretences he threw into prison all three, Adam, Alice, and Roesia. They were, how- ever, soon afterward liberated, but we do not learn ifthey recovered their money. William Outlawe's riches, and his mother's partialityforhim, appear to have drawn upon them both thejeal- ousy and hatred ofmany oftheir neighbors, and even ofsome of their kindred, but they were too powerful and too highly connected to be reached in any ordinary way.At this time Richard de Ledrede, aturbulent intriguing prel- ate, held the see of Ossory, to which he had been consecrated in 1318 by mandate from Pope John XXII ., the same pontiff to whom we owe the first bull against sorcery (contra magos ma-THE LADY ALICE KYTELER. 25gicasque superstitiones), which was the groundwork of the in- quisitorial persecutions of the following ages. In 1324, Bishop Richard made a visitation of his diocese, and " found," as the chronicler of these events informs us, " by an inquest in which were five knights and other noblemen in great multitude, that in the city of Kilkenny there had long been, and still were, many sorcerers using divers kinds of witchcraft, to the investigation of which the bishop proceeding, as hewas obliged by duty of his office, found a certain rich lady, called the lady Alice Kyteler, the mother of William Outlawe, with many of her accomplices, in- volved in various such heresies." Here, then, was a fair occa- sion for displaying the zeal of a follower of the sorcery-hating Pope John, and also perhaps for indulging some other passions.The persons accused as Lady Alice's accomplices, were her son, the banker, William Outlawe, a clerk named Robert de Bristol, John Galrussyn, William Payn of Boly, Petronilla de Meath, Petronilla's daughter Sarah, Alice, the wife of Henry the Smith, Annota Lange, Helena Galrussyn, Sysok Galrussyn, and Eva de Brounstoun. The charges brought against them were distributed under seven formidable heads. First, it was assertedthat, in order to give effect to their sorcery, they were in the habit of totally denying the faith ofChrist and of the church for ayear ormonth, according as the object to be attained was greater or less, so that during the stipulated period they believed in noth- ing that the church believed, and abstained from worshipping the body of Christ, from entering a church, from hearing mass, and from participating in the sacrament. Second, that they propiti- ated the demons with sacrifices of living animals, which they divided member from member, and offered, by scattering them in cross-roads, to a certain demon who caused himself to be calledRobin Artisson (filius Artis), who was " one ofthe poorer class of hell." Third, thatby their sorceries they sought council and answers from demons. Fourth, that they used the ceremonies of thechurch intheir nightly conventicles, pronouncing, with lighted candles of wax, sentence of excommunication, even against the persons oftheir own husbands, naming expressly every member,fromthe soleofthe foot to the top ofthe head, and at length ex- tinguishing the candles with the exclamation " Fi! fi! fi! Amen. "Fifth, that with the intestines andother innerparts ofcocks sac- rificed to the demons, with " certain horrible worms," various herbs, the nails of dead men, the hair, brains, and clothes of children which had died unbaptized, and other things equally disgusting, boiled in the skull of acertain robber who had been326 BORCERY AND MAGIC.beheaded, on afire made of oak-sticks, they had made powders and ointments, and also candles of fat boiled in the said skull,with certain charms, which things were to be instrumental in ex- citing love or hatred, and in killing and otherwise afflicting the bodies of faithful Christians, and in effecting various other pur- poses. Sixth, that the sons and daughters of the four husbands ofthe ladyAlice Kyteler had made their complaint to the bishop,that she, by such sorcery, had procured the death of her hus- bands, and had so infatuated and charmed them, that they hadgivenall their property to her andher son, to the perpetual impoy- erishment of their sons and heirs; insomuch, that her present husband, Sir John le Poer, was reduced to a most miserable state ofbodyby her powders, ointments, and other magical oper- ations; but being warned by her maid-servant, he had forcibly taken from his wife the keys of her boxes, in which he found abag filled with the "detestable" articles above enumerated,which he had sent to the bishop. Seventh, that there was an unholy connection between the said Lady Alice and the demon called Robin Artisson, who sometimes appeared to her in the form of acat, sometimes in that of a black shaggy dog, and at others in the form of ablack man, with two tall and equally- warthy companions, cach carrying an iron rod in his hand. It isaddedby some of the old chroniclers, that her offering to the demonwas nine redcocks, and nine peacocks' eyes, at a certain stone bridge at a cross-road; that she had a certain ointmentwith which she rubbed a beam of wood " called a cowltre," upon which she and her accomplices were carried to any part of theworld theywished, without hurt or stoppage; that " she swept the stretes of Kilkennie betweene compleine and twilight, raking all the filth towards the doores of hir sonne William Outlawe,murmuring secretlie with hir selfe these words: -Tothe house of William my sonne,Hieall the wealth of Kilkennietown; "and that in her house was seized a wafer of consecrated bread,on which the name of the devil was written.The bishop of Ossory resolved at once to enforce in its utmostrigor the recent papal bull against offenders of this class; but he hadto contend with greater difficulties than he expected. The mode of proceeding was new, for hitherto in England sorcery was looked upon as acrime of which the secular law had cog- nizance, and not as belonging to the ecclesiastical court; and this is said to have been the first trial ofthe kind in Ireland thatTHE LADY ALICE KYTELER 27had attracted any public attention. Moreover, the lady Alice,whowas the person chiefly attacked, had rich and powerful sup- porters. The first step taken by the bishop was to require the chancellor to issue a writ for the arrest of the persons accused.But it happened that the lord-chancellor of Ireland at this time was Roger Outlawe, prior ofthe order of St. John of Jerusalem,and a kinsman of William Outlawe. This dignitary, in conjunc- tion with Arnald le Poer, seneschal of Kilkenny, expostulated with the bishop, and tried to persuade him to drop the suit.When, however, the latter refused to listen to them, and persist- ed in demanding the writ, the chancellor informed him that it was not customary to issue a writ of this kind, until the parties had been regularly proceeded against according to law. The bishop indignantly replied that the service of the church was above the forms of the law of the land; but the chancellor nowturned a deaf ear, and the bishop sent two apparitors with a for- mal auendance of priests to the house of William Outlawe, where LadyAlice was residing, to cite her in person before his court.The lady refused to acknowledge the jurisdiction of the eccle- siastical court in this case; and,onthe day she was to appear,the chancellor, Roger Outlawe, sent advocates, who publicly pleaded her right to defend herself by her counsel, and not to appear in person. The bishop, regardless of this plea, pro- nounced against her the sentence of excommunication, and citedher son, William Outlawe, to appear on a certain day, and an- swer to the charge of harboring and concealing his mother in defiance of the authority of the church. On learning this , the seneschal of Kilkenny, Arnald le Poer,repaired to the priory of Kells, where the bishop was lodged,and made a long and touching appeal to him to mitigate his an- ger, until at length, wearied and provoked by his obstinacy, he left his presence with threats of vengeance. The next morning,as the bishop was departing from the priory to continue his visitation in other parts of the diocese, he was stopped at the en- trance to the town of Kells by one of the seneschal's officers,Stephen le Poer, with a body of armed men, who conducted him as a prisoner to the castle of Kilkenny, where he was kept in custody until the day was past on which William Outlawe had beencited to appear inhis court. The bishop, after manypro- tests on the indignity offered inhis person to the church, and on the protection given to sorcerers and heretics, was obliged to submit. It was a mode of evading the form of law, characteris- tic of anage inwhich the latter was subservient to force, and the28 SORCERY AND MAGIC.bishop's friends believed that the king's officers were bribed by William Outlawe's wealth. They even reported afterward, to throw morediscredit on the authors of this act of violence, that one ofthe guards was heard to say to another, as they led him to prison, " That fair steed which William Outlawe presented to our lord Sir Arnald last night draws well, for it has drawn the bishop to prison. "This summary mode of proceeding against an ecclesiastic,appears tohave caused astonishment even in Ireland, and during the first day multitudes ofpeople of all classes visited the bishop inhis confinement, to feed and comfort him, the general ferment increasing with the discourses he pronounced to his visiters .Tohinder this, the seneschal ordered him to be more strictly con- fined, and forbade the admission of any visiters, except a few of thebishop's especial friends and servants. The bishop at once placedthe whole diocese under an interdict. It was necessary to prepare immediately some excuse for these proceedings, andthe seneschal issued a proclamation calling upon all who had any complaints to make against the bishop of Ossory to come forward; and at an inquest held before the justices itinerant,many grievous crimes of the bishop were rehearsed, but none would venture personallyto charge him with them. All these circumstances, however, show that the bishop was not faultless;and that his conduct would not bear a very close examination, is evident from the fact, that on more than one occasion in subsequent times, he was obliged to shelter himself under the protection ofthe king's pardon for all past offences. William Outlawe now went to the archives of Kilkenny, and there found a formerdeed of accusation against the bishop of Ossory for having de- frauded awidow ofthe inheritance ofher husband. The bishop'sparty said that it was a cancelled document, the case having been taken out of the secular court; and that William had hadanew copy made of it to conceal the evidence of this fact, andhad then rubbed the fresh parchment with his shoes in order to give his copy the appearance of an old document. However, itwas delivered to the seneschal, who now offered to release his pris- oner on condition of his giving sufficient bail to appear and an- swer in the secular court the charge thus brought against him.Thisthe bishop refused todo, and after he had remained eigh- teen days in confinement, he was unconditionally set free. The bishop marched from his prison in triumph, full-dressed inhispontifical robes, and immediately cited William Outlawe toappearbefore him in his court on another day; but before thatTHE LADY ALICE KYTELER. 29day arrived, he received a royal writ, ordering him to appear be- fore the lord-justice of Ireland without any delay, on penalty ofafine of athousand pounds, to answer to the king for havingplacedhis diocese under interdict, and also to make his defence against the accusations of Arnald le Poer. He received a similar summons from the dean of St. Patrick's, to appear hefore him as the vicarial representative of the archbishop of Dublin. The bishop ofOssory made answer that it was not safe for him to undertake the journey, because his way lay through the lands and lordship of his enemy, Sir Arnald, but this excuse was not admitted, and the diocese was relieved from the interdict.Other trials were reserved for the mortified prelate. On the Monday after the octaves of Easter, the seneschal, Arnald le Poer, held his court of justice in the judicial hall of the city of Kilkenny, and there the bishop of Ossory resolved to present himself and invoke publicly the aid of the secular arm to his assistance in seizing the persons accused of sorcery. The sen- eschal forbade him to enter the court on his peril; but the bishop persevered, and " robed in his pontificals, carrying in his hands the body of Christ (the consecrated host), in a vessel ofgold," and attended by a numerous body of friars and clergy, he entered the hall and forced his way to the tribunal. The sen- eschal received him with reproaches and insults, and caused him to be ignominiously turned out ofcourt. Atthe repeated protest,however, of the offended prelate, and the intercession of some influential persons there present, he was allowed to return, and the seneschal ordered him to take his place at the bar allotted for criminals, upon which the bishop cried out that Christ had never been treated so before since he stood at the barbefore Pontius Pilate. He then called upon the seneschal tocause the per- sons accused of sorcery to be seized upon and delivered into hishands, and, upon his refusal to do this, he held open the book of the decretals and said, " You, Sir Arnald, are a knight, and instructed in letters, and that you may not have the plea ofigno- rance in this place, we are prepared here to show in these de- cretals that you and your officials are bound to obey my order in this respect under heavy penalties. "" Go to the church with yourdecretals," replied the seneschal,"and preach there, for here you will not find an attentive au- dience."Thebishop then read aloud the names of the offenders, and the crimes imputed to them, summoned the seneschal to deliver them up to thejurisdiction ofthe church, and retreated from the court.330 SORCERY AND MAGIC.Sir Arnald le Poer and his friends had not been idle on theirpart, and the bishop was next cited to defend himself against va- rious charges inthe parliamentto beheld at Dublin, while the lady Alice indicted him in asecular court for defamation. The bishop is represented as having narrowly escaped the snares which were laid for him on his way to Dublin; he there found the Irish prelates not much inclined to advocate his cause, be- cause they looked upon him as a foreigner and an interloper, and hewas spoken of as a truant monk from England, who came thither to represent the " Island of Saints" as a nest of heretics,and to plague them with papal bulls of which they never heard before. Itwas, however, thought expedient to preserve the credit of the church, and some of the more influential of the Irish ecclesiastics interfered to effect at least an outward reconciliationbetween the seneschal and the bishop of Ossory. After encoun- tering an infinity of new obstacles and disappointments, the lat- ter at length obtained the necessary power to bring the alleged offenders to a trial, and most of thein were imprisoned, but the chief object of the bishop's proceedings, the lady Alice, had been conveyed secretly away, and she is said to have passed the rest of her life inEngland. When her son, William Outlawe, was cited to appear before the bishop in his court in the church of St. Mary at Kilkenny, he went " armed to the teeth" with all sorts of armor, and attended with a very formidable company,and demanded acopy of the charges objected against him, which extended through thirty-four chapters. He for the present was allowed to go at large, because nobody daredto arrest him, and whenthe officers of the crown arrived they showed so openly their favor toward him as to take up their lodgings at his house.At length, however, having been convicted in the bishop's court at least of harboring those accused of sorcery, he consented to gointo prison, trusting probably to the secret protection of the great barons of the land.The only person mentioned by name as punished for the ex- treme crime of sorcery was Petronilla de Meath, who was, per- haps, less provided with worldly interests to protect her, and whoappears tohave been made an expiatory sacrifice for her superiors. She was, by order of the bishop six times flogged,and then, probablyto escape afurther repetition ofthis cruel and degrading punishment, she madepublic confession, accusing not onlyherself but all the others against whom the bishop had pro- ceeded. She said that in all England, " perhaps in the whole world," there was not aperson moredeeply skilled inthe prac-"THE LADY ALICE KYTELER. 31tices of sorcery than the lady Alice Kyteler, who had been theirmistress and teacher in the art. She confessed to most of thecharges contained in the bishop's articles of accusation, and said that she had been present at the sacrifices to the deinon, and had assisted in making the unguents of the intestines of the cocks offered onthis occasion, mixed with spiders and certain black worms like scorpions, with acertain herb called millefoil, and other herbs and worms, and with the brains and clothes of a childthat had died without baptism, in the manner before related; that with these unguents they had produced various effects upon dif- ferent persons, making the faces of certain ladies appear horned like goats; that she had been present at the nightly conventicles,and with the assistance of her mistress had frequently pronounced the sentence of excommunication against her own husband, with all the ceremonies required by their unholy rites; that she had been with the lady Alice when the demon, Robin Artisson, ap- peared to her, and had seen acts pass between them, in her pres- ence, which we shall not undertake to describe. The wretchedwoman, having made this public confession, was carried out into the city and publicly burnt. This, says the relator, was the first witch who was ever burnt in Ireland.The rage of the bishop of Ossory appears now to have been,to a certain degree, appeased. He was prevailed upon to remit the offences of William Outlawe, enjoining him, as a reparation for his contempt of the church, that within the period of fouryears he should cover with lead the whole roof of his cathedral from the steeple eastward, as well as that of the chapel of the holy Virgin. The rest of the lady Alice's "pestiferous society"were punished in different ways, with more or less severity; one or two of them, we are told, were subsequently burnt; others were flogged publicly inthe market-place and through the city;others were banished from the diocese; and a few, like their mistress, fled to a distance, or concealed themselves so effectually as to escape the hands of justice.There was one person concerned in the foregoing events whom the bishop had not forgotten or forgiven. That was Arnald le Poer, the seneschal of Kilkenny, who had so strenuously advocated the cause of William Outlawe and his mother, and who had treated with so much rudeness the bishop himself. The Latinnarrativeofthis history,published for the Camden Society bythe writer ofthis paper,gives nofurther information respect- ing him, but we learn from other sources that the bishop nowaccused him of heresy, had him excommunicated, and obtained32 SORCERY AND MAGIC.awrit by which he was committed prisoner to the castle of Dub- lin. Here he remained in 1328, when Roger Outlawe was made lord-justice of Ireland, who attempted to mitigate his sufferings .The bishop of Ossory, enraged at the lord-justice's humanity,accused him also ofheresy and ofabetting heretics; upon which aparliament was called, and the different accusations having beenduly examined, Arnald le Poer himselfwould probably have been declared innocent and liberated from confinement, but before the end ofthe investigation he died in prison, and his body,lying under sentence of excommunication, remained long un- buried.The bishop, whohad been so great a persecutor of heresy in others, was at last accused of the same crime himself, and thecasebeing laid before the archbishop of Dublin, he appealed to the apostolic see, fled the country privately, and repaired toItaly.Subsequent to this, he appears to have experienced a variety of troubles, and he suffered banishment during nine years. Не died at avery great age in 1360. The bishop's party boasted thatthe " nest" of sorcerers whohad infested Ireland was entirely rooted out by the prosecution of the lady Alice Kyteler and her accomplices. It may, however, be well doubted, if the belief in witchcraft were not rather extended by the publicity and magni- tude of these events. Ireland would no doubt afford many equal- ly remarkable cases in subsequent times, had the chroniclers thought them as wellworth recording as the process ofa lady of rank,which involved some of the leading people in the English pale, and which agitated the whole state during several succes- sive years.TRIAL OF BONIFACE VIII. 33

CHAPTER III . FURTHER POLITICAL USAGE OF THE BELIEF IN SORCERY.-THE TEMPLARS.

THE history of the lady Alice Kyteler is one of the most re- markable examples that the middle ages have left us of the use which might be made of popular superstition as ameans of op- pression or vengeance, when other more legitimate means werewanting. France and Italy had, however, recently presented acase in which the belief in sorcery had been used as aweapon against a still higher personage. It is not necessary to enter into a detailed history ofthe quar- rel between the French monarch, Philippe le Bel, and the pope,Boniface VIII . It originated in the determination of the king tocheck in his own dominions the power and insolence of the church, and the ambitious pretensions of the see of Rome. In1303, Philippe's ministers and agents, having collected pretended evidence in Italy, boldly accused Boniface of heresy and sor- cery; and the king called a council at Paris, to hear witnessesand pronounce judgment. The pope resisted, and refused to ac- knowledge a council not called by himself; but the insults and outrages to which he was exposed proved too much for him, and hedied the same year, inthe midst of these vindictivo proceed- ings. His enemies spread abroad a report that in his last mo- ments he had confessed his league with the demon, and that his death was attended with " so much thunder and tempest, with dragons flying in the air and vomiting flames, and such lightning and other prodigies, that the people of Rome believed that thewhole city was going to be swallowed up in the abyss." His successor, Benedict XI., undertook to defend his memory; but he died in the first year of his pontificate (in 1304), it was said by poison, and the holy see remained vacant during eleven months. In the middle of June, 1305, a Frenchman, the arch- bishop of Bordeaux, was elected to the papal chair under the titleof Clement V. Itwasunderstood that Clement was raised tothe papacy in agreatmeasureby the king's influence,whois said tohave stipu- lated, as one of the conditions, that he should allow ofthepro-34 SORCERY AND MAGIC.ceedings against Boniface, which were to make his memory infamous. Preparations were again made to carry on the trial of Boniface, but the king's necessities compelled him to seck other boons of the supreme pontiff, in consideration of which he agreed to drop the prosecution; and at last, in 1312, Boniface was declared in the council of Vienne innocent of all the offenceswith which he had been charged.Whatever may have been Boniface's faults, to screen the reputation ofa pope was to save the character ofthe church. If wemayplace any faith at all in the witnesses who were adduced against him, Boniface was at bottom a free-thinker, who concealed under the mitre the spirit of mockery which afterward shone forth in his countryman Rabelais, and that in moments ofrelaxation, especially among those with whom he was familiar,he was in the habit of speaking in bold, even in cynical language,of things which the church regarded as sacred. Persons werebrought forward who deposed to having heard expressions fromthe lips ofthe pope, which, if not invented or exaggerated, savorof infidelity, and even of atheism. Other persons deposed thatitwas commonlyreported in Italythat Boniface had communica- tion with demons, to whom he offered his worship, whom hebound to his service by necromancy, and by whose agency he acted. They said further, that he had been heard to hold conversation with spirits in the night; that he had a certain “ idol, ”in which a " diabolical spirit" was enclosed, whom he was inthe habit of consulting; while others said that he had a demonenclosed in aring which he wore on his finger. The witnesses ingeneral spoke of these reports only as things which they had heard; but one, a friar, brother Bernard de Sorano, deposed thatwhen Boniface was acardinal, and held the office of notary to

• Quod ipse thurissbat et sacrificabat dæmonibus, et spiritus diabolicos citendo arte bigromantica constringebat, et quicquid agebat per actus diabolicos exercebat.

-Dupuy. Preuves, p. 528.↑Audivitdici quod ipse Bonifacius utebatur consilio dæmonum, et habebat dmmonem inclusata in annalo. Accordingto the popular report, spread abroad by his enemies, when Boniface was dying, he tore this ring from his finger, and dashed it on the ground, reproaching the demon with having deserted him at his greatestneedSpirits confined in rings are often mentioned among the magical operations ofthe middle ages, and occur as late as the sixteenth and seventeenth centuries, when auch rings appear to have been brought from Spain, the seat of the ancient celebra- ted school ofmagiciana, Bodinus (Demonomania, lib. ii, c. 3) speaks ofamagicianondemned in the duchy of Gueldres, in 1548, who had ademon confined in a ring (dermonem sibi esse inclusum annalo fatebatur); and he mentions as having come within bis own knowledge the case of a manwho bought of a Spaniard aspirit with aring(1b , lih. ill, a. 6.) Magical rings are by no means uncommon in the cabinets of collectors.HERETICS AT ORLEANS. 35Nicholas III . , he lay with the papal armybefore the castle of Puriano, and he (brother Bernard) was sent to receive the surrender of the castle. He returned with the cardinal to Viterbo,where he was lodged in the palace. Late one night, as he and the cardinal's chamberlain were looking out of the window ofthe room he occupied, they saw Benedict of Gaeta (which was Boniface's name before he was made pope) enter a garden ad- joining the palace, alone, and in a mysterious manner. Hemade acircle on the ground with a sword, and placed himself in themiddle, having with him a cock, and a fire in an earthen pot (in quadam olla terrea). Having seated himself in the middle of the circle, he killed the cock and threw its blood inthe fire, from which smoke immediately issued, while Benedict read in a certain book to conjure demons. Presently brother Bernard heard a great noise (rumorem magnum), and was much terrified. Thenhe could distinguish the voice of some one saying, "Give us the share," upon which Benedict took the cock, threw it out of the garden, and walked away without uttering a word. Though hemet several persons on his way, he spoke to nobody, but pro- ceeded immediately to a chamber near that of brother Bernard,and shut himself up. Bernard declared that, though he knew there was nobody in the room with the cardinal, he not onlyheard him all night talking, but he could distinctly perceive astrange voice answering him. This voice, of course, was that of a demon.. The same charge that had been brought forward to confound Pope Boniface, was made a principal ground of persecution against the templars. It was by no means the first time that people who associated together thus in mutual confidence, or for mutual support and protection, were brarded with the accusation of holding intercourse with demons, as we have already seen in the case of the Waldenses, who were hated for their heresy, and the Routiers, who were detested for their outrages. We might easily collect other examples. A French antiquary, M. Guérard,has printed, in the cartularyof St. Peter's at Chartres, a docu- ment ofthe earlier part ofthe eleventh century, which describes asect of heretics that had arisen in the city of Orleans, whose proceedings are described as too horrible to be translated here from the original Latin of the narrator.f Just two centuries later,

• All thedocuments relating to the trial of this pope have been collected and printedbyDupuy, in his " Histoire du Different de Boniface VIILavec Philippe le!

Bel,"4to.† Congregabantur siquidem certis noctibus in domo denominata, singuli lucernas tenentes in manibus, et, ad instar letanim, dæmonum nomina declamabant, dones1

36 SORCERY AND MAGIC.

the inhabitants of the district of Steding, the modern Oldenberg,arace ofpeoplewho lived in sturdy independence,were at vari- ance with the archbishop of Bremen. 'The quarrel had arisen from disputed claims to tithes of the land and the right of hunt- ing in their forests. The archbishop resented this contempt of the church, declared that the Stedingers were heretics, and pro- claimed a crusade against them. At first they contended with success against their enemies, repulsed them with valor, and for some years set the archbishop at defiance. But ArchbishopGe- rard, who came to the see of Bremen in 1219, resolved to sup- press them. One day, a greedy priest, who had been offended atthe small fee given him by a noble lady of this country after confession, took his revenge by thrusting the money into her mouth instead of the consecrated host, when she was communi- cating. Thehusband ofthe lady resented this affront by slaying the priest. The archbishop launched against the murderer the sentence of excommunication; but he set the power ofthe church at defiance, and the Stedingers rose up in his cause. The archbishop, with the assistance of the neighboring princes, invaded their district; but they resisted with so much courage, that he was drivenback.The archbishop now applied to the pope, and accused the Stedingers of being obstinate heretics. Gregory IV., who at thattime occupied the papal chair, addressed a bull, in 1232, to the bishops of Minden, Lubeck, and Ratzeburg, ordering them to preach a crusade against the offending population; and in the year following a second bull was addressed to the bishops of Paderborn, Hildesheim, Verden, Münster, and Osnabrück, which repeated this order more pressingly, and gave the special charge of the war to the archbishop of Maintz and Conrad of Marburg.In the year 1234, an army of forty thousand men overran and laid waste the district of Steding; aconsiderable portion of the populationfell in battle, and the rest engaged to make reparation to the archbishop, and to be obedient to him in future, and theyasbito demonem in si nilitudine cujuslibet bestiolæ inter con viderent descendere.Qui statim ut visibilin illa videbatur visio, omnibus extinctis luminaribus, quam pri mam quinque poterat mulierem quæ ad manum sibi veniebat, ad abutendum arri- piebat, sine peccati respectu et utrum mater aut soror aut monacha habereter; pro sanctitate ac religione ejus concubitus ab illis estimabatur. Ex quo purcissimoconcainta infans generatus, octava die in medio eorum copioso izne accenso piaba- tur per ignem, more antiquorum paganorum, et sic in igne cremebatur Cajus cinis tanta veneratione colligchatur atque custodiebatur, ut Christiana religiositas спграя Christi castodiri solet, maria dandum de hoc seculo exituris ad viaticum. Inerat enim tanta vis diabolice frandis in ipso cinere, ut quicunque de præfata hæresi im- batus faemet et de eodem cinere quamvis sumendo parum prælibavisset, vix unquam postes de eadem huresi grossam mentie ad viam veritatis dirigere valeret,THE STEDINGERS. 37were thereupon released from the sentence of excommunication.Whenthe archbishop of Bremen invented the charge of heresy against the Stedingers, he seems to have culled from the ac- counts of the heresies of the primitive church a choice collection ofhorrible accusations. In the pope's first bull, the Stedingers wereaccused of contempt and hostility toward the church; of savage barbarity, especially toward monks; of scorning the sacrament;and of holding communication with demons, making images ofwax, and consulting with witches. But Gregory's second bull contains more details of the charges brought against them, andgives the following strange and wild account of the ceremonies attending the initiation of anew convert into their sect: Whenthe novice was first introduced into their " school," we are told atoad made its appearance, which they kissed, some behind, and others on the mouth; and they drew its tongue and spittle into their mouths. Sometimes this toad appeared of anatural size;at other times it was as big as a goose or duck; but its usual size was that of an oven. As the novice proceeded, he was metby a man, who was wonderfully pale, with great black eyes, and his body so wasted and thin, that his flesh seemedto beall gone,and he appeared to have nothing but skin hanging upon his bones.The novice kissed this creature, and found that he was as cold as ice; and " after the kiss, all remembrance of the catholic faithvanished entirely from his heart. " Then they all sat down to the banquet, and when they rose again, there stepped out of astatue, which was usually found in these schools, a black cat,double the size of a moderate dog: it came backward, with itstail turned up. The novice first, then the master, and afterward the others, one after another, kissed the cat as it presented it- self; and when they had returned to their places, they remained in silence, with their heads inclined toward the cat, and the master suddenly pronounced the words, " Save us." He addressedthis to the next in order, and the third answered, " We know it,lord;" upon which afourth added, " We have to obey." After this ceremony was performed, the candles were extinguished,and they proceeded indiscriminately to acts which can hardly be described. When this was over, the candles were again lighted,and they resumed their places; and then out of adark corner of the room came aman, the upper part of whom, above the loins,was bright and radiant as the sun,and the lower part was rough and hairy like a cat, and his brightness illuminated the whole room. Thenthe master tore off abit ofthe garment ofthe nov 438 SORCERY AND MAGIC.ice, and said to the shining personage, " Master, this is given to me, and I give it again to thee;" to which he replied, " Thouhast served me well, and thou wilt serve me more and better;what thou hast given me, I give into thy keeping." Immediately after this the shining personage vanished, and the meeting broke up. The bull further charges these people with worshipping Lucifer; and contains other articles, evidently borrowed from ths creed ofthe ancient gnostics and Manichæans, and their kin- dred sects.Such is the statement gravely made in aformal instrument by the head of the church. At the first outbreak of the quarrel be- tweenthe Stedingers and the see of Bremen, no one appears to have thought of charging them with these horrible acts. They were invented only when the force which the archbishop could command was not sufficient to reduce them; and singularly enough, when they had submitted, the charge ofheresy, with all its concomitant scandals, seems to have been entirely forgotten.Thearchbishop ofBremen with the Stedingers, like Philippe le Bel with the templars, began by defaming the cause which he wished to destroy. The prelate was incited by the love of tem- poral authority, the king by the want of gold.The military order of the templars was founded early in the twelfth century, for the protection of the holy sepulchre; itsmembers, by their conduct, merited the eulogy of St. Bernard,and on many occasions their bravery saved the Christian inte- rests in the East. But the order soon became extraordinarily rich, and wealth, as usual, brought with it a host of corruptions and attendant vices. The writers of the twelfth century com- plain that the templars had degenerated much from the virtue which originally characterized the order; and in the century fol- lowing " the pride of a templar" became a proverbial saying.The new knight was received into the order at a private initiathon, with various forms and ceremonies, having partly a literal and partly a symbolical meaning. Some ofthese appear to have been repeated and corrupted after their real intention was forgotten; and it is not impossible that in the course of the familiar re- lations which they are said to have held with the infidels, some of them may have learned andadopted many doctrines and prac- tices which were inconsistent with their profession. It is cerSome years ago. Von Hammer Pürgstall, in an elaborate essay published in the Fundarüben des Orienta, attempted to show fmm medieval monuments, that theorder of the templars was infosted with gnosticisin; but his error has been pointed out by more than one subsequent writer. In fact, Von Hammer totally misunder stood the char, ser of the monuments on which he built his theory.THE KNIGHTS-TEMPLARS. 39tain, that before the end of the thirteenth century, rumors were spread abroad of strange practices, and still stranger vices, in which the templars were said to indulge. The mysterious se- crecy which they maintained, their pride, riches, and power,were quite sufficient grounds in a superstitious age for such charges. Their power made them an object ofalarm to the sor- ereigns of the various countries in which they were established,but their riches proved the cause oftheir final doom.The treasury of Philippe le Bel hadbeen long exhausted, and hehad already tried avariety of expedients for the purpose of raising money, when, in the first years ofthe fourteenth century,he determined to recruit his finances by seizing the immenseproperty ofthe templars. The sinister reports, already believed by many, were encouraged; vague complaints against the corrup- tions of the templars were carried to the pope, and the king of France urged that an inquiry should be instituted. At length one or more knights of the order were induced to make a volun- tary confession of the enormities which they pretended were practised by the templars in their secret conclaves, and then the pontiff yielded to the urgent demands of King Philippe, and agreed that they should be brought to a trial . The richest pos- sessions of the order were in France, for the Temple in Paris was their grand central establishment; and hence Philippe le Bel assumed the right of directing and presiding over the process which was to be carried on against them. He had offered himself as a candidate for admission into the order, and been refused.The knights themselves appear to have had a presentiment of their impending fate, and to have been alarmed at the extent of the popular feeling against them. An English templar meeting aknight who had been newly received into the order, inquired if he had been admitted, and the latter having replied affirma- tively, he added, " If you should sit on the top of the steeple of St. Paul's in London, you should notbe able to see greater mis- fortunes than shall happen to you before you die." The rumors against the order were increased by indiscreet confessions andboasts of a few individuals, which seemed to give consistence tothem. A templar had said to one who did not belong to the order, that in their chapter-general " there was athing in secret that if any one had the misfortune to see it, even were it the king of France himself, nothing would hinder those of the chap- ter from killing him, if it were in their power." Another said," We have three articles among us in our order, which none will ever know, except God and the devil, and we the brethren40 SORCERY AND MAGIC.

of the order." Many stories were reported of individuals who hadbeen secretly put to death, because theyhad been witnesses,bydesign or accident, of the secret ceremonies of the temple,andof the terrible dungeons into which the chieſs of the order threw its disobedient members. One of the knights declared that his uncle "had entered the order in good health, and cheer- ful, with his dogs and falcons, and that in three days he was dead;" and one witness examined before the commission by which the cause of the templars was tried, deposed that he had heard several templars saythat there were points beside those mentioned in the public rules of the order, " which they would not mention for their heads."Inthe autumn ofthe year 1307, the king of France struck the blow which he had been some time contemplating. He invited the grand master, Jaques de Molay, and the chiefs of the order in France, to Paris, under pretence of showing them his favor,andreceived them with every mark of attachment. After hav- ingactedas godfathertoone oftheking's sons,the grandmaster wasone of the pall-bearers at the burial of his sister-in-law on the twelfth ofOctober. Next day, Jaques de Molay, and a hun- dredand forty templars who were in Paris on this occasion,were arrested and thrown into prison. The same day thirty were arrested at Beaucaire, and immediately afterward the tem- plars in all parts of France were seized. The publication of scandalous reports, the invectives of the monkish preachers, an inflammatory letter of the king, every method was employed to excitethe people against them. The grand master, and some of the principal brethren of the order arrested in Paris, were carriedbefore the university, and examined on certain articles of accusa- tion, founded, it was said, on the voluntary confession of two knights of the order, aGascon and an Italian, who, imprisoned for someoffences against the law, had revealed the secrets of the order. These pretended secrets were now made public, proba- bly with much exaggeration and addition. The templars were accused ofrenouncingthe faith of the church, and of spitting and trampling upon the cross, of using ceremonies of a disgusting character at their initiations, and of secret practices of the most revolting description. The general character ofthe act of accu- sation against the templars bore a close resemblance to that of the earlier bull against the Stedingers. It was said that they worshipped the evil one in the shape of an idol, which they looked upon as the patron of their order, and as the author ofall their riches and prosperity, and that they were individually pro-THE KNIGHTS- TEMPLARS. 41tected bya cord that had been passed with mystic ceremony round the idol, and which they wore as a girdle at the waist.This idol they were accused of consecrating, byanointing itwith the fat ofanew-born infant, the illegitimate offspring of a brother ofthe order. A more rational charge was that, founded on the intimate intercourse with the Saracens, of having betrayed the Christians of the East to their unbelieving enemies. They were even accused of having entered into the service of the sultan.Itwas said, further, that they refused to receive the sacraments from those who were alone authorized by the church to communicate them, and that they confessed only to one another and to their chiefs .The process dragged on slowly during more than three years,in consequence of the jealousies which arose among those who were more or less interested in its prosecution. The pope wished to bring it entirely underthe jurisdiction of the church,and to have it decided at Rome. The king, on the other hand,mistrusting the pope, and resolved on the destruction ofthe order,and that none but himself should reap the advantage of it, decided that it should be judged at Paris under his own personal influence. The prosecution was directed by his ministers, Nogaret and Enguerrand de Marigny. The templars asserted their innocence, and demanded a fair trial; but they found few advocates who would undertake their defence, and they were sub- jected to hardships and tortures which forced many ofthem into confessions dictated to them by their persecutors. During thisinterval, the pope's orders were carried into other countries, or- dering the arrest ofthe templars, and the seizure oftheir goods,and everywhere the same charges were brought against them,and the same means adopted to procure their condemnation,although they were not everywhere subjected to the same sever- ity as in France. At length, in the spring of 1316, the grand process was opened in Paris, and an immense number of tem- plars, brought from all parts of the kingdom, underwent a public examination. A long act of accusation was read, some of the heads of which were, that the templars, at their reception into the order, denied Christ, and sometimes they denied expresslyall the saints, declaring that he was not God truly, but a false prophet, aman who had been punished for his crimes; that theyCar encore faisoient- il pis, carun enfant nouvel engendré d'un templier enune pucelleestoit cuit et rosti au ſeu, et toute lagresse ostće; et de celle estoit sacrée et ointe leur ydole.Les grandes Chroniques de St. Denis, odde Paulin Paria,tom. v., p. 190.42 SORCERY AND MAGIC.hadnohope ofsalvation through him; that they always, at their initiation into the order, spit upon the cross, and trod it under foot; that they did this especially on Good Friday; that they worshipped acertain cat, which sometimes appeared to them in theircongregation; that they did not believe in any ofthe sac- raments of the church; that they took secret oaths which they were bound not to reveal; that the brother who officiated at thereception of a new brother kissed the naked body of the latter,often in averyunbecoming manner; that each different province of the order has its idol, which was a head, having sometimes three faces, and at others only one; or sometimes a human skull;tthese idols theyworshipped intheir chaptersand congregations,believing that they had the power of making them rich, and of causing the trees to flourish, and the earth to become fruitful;that they girt themselves with cords, with which these idols had been superstitiously touched; that those who betrayed the se- crets oftheir order, or were disobedient, were thrown into pris- on, and oftenput to death; thatthey heldtheir chapters secretly and by night, and placed a watch to prevent them from any dan- ger of interruption or discovery; and that they believed the grand- master alone had the power of absolving them from their ains. The publication ofthese charges, and the agitation whichhad been designedly got up, created such a horror throughout France, that the templars who died during the process were treated as condemned heretics, and burial in consecrated ground was refused to their remains ,When we read over the numerous examinations of the templars, in other countries, as well as in France, we can not but feel convinced that some ofthese charges,had adegree of ſound- ation, though perhaps the circumstances on which they were founded were misunderstood. A very great number of knights agreed to the general points of the formula of initiation, and we can not but believe that they did deny Christ, and that they spit and trod upon the cross. The words of the denial were, Jereney Deu, or Je rency Thesu, repeated thrice; but most of those who confessed having gone through this ceremony, declared that they did it with repugnance, and that they spit beside the cross, and not on it. The reception took place in a secret room,with closed doors; the candidate was compelled to take off part• Item, quod adorabant quendam catum sibi in ipsa congregatione apparentem quandoque.↑ Item, quod ipsi per singulas provincias habebant ydola, videlicet capita quo ram aliqua habebant tres facies et aliqua unam, et aliqua craneum humanum bab ebent.THE KNIGHTS- TEMPLARS. 43or all of his garments (very rarely the latter), and then he was kissed on various parts of the body. One of the knights exam- ined, Guischard de Marzici, said he remembered the reception of Hugh de Marhaud, of the diocese of Lyons, whom he saw taken into a small room, which was closed up so that no one conld see or hear what took place within; but that when, after some time, he was let out, he was very pale, and looked asthough he were troubled and amazed (fuit valde pallidus et qua- si turbatus et stupefactus). In conjunction, however, with these strange and revolting ceremonies, there were others that showed a reverence for the Christian church and its ordinances, a pro- found faith in Christ, and the consciousness that the partaker of them was entering into a holy vow.M. Michelet, whohas carefully investigated the materials re- (lating to the trial of the templars, has suggested at least an in- genious explanation of these anomalies. He imagines that the form of reception was borrowed from the figurative mysteries and rites of the early church. The candidate for admissioninto the order, according to this notion, was first presented as asinner and renegade, in which character, after the example of St. Peter, he denied Christ. This denial was a sort of panto- mime, in which the novice expressed his reprobate state by spit- ting onthe cross. The candidate was then stripped of his pro- fane clothing, received through the kiss ofthe order into ahigh- er state of faith, and redressed with the garb of its holiness.Forms like these would, in the middle ages, be easily misunder- stood, and their original meaning soon forgotten.Another charge in the accusation of the templars seems to have been to a great degree proved by the depositions of wit- nesses; the idol or head which they were said to have worship- ped, but the real character or meaning of which we are totally unable to explain. Manytemplars confessed to having seen this idol, but as they described it differently, we must suppose that it was not in all cases represented under the same form.Some said it was a frightful head, with long beard and sparkling eves; others said it was a man's skull; some described it as having three faces; some said it was of wood, and others of metal; one witness described it as apainting (tabula picta) rep- resenting the image of a man (imago hominis), and said that when it was shown to him, he was ordered to " adore Christ his creator." According to some, it was agilt figure, either ofwood or metal; while others described it as painted black and white.According to another deposition, the idol had four feet, two be-44 SORCERY AND MAGIC.fore and two behind; the one belonging tothe order at Paris was said to be a silver head, with two faces and a beard. The novices of the order were told always to regard this idol as their savior. Deodatus Jaffet, aknight from the south of France,whohad been received at Pedenat, deposed that the person who inhiscase performed the ceremonies of reception, showed him ahead or idol, which appeared to have three faces, and said," You must adore this as your savior, and the savior ofthe order ofthe Temple," and that he was made to worship the idol, say- ing, " Blessed be he who shall save my soul." Cetus Ragonis,aknight received at Rome in a chamber of the palace of the Lateran, gave a somewhat similar account. Many other witnesses spoke of having seen these heads, which, however, were,perhaps, not shown to everybody, for the greatest number of those who spoke on this subject, said that they had heard speakof the head, but that they had never seen it themselves; and many of them declared their disbelief in its existence. A friarminor deposed in England that an English templar had assured him that in that country the order had four principal idols, one at London inthe sacristy of the Temple, another at Bristelham,athird at Brueria(Bruern in Lincolnshire), and a fourth beyond the Humber.Some of the knights from the south added another circumstance in their confessions relating to this head. Atemplar of Florence, declared that, in the secret meetings of the chapters,one brother said to the others, showing them the idol, " Adore this head. This head is your God and your Mahomet." An- other, Gauserand de Montpesant, said, that the idol was made in the figure ofBaſſomet (in figuram Boffometi); and another, Ray- mond Rubei, described it as a wooden head, on which waspainted the figure of Baphomet, and he adds, "that he worship- ped it by kissing its feet, and exclaiming, Yalla," which he de- scribes as " a word ofthe Saracens " (verbum Saracenorum).Thishas been seized upon by some as a proof that the templars had secretly embraced Mahometanism, as Baffomet or Baphomet is evidently a corruption of Mahomet; but it must not be for- gotten that the Christians of the West constantly used the word Mahomet in the mere signification of an idol, and that it was thedesire of those who conducted the prosecution against the tem- plars to show their intimate intercourse with the Saracens,Others, especially Von Hammer, gave a Greek derivation ofthe word, and assumed it as aproof that gnosticism was the secret doctrine ofthe Temple.THE KNIGHTS-TEMPLARS 45The confessions with regard to the mysterious cat weremuchrarer and more vague. Some Italian knights confessed thatthey hadbeenpresent at asecret chapter of twelve knightsheid at Brindisi, at which agray cat suddenly appeared among them,and that they worshippedit. At Nismes, some templars de- ciared that they had been present at a chapter at Montpelier,atwhich the denon appeared to them in the form ofacat, and promised them worldiy prosperity; and added, that they saw devils in the shape ofwomen. GillerusdeEncreyo, atemplarofthe diocese of Rheims, who disbelieved in the story ofthe cat, deposed that he had heard say, though he knew not by whom, that in some of their battles beyond sea, a cat had appearedto them. An English knight, who was examined at London, deposed, that in England theydid notadore the cat or the idol tohis knowledge,but hehad heard it positively stated thattheyworshippedthe catandthe idol in parts beyond sea.tEnglish witnesses deposed to other acts of" indolatry." It was ofcourse the demon, who presented himself in the form of the cat. Alady, named Agnes Lovecote, examined in England,stated that she had heard that, at a chapter held at Dineslee (Dynnesley in Hertfordshire), the devil appeared to the templars in a monstrous form, having precious stones instead of eyes,which shone so bright that they illuminated the whole chapter;the brethren, in succession, kissed him on the posteriors, and marked there the form of the cross. She was told that oneyoung man, who refused to go through this ceremony, was thrown into a well, and agreat stone cast upon him. Another witness, Robert de Folde, said that he had heard twenty years ago, that in the same place, the devil came to the chapter once ayear, and flew away with oneofthe knights,whomhe took as a sort of tribute. Two others deposed that certain templars confessed to them that at agrand annual assembly inthe county of York, the templars worshipped acalf. All this is merehear- say, but it shows the popular opinion of the conduct ofthe or- der. Atemplar examined in Paris, named Jacques de Treces,who said that he had been informed that at secret chapters held at midnight, ahead appeared to the assembled brethren, added,that one of them" had a private demon, by whose council he was wise and rich."‡•Audivit tamen ab aliquibus dici, de quibus nonrecordatur quod quidam catus apparebatultramare in preliis eorum, quod tamennoncredit.f Respondit quod inAnglianon adorant catum nec idolum, quod ipse sciat; sed audivit bene dici, quod adorant catum et idolum in partibus transmarinis.$Audivit tamendici postquam fuit in ordine, quod dictus fraterRadulphushabe- bat dæmonem privatum, cujus consilio crat sapiensetdives.40 SORCERY AND MAGIC.Absurd as these accusations may appear to us at the present day, they were then believed, and helped as much as anything else to insure the condemnation of the order. The aim of kingPhilippe was secured; he seized uponthe whole treasure of the temple in France, and became rich. Those who ventured to speak in defence of the order were brow-beaten, and receivedlittle attention; the torture was employed to force confessions;fifty-four templars who refused to confess were carried to thewindmill of St. Antoine, in the suburbs of Paris, and there burnt;and many others, among whom was the grand-master himself,were subsequently brought to the stake. After having lasted two or three years, the process ended in the condemnation and suppression of the order, and its estates were given in some countries to the knights of St. John. It was in France that thepersecution was most cruel; in England, the order was suppressed, but no executions took place. Evenin Italy,the sever- ityof the judges was not everywhere the same; in Lombardyand Tuscany, the templars were condemned, while they were acquitted at Ravenna and Bologna. Theywere also pronounced innocent in Castile, while in Arragon they were reduced by force, only because they had attempted to resist by force of arms;and both in Spain and in Portugal they only gave up their ownorder to be admitted into others. The pope was offended at the lenity shown toward them in England, Spain, and Germany.The order of the temple was finally dissolved and abolished, and its memory branded with disgrace. Some of the knights aresaid to have remained together, and formed secret societies;from one of which it has been supposed that the modern free- masons are derived. This, however, is a doubtful question,which will perhaps never be cleared up..•The history of the suppression of the templare was trented in a large work by the historian Dapay, in which numerous documents relating to the process wereprinted MRaynouard pubbed, in 1813, & critical essay on the subject, in which にhe put himself forward as the champion of the order M. Michelet has more recently printed the original examinations and other documents of the process in thecollection ofhistorical documents pubished by direction of the French government;and he has treated the matter at considerable length and with much research in the third volume of his Histoire de France" Amanuscript ofthe fourteenth century in the Cottonian hbrary in the British Museum, (MB Cotten. Jairus B. XII ) con- trine a considerabie portion of the depontions of the witnesses examined in EnglandTHE KNIGHTS-TEMPLARS. 45The confessions with regard to the mysterious cat were much rarer and more vague. Some Italian knights confessed that they had been present at a secret chapter oftwelve knights held at Brindisi, at which a gray cat suddenly appeared among them,and that they worshipped it. At Nismes, some templars de- clared that theyhad been present at a chapter at Montpelier,at which the denon appeared to them in the form of a cat, and promised them worldly prosperity; and added, that they saw devils in the shape ofwomen. Gilletus de Encreyo, a templar of the diocese of Rheims, who disbelieved in the story ofthe cat, deposed that he had heard say, though he knew not by whom, that in some of their battles beyond sea, a cat had ap- peared to them. An English knight, who was examined at London, deposed, that in England they did not adore the cat or the idol to his knowledge, but he had heard it positively stated that they worshipped the cat andthe idol in parts beyond sea.t English witnesses deposed to other acts of" indolatry." It was of course the demon, who presented himself in the form of the cat. A lady, named Agnes Lovecote, examined in England,stated that she had heard that, at a chapter held at Dineslee (Dynnesley in Hertfordshire), the devil appeared to the templars in a monstrous form, having precious stones instead of eyes,which shone so bright that they illuminated the whole chapter;the brethren, in succession, kissed him on the posteriors, and marked there the form of the cross. She was told that oneyoung man, who refused to go through this ceremony, was thrown into a well, and a great stone cast upon him. Another witness, Robert de Folde, said that he had heard twenty years ago, that in the same place, the devil came to the chapter once ayear, and flew away with one ofthe knights, whom he took as a sort of tribute. Two others deposed that certain templars confessed to them that at a grand annual assembly inthe county of York, the templars worshipped a calf. All this is mere hear- say, but it shows the popular opinion of the conduct ofthe or- der. Atemplar examined in Paris, named Jacques de Treces,who said that he had been informed that at secret chapters heldat midnight, a head appeared to the assembled brethren, added,that one of them"had aprivate demon,bywhose council he waswise and rich."‡•Audivit tamen ab aliquibus dici, de quibus non recordatur quod quidam catus apparebatultramare in preliis eorum, quod tamen non credit.f Respondit quod in Anglianon adorant catum nec idolum, quod ipse sciat; sed audivitbenedici, quod adorant catum et idolom in partibus transmarinis.Audivit tamen dici postquam fuit in ordine, quod dictus frater Radulphus habe- bat dæmonem privatum, cujus consilio crat sapiens etdives.40 SORCERY AND MAGIC.Absurd as these accusations may appear to us at the present day, they were then believed, and helped as much as anything else to insure the condemnation of the order. The aim of king Philippe was secured; he seized upon the whole treasure of the temple in France, and became rich. Those who ventured to speak in defence of the order were brow-beaten, and received Jhule attention; the torture was employed to force confessions;fifty-four templars who refused to confess were carried to thewindmill of St. Antoine, in the suburbs of Paris, and there burnt;and many others, among whom was the grand-master himself,were subsequently brought to the stake. After having lasted two or three years, the process ended in the condemnation and suppression of the order, and its estates were given in some countries to the knights of St. John. It was in France that the persecution was most cruel; in England, the order was sup- pressed,but noexecutions tookplace. Evenin Italy, the sever- ity of the judges was not everywhere the same; in Lombardy and Tuscany, the templars were condemned, while they were acquitted at Ravenna and Bologna. They were also pronounced innocent in Castile, while in Arragon they were reduced by force, onlybecause theyhad attempted to resist by force of arms;and both in Spain and in Portugal they only gave up their own order to be admitted into others. The pope was offended at the lenity shown toward them in England, Spain, and Germany.The order of the temple was finally dissolved and abolished, and its memory branded with disgrace. Some of the knights are said to have remained together, and formed secret societies;from one of which it has been supposed that the modern free- masons are derived. This, however, is a doubtful question,which will perhaps never be cleared up..The history of the suppression of the templars was treated in a large work by thehistorian Dupay, inwhich numerous documents relating to the process wero printed. M. Raynouard published, in 1813, & critical essay on the subject, in which beput himself forward as the champion of the order. M. Michelet has more re- centlyprinted the original examinations and other documents ofthe process in the collectionofhistorical documents published by direction of the French government |and hehas treated the matter at considerable length and with much research in the third volume ofhis" Histoire de France." Amanuscript ofthe fourteenth century Inthe Cottonian library in the British Museum, (MS Cotten. Julius B. XII) con- taine a considerable portion of the depositions of the witnesses examined in EnglandENGUERRAND DE MARIGNY. 47

CHAPTER IV. SORCERY IN FRANCE-THE CITIZENS OF ARRAS.

In France, the belief in sorcery appears to have been more prevalent at this early period, even than in England, and about the middle of the fifteenth century it became the ground of one of the most remarkable acts of wholesale oppression that the history of that age has preserved to us. We have scenhow, as early as the thirteenth century, the charge of sorcery had been used as one of the means of branding with infamy Xthe naine of the Waldenses or Vaudois; they were accused of selling themselves to the devil, of passing through the air mount- ed on broomsticks to a place of general meeting, where they did homage to the demon, and where they had preaching, and did various acts of impiety and sinfulness. Several persons accused oftaking part in these meetings were put to death, and the meeting itself was often characterized by the name of a Vaudoisie or a Vaudcric. The secresy of the meetings of persecuted religious sectaries gave a certain plausible appearance to such stories.Wehave seen, at the commencement of the fourteenth century,the same hated and fearful crime of sorcery deeply mixed up with the charges brought against the unfortunate templars; and it was not unfrequently used then and in subsequent times to ruin the character of high state offenders .One of its victims was the powerful minister of Philippe le Bel, Enguerrand de Marigny, the same who had conducted the execution of the templars, and who thus fell under stroke of the deadly weaponwhich he hadconjuredup for the destruction 1of others. After the death of that monarch iu 1315, Enguerrand was thrown into prison, and accused of various acts of extortionand other crimes in abuse of the confidence of his late master,at the instigation of some of the princes of the royal family of France, whose enmity he had provoked, especially ofthe counts of Valois and St. Pol. Philippe's successor, Louis, showed some inclination to save Enguerrand, and his trial was making little progress, when it was suddenly published abroad that he had entered into a conspiracy to compass the death of his two principal accusers. Itwas stated that Enguerrand had sent for hiswife, the lady of Marigny, her sister the lady of Chantelou,48 SORCERY AND MAGIC.and his brother, the archbishop of Sens, who came to him in his prison, and there held counsel together on the best method of effecting the deaths of the two counts. The ladies, after leaving the prison, sent for alame woman, who appears to have dealt in alchemy-qui fesoit l'or-and a mauvais garçon, named Paviot,andpromised them a great sum of money if they would make

• certain faces whereby they might kill the said counts." The "faces," or images, were accordingly made of wax, and baptized in the devil's name, and so ordered " by art magic," that as they driedup the counts would have gradually pined away and died.

Butaccidentally, as we are told, the whole matter came to the ears ofthe count of Valois, who gave information to the king,andthe latter then consented to Enguerrand's death. Enguer- rand and Pariot were hanged on one gibbet; the lame woman was burnt, and the two ladies were condemned to prison. In 1334, the lady of Robert count of Artois, and her son, were thrownintoprison on a suspicion of sorcery; her husband had been banished for crimes of a different nature .The chronicle of St. Denis, in which is preserved the account of the trial of Enguerrand de Marigny, furnishes a singular in- stance of the superstitious feelings of the age. In 1323, a Cis tercian abbot was robbed of a very considerable sum of money.He went to a man of Château-Landon, who had been provost of that town, and was known by the name of Jehan le Prevost, toconsult on the best way of tracing the robbers, and by his advicemade an agreement with a sorcerer, who undertook to discover them and oblige them to make restitution. Abox was first made,and in it was placed ablack cat, with three days' provision of bread sopped in cream, oil that had been sanctified, and holy water, and the box was then buried in the ground at a cross road, two holes having been left in the box, with two long pipes,which admitted sufficient air to keep the cat alive. After three days the cat was to have been taken out and skinned, and the skin cut into thongs, and these thongs being made into agirdle,the man who wore it, with certain insignificant ceremonies,might call upon the evil one, who would immediately come and answer any question he put to him.Ithappened, however, that the day after the cat was buried, aparty of shepherds passed over the spot with their sheep and dogs, and the latter, smelling the cat, began to bark furiously andtear upthe ground with their feet. The shepherds, aston- ished at the perseverance with which the dogs continued to scratch the ground, brought the then provost of Château-Landon۱۰THE MALADY OF CHARLES VI. 49to the place, who had the ground excavated, and foundthe box and cat. Itwas at oncejudged to be an act of sorcery, and wasthe subject of much scandal, but no traces could be discoveredof the persons who had done it, until at last the provost found the carpenter who had made the box for Jehan le Prevost, and thus the whole matter came to light, and two persons were burnt for the crime .Later on in the century, in the reign ofthe weak Charles VI. ,the superstitions of the vulgar were again mixed up with the highest affairs of the state. It was in 1393 that this prince ex- perienced the first attack of that painful malady which affected his reason, and rendered him unfit for several years to fulfil the duties of his high station. People in general ascribed his madness to the effects of sorcery, and they pointed to his beloved Italian sister- in-law, the young and beautiful duchess of Orleans,as the author of it. This lady was avisconti, the daughter of the rich and powerful duke of Milan: and it appears that at this time Lombardy, her native land, was celebrated above all otherparts for sorcerers and poisoners. The wise ministers of the court judged it necessary to set up one sorcerer against another,and a man of this stamp, named Arnaud Guillaume, was brought from Guienne to cure the king by his magic. Arnaud was inevery respect an ignorant pretender, but he possessed abook to which he gave the strange title of Smagorad, the original of which he said was given by God to Adam, to console him for the loss of his son Abel; and he pretended that any one who possessed this book was enabled therebyto hold the stars in sub- jection, and to command the four elements and all the objects theycontained. This man gave credit to the general opinion by asserting positively that the king lay under the power of sorce- ry; but he said that the authors of the charm were working so strenuously against him, that it would take much time before he could overcome them. The clergy, inthe meantime, interfered to put a stop to proceedings so contrary to the sentiments of the church, and the king having recovered, Arnaud Guillaume seems tohave fallen back into his original obscurity. Another attack followed rapidly, but the magician was not recalled, although people still believed that their king was bewitched, and they now openly accused the duke of Milan himself as the sorcerer.In 1397, King Charles was again the victim of aviolent atAllegantes quod in Lombardia, unde ducebat originem, intoxicationes et sorti- legiavigebantplus quam aliis partibus. The Chronique du religieux de St. Denis,which is myauthority for these facts.550 SORCERY AND MAGIC.tack. Onthis occasion the province ofGuienne, which appears tohave been celebrated for persons of this description, contrib- uted toward his cure by sending two persons to counteract the influence under which he was believed to have fallen. Thesemen, who were by profession Augustine friars, were received at court with every respect and honor, and were lodged in the châ- teau ofSt. Antoine. They, like their predecessor, delayed their operations, amusing people with formalities and promises, while they lived in luxury and debauchery, and used their influence over people's minds to corrupt their wives and daughters. At last their character became so apparent, that, after having been subjected to a fair trial, they were conducted to the Grève at Paris, where they were at first publicly degraded from their or- der, and then beheaded. But even their fate was no warning to others; for when, in 1403, the king was laboring under another attack of his malady, two sorcerers, named Poinson and Bri- quet, who resided at Dijon in Burgundy, offered to effect his cure. For this purpose they established themselves in a thickwood not far from the gates of Dijon, where they made a magic circle of iron of immense weight, which was supported by iron columns ofthe height of a middle-sized man, and to which twelve chains of iron were attached. So great was the popular anxiety for the king's recovery, that the two sorcerers succeeded in per- suading twelve ofthe principal persons of the town to enter the circle, andallow themselves to be fastened by the chains. Thesorcerers then proceeded with their incantations, but they were altogether without result. The bailif of Dijon, who was one of the twelve, and had averred his incredulity from the first, causedthe sorcerers to be arrested, and they were burnt for their crime.The duke of Orleans appears to have fallen under the same suspicion of sorcery as his Italian consort. After his murder by order of the duke of Burgundy-the commencement of thosetroubles which led to the desolation of France-the latter drewup various heads ofaccusation against his victim as justifications of the crime, and one ofthese was, that the duke of Orleans hadattempted to compass his death by means of sorcery. Accord- ing to this statement, he had received a magician-another apostate friar into his castle of Mountjoie, where he was em- ployed in these sinister designs. He performed his magical ceremonies before sunrise on a neighboring mountain, where two demons, named Herman and Astramon, appeared to him;and these became his active instruments in the prosecution of hisdesign.WITCHCRAFT AT ARRAS. 51Manyother such cases no doubt occurred in the annals ofthis period. Every reader of history knows that the most serious crime laid to the charge of Jeanne of Arc was that of sorcery,for which chiefly she was condemned to the stake. It waspre- tended that she had been in the habit of attending at the witches'sabbath which was held on the Thursday night of every week,ata fountain by the fairies' oak of Bourlemont, near Domremy,her native place; that thence she was sent forth to cause war and slaughter; that the evil spirits had discovered to her amagic sword concealed inthe church of St. Catherine at Fier- bois, to which, and to charmed rings and banners which she bore about with her, she owed her victories; and that by means of sorcery she had gained the confidence and favor of the king and the duke of Bourbon. She was gravely condemned onthese charges by the faculty of theology of the university of Paris.The belief in the nightly meetings, or sabbath of the witches,had now become almost universal. We learn that it was very prevalent in Italy about the year 1400, and that manypersons were accused of having been present at them, and of having denied their belief in the church, and done homage to the evil one, with various detestable acts and ceremonies. It was halfa century later that this belief was made the ground-work of aseries of prosecutions in Artois and Flanders, the only object of which appears to have been revenge and extortion. We know nothing, however, ofthe events which preceded and led to them.Aparticular account of the proceedings has been left us by acontemporary writer, Jacques du Clerc, who appears to have been present, and shorter accounts are preserved in one or two of the old historians. The term Vauldois is here usedsimply in the sense ofa sorcerer.ras.Atthe time of which we are speaking, a Jacobin monk, named Pierre le Broussart, was inquisitor of the faith in the city of Ar- About the feast ofAll-Saints, 1459, a young woman, some- what more than thirty years of age, named Demiselle, who lived by prostitution (afemmede follie vic), in the city ofDouai,was suddenly arrested at that place by Pierre le Broussart's or- ders, and carried prisoner to Arras, where she was broughtbefore the municipal magistrates, and by them, at the inquisitor's demand, given over to the ecclesiastical arm, and thrown into the bishop's prison. When she asked her persecutors why she wasthustreated,they only condescended to inform her that she would hear in goodtime, and one ofthem asked, byway ofrail52 SORCERY AND MAGIC.lery, ifshedid not knowahermit named Robinet de Vaulx. She replied in consternation, "Et que checy? cuide ton que je sois Vauldois?"-" And what of that? do they think me awitch?"In fact, Robinet de Vaulx, who was a native of Artois, buthad lived for some time as ahermit inthe province of Burgundy,had recentlybeen burnt for the crime of sorcery, or Vaulderie,at Langres, and she could only suppose, by the allusion to his name, that she was now accused of the same crime. Accord- ingly, it was soon afterward made known that Pierre le Brous- sart had been at the chapter-general ofthe friars' preachers (or Jacobins), held that year at Langres, at which Robinet de Vaulx had been condemned; that on his trial, Robinet had confessed that there were a great number of sorcerers in Artois, men and women; and, that, among others, he had named this woman,Demiselle, dwelling at Douai, and a man named Jehan Levite,who was known by the nickname of abbé de peu de sens (the abbot of little sense). On his return fromthe chapter, Broussart had, as he pretended, acted on this information, and caused De- miselle to be arrested. She was examined and put to the tor- ture several times before the vicars ofthe bishop of Arras, and,among the rest, master Jacques Dubois, a doctor in theology,canonand dean of the church of Notre Dame at Arras, madehimself most busy and active, and labored most in interrogating her. After having been very cruelly tortured, the miserable woman was at length induced to confess that she had been pres- ent at the Vaulderie, or meeting ofsorcerers, where she had seenand recognised many persons, and, among others, the said Jehan Levite, known as the abbé depeu de sens, whowas a painter, and then resided at Arras, but where he was at the time of her examination she did, not know. The inquisitor of the faith, after much trouble, found him living at Abbeville in Ponthieu, and hadhim seized and brought to Arras, where he arrived on the 25th of February, and was immediately committed to the bishop's prison. The abbé de peu de sens, atthe moment of being taken,appears to have lost the little sense he possessed, for he at- tempted to cut off his own tongue with a penknife, and maimed himselfso much that he was for some length of time unable to speak. The inquisitors said that he did this to avoid making anyconfession; and they subjected him to a close examination and cruel tortures, tuntil they forced him to make an avowal in writing, that he had been at the Vaulderie, and that he had seen there many people of all estates, men and women, nobles and burghers, and even ecclesiastics, whose names and surnames heWITCHCRAFT AT ARRAS. 53gave. In consequence of this information, Huguet Camey, abarber, known commonly by the name of Paternoster; Jehan le Ferre, a sergeant of the échevins of the city of Arras; Jeanne d'Auvergne, the mistress ofthe new baths ofthe city; andthree prostitutes of Arras, known by the familiar appellations of Be- lotte, Vergengen, and Blanequinette; were all thrown into the bishop's prison, and subjected to the same interrogations and tortures as the others .Whenthebishop's vicars sawthe mattergoing on in this way,and the number of persons accused increasing daily, they began to dread the consequences, and were inclined to put a stop tothe proceedings. Indeed, it was understood to be their intention to setall the prisoners at liberty at Easter. But Jacques Dubois,the dean of Arras, who had already shown himself such an active inquisitor, opposed violently this act of leniency, and offered himself as their accuser, being supported in this by a bigoted friar minor, John, bishop of Bayrut and suffragan of the church of Arras. Still fearful that he might not be successful, the dean went to Peronne, and obtained a private interview with the count of Estampes, who came in haste to Arras, called before him the bishop's vicars, enjoined them to proceed energeticallyagainst the prisoners, as it was their duty to do, or he would take the affair intohis own hands, and then returned to Peronne.The vicars did not venture to disobey the count, because, if by their negligence they let the cause go out of their court, it im- plied a loss or diminution of their privileges.The prisoners were again subjected to the torture, and, as it appears, the number of persons accused by them was consider- ably increased. The bishop's vicars were more and more embarrassed, and tried to relieve themselves by sending acopy of the examinations to Cambray, for the advice of Gilles Carlier, adoctor of theology, seventy-two years of age, dean ofthe church ofNotre Dame of Cambray, and " one of the most notable clerks in Christendom, as was said;" and another " très notable clerc,"Master Gregoire Nicollay, canon and official of the bishop of Cambray. These two notables, having carefully and attentively readthe confessions, gave it in writing as their opinionthatthey should only punish the prisoners leniently, and not proceed to extremities, if they had committed no murders, and had not abused the body ofChrist (that is the consecrated host). Master Jacques Dubois and the titular bishop of Bayrut were much irri- tated at this decision. They proclaimed it as their opinion that the prisoners ought all to be burnt, and that even those who did 5°54 SORCERY AND MAGIC.not confess should be condemned, if four ofthose who confessed agreed in accusing the same person; and these two dignitaries used their utmost diligence to bring this opinion into effect. Du- bois declared publicly, that he knew things at which, if made known, "people would be much abashed," and that he knew that all who were accused were justly accused. He said that bishops and even cardinals had been at the Vaulderie, or sab- bath, and that the number of persons compromised in it was so great, that, if they had only some king or great prince to head them, they would rebel against the whole world. The bishop ofBayrut had held the office ofpenitentier to the pope, and was said to connaitre moult des choses; and the historian tells us thathehad" such an imagination," that as soon as he saw people,he at once judged and said whether they were Vauldois or not (averitable Matthew Hopkins ofthe fifteenth century). This man and Dubois sustained, that when a man was once accused ofthis crime, from that moment nobody, even father or mother,or wife, or brother, or child, ought to take his part, or hold any communication with him. At this time, another citizen of Arras,a wood-merchant, was accused and thrown into prison; and the count of Estampes was prevailed upon to write a letter to the vicars, rebuking them for their tardiness.Atlength, a scaffold was raised in the public place of the city of Arras, and, amid an immense concourse of people, all the prisoners were brought forth, each with a mitre on his head, on which the devil was painted in the form in which he had ap- peared at the Vaulderie. They were first exhorted bythe in- quisitors, and their confession was then read to them, in whichthey avowed that when they wished to go to the Vaulderie, they took acertain ointment which the devil had given them, rubbed alittle wooden rod and the palms of their hands with it, and thenplacedthe rod between their legs, upon which they were suddenly carried through the airto the placeofassembly. There they found tables spread, loaded with all sorts ofmeats and with wine, and a devil in the form of a goat, with the tail of an ape,and a human countenance. They first did oblation and homage to him, offering him their soul, or at least some part of their body, and then, as amark ofadoration, kissed him behind, holding burning torches in their hands. The abbé de peu de sens was stated to have held the office of master of the ceremonies atthese meetings, it being his duty to make the new-comers do their homage. After this, they all trod on the cross, spit upon it, indespite of Jesus and the Holy Trinity, and performedWITCHCRAFT AT ARRAS. 55other profane actions. They then fell to eating and drinking,and the meeting ended in a scene of indescribable debauchery,in which the demon took alternately the forms ofeach sex. Af- ter anumber of wicked actions, the devil preached to the assem- bly, and forbade them to go to church, or to hear mass, or to touchholywater, or perform any other Christian duty. The assembly was stated to have been most commonlyheld at a fountain inthe wood of Mofflaines, about a league from Arras, but sometimes in other places, and, on some occasions, theyhad gonethither onfoot.Whenthis confession had been read, the prisoners were pub- licly asked if they acknowledged its truth, and theyall answered with a clear voice, " Yes," after which they were taken from the scaffold, and carried to the town-hall. Their sentence wasthen published in French and Latin, and they were delivered over to the secular power, to do execution upon them as rotten and stinking members ofthe church ofChrist. Their inheritanceswere forfeited to the count, and their goods (the better share of the booty in this instance) to the bishop. When it was announced to the prisoners that they were condemned to death, the women burst into fearful screams and lamentations, and they all declared themselves innocent, and called for vengeance on Jacques Du- bois, who, they said, had induced them to make the confessionwhich he had put into their mouths, by the promise that on that condition he would save their lives. They persisted in declar- ing their innocence to the last, which "moved people to great thought and murmurs, " some asserting that they were wrongful- ly condemned, while others said it was the devil who had made them obstinate, that they might not relinquish his service. The abbé de peu de sens was the first that was burnt; and his fateexcited much commiseration, for he was between sixty and sev- enty years of age, a painter and a poet, who had been welcome everywhere, because he composed and sung songs well; and it was observed, that he had made beautiful ditties and ballads inhonor of the blessed Virgin; but there were people malicious enough to say, that when he sung these, he took off his hat atthe end, and said in a low voice, " Ne deplasse à mon maistre?"The woman Demiselle, who had beenthe first person accused,was carried to Douai to be burnt there. Hitherto, the accused had been all poor people, and chiefly persons of very equivocal character. Their depositions, as far as they compromised others, were kept in the greatest secresy;but itwas after their execution that the real designs oftheprose- cutorsbegan to show themselves. Late in the evening ofthe 16th56 SORCERY AND MAGIC.

of July, 1460, the governor of Peronne, Bauldwin, lord of Noy- alles, came to Arras, and arrested, on an accusation of Vaulderie, Master Anthoine Sacquespée, one of the échevins of the city,and avery rich burgher, and delivered him into the custody of the lieutenant of Arras, who committed him to the bishop's prison.The following morning, another of the échevins, Jehan Josset,andthe citysergeant, Henriet de Royville, bothmenofsubstance,were imprisonedinthecourse ofthe day; the fear and conster- nation of the citizens became so great, that several of the most wealthy attempted to save themselves by flight; but they were immediately pursued by the officers of the count of Estampes,and brought back to be imprisoned along with their companions.Some of them were followed as far as Paris; several other per- sons, all chosen apparently for their wealth, were arrested in the course of the following days, among whom was the lord of Beauffort; and the affair made so much noise, that even in dis- tant parts of France, a traveller who was known to have come from Arras, could with difficulty find anybody who would give himlodgings..Afew of the persons thus seized were set at liberty, because they would not confess, and only one, or two, or three witnesses haddeposedto having seen them at the sabbath; but the rest ac- cused only on the evidence forced from prostitutes and others,whohad been put to death, and were therefore not forthcoming to be cross-examined or confronted with the persons they ac- cused, were treated with the utmost rigor. The city of Arraswas in the greatest consternation; trade was at a stand; and peoplewere seizing every possible excuse to leave it. Atlength theaffair reached the ears of the duke of Burgundy, and it was discussedbefore him and the learned people ofhis court at Brus- sels, and at their suggestion, the opinion of the university of Louvaine was taken. There was found much division of opin- ion, however, among the learned clerks; for some declared loud- lytheir belief that this crime of Vaulderie was not real, but amere illusion; while others as resolutely sustained the contrary.The duke, however, interposed his authority so far, that from this time no other persons were arrested, and he sent to Arras one ofhis confidential courtiers to watch the trials, which were pushed forward as rapidly as possible byDubois and his col- leagues.On the 12th of October, 1460, the five pisoners of most im- portance for their wealth or position, were brought forth, and, to the surprise ofeverybody, the lord ofBeauſſort made a voluntaryTHE LORD OF BEAUFFORT. 57confession, that he had been acquainted with the three prostitutes who had already perished at the stake, and that he had allowedhimself to be overcome by their wicked persuasions, in conse- quence of which he had, in his own house, anointed a stick and his own body with the ointment whichtheyhad given him, and that he was immediately carried awayto the wood of Mouſlaine,where he found a great multitude of persons of both sexes con- gregated together. He said that the devil presided over the as- sembly in the form of an ape, and that he had done homage to him, and kissed one of his paws. He expressed the greatest contrition for his crime, and begged for mercy of his judges.Many of the other prisoners sustained the utmost extremity of torture, and still asserted their innocence; but the confession ofthe lord of Beaufort had its effect in giving credit to the accusa- tions of the inquisitors, who declared publicly that antichrist wasborn, and that the Vaulderie was preparing the way for him.All the prisoners were found guilty, and the sentence was con- firmed by the duke, but none of them were put to death. The lord of Beauffort was condemned totenyears' imprisonment, and to a heavy fine, which went chiefly to the church and to the inquisitors. The others were similarly punished with various de- grees of fine and imprisonment.Anew incident in this tragedy occurred at the beginning of the year 1461, which seemed like a judgment of Providence on one of the most busy persecutors of the good citizens of Arras.Master Jacques Dubois, dean of the church of Notre Dame, as he was on his way to the town of Corbey, was suddenly struck with a paralytic attack, which deprived him of his senses. Hewas carried to Paris, but medical aid was of no avail. He recovered the use of his senses, but he remained in a state of extreme bodily weakness, his members trembled and shook when he attempted to use them and he lingered on miserably in his chamber till the month of February, when he died. All who be- lieved in the truth of the Vaulderie, said that he had been bewitched by some of the sorcerers in revenge for the activity he had shown in bringing them tojustice.But it turned out that the inquisitors, in their eagerness for the plunder, had struck too high. The lord of Beauffort, indignant atthe treatment he had experienced, prosecuted hisjudges, and carried his causo before the parliament of Paris, where it was pleaded by his counsel in June, 1461. The latter laid open,with a very unsparing hand, the illegal and tyrannical conduct ofthe inquisitors; showed that the confessions ofthe prisoners68 SORCERY AND MAGIC.hadbeen forced from them bythe torture, and that they had been allowed to make no defence; and stated, that, at the trial, thelord ofBeauffort had himself been put to the torture, and persist- ing in asserting his innocence, had been carried back to prison,where he was visited by Master Jacques Dubois, the dean of Notre Dame above mentioned, who had begged him on his knees to make a confession and acknowledge that he had been present at the Vaulderie, pretending that he made this request for the sake ofhis children and family, as it was the only way in which hecould save him from the stake, in which case his property and estates would be confiscated, and his children reduced to pover- ty; that when the lord ofBeauffort represented to Dubois in re- ply, that he was already bound by the oath he had taken to his own innocence, and which he could not contradict, the dean toldhim not to be uneasy onthat point, as he would undertake to ob- tain an absolution for him. It was now remembered that whenthe first victims of the inquisitors were carried to execution,they had asserted that all they had said in their confessions was untrue, and that Jacques Dubois had promised them he would save their lives if they would say it. The parliament at once acquit- tedthe lord ofBeauſſort and set him at liberty. The other pris- oners were then sent for by the parliament, and their cases hav- ing been severally examined into, they were also released from the penalties to which they had been condemned, and sent hometo their families. Thus ended the persecution of the sor- cerers of Arras, an extraordinary example of the lengths towhichpeople maybe ledby ignorance and superstition.-

CHAPTER V.THE LORD OF MIREBEAU and Pierre d'estaING THE ALCHEMIST.

At the same period with the persecution of the citizens of Arras for Vaulderie or sorcery, another town in France was the scene of events equally characteristic of an age when great troubles frequently arose out of what would now be considered the most contemptible superstitions of the vulgar. The science of alchemy was closely allied to that of magic: both were grounded in the desire to become master of the secret and mys- terious workings of nature. The former especially addressedTHE LORD OF MIREBEAU. 59itself to the covetous feelings of mankind, and found dupes in everyclass of society, although old Chaucer'sjudgmentwascon- stantly verified in the result-"This cursed craft who so wol exercise,He shal no good have, that himmay suffice:For all the good he spendeth thereabouteHe lesen shal, thereofhave I no doubte."Thehistory ofalchemy in the middle ages would make a book of itself; I will not enter upon it, but proceed to my narrative,which furnishes a pertinent illustration of the dictum of the old English poet.One day, at the beginning of the month of November, 1455, aman named Pierre d'Estaing, a practitioner in medicine, who stated that he was attached to the household of the duke of Bourbon, arrived suddenly and hurriedly at the convent of the Jaco- bins inthe town of Dijon, and claimed protection under the right of asylum whichthe house of this order enjoyed by especial priv- ilege. He refused, however, to inform them of the circum- stances which had placed his life in danger. He remained safeunder shelter ofthe immunities ofthe place a few days, until on Friday, the 7th of November between eight and nine o'clock in the morning, Jean de Beauffremont, lord of Mirebeau and Bour- bonne, a powerful baron of the neighborhood, came to the post- ern-gate of the monastery, on pretence of hearing mass, accom- paniedby two ofhis bastard children (one ofwhom was aJaco- bin monk) and a party of armed retainers. Their horses had been placed secretly in the stable of an adjoining inn. The in- truders marched direct into the cloisters, and there seized Pierre d'Estaing, whom they found sitting under the arcade, and, in spite of the cries and resistance of the monks, who had been brought together by the noise of these violent proceedings,dragged him to the outside of the convent, where they ordered him to mount ahorse which had been brought there in readiness.On his refusing to obey, the lord of Mirebeau drew his dagger,and struck him on the head, so as to produce an effusion of blood; and after giving him several blows with the fist, they bound him with cords and tied him on the horse's back. Thewhole partythen rode off at full gallop, succeeded in passing one ofthe gates ofthe townbefore itcouldbe closeduponthem, and made for the castle of Mirebeau, wheretheir prisonerwasthrownintoMeanwhile the castlethe dungeon good. town of Dijon was thrown into a great uproar. The mayor and échevins met the same day. Ade-GO SORCERY AND MAGIC.1-tailed procès-verbal was drawnup by the municipal officers, and witnesses were heard, who all confirmed the account given by the monks. Not only had there been a flagrant breach of the privileges secured to the town by its charter, which gave tothe municipal officers the sole right of arrest within the town and its jurisdiction, but a convent, protected by the strongest sympathics ofthe municipality, had been openly violated. The monastery ofthe Jacobins was, indeed, under the special juris- diction of the mayor and échevins; and it was within its walls that, for half a century, the municipal elections had always taken place. On the morrow Master Etienne Berbiscy, lieutenant of the mayor, and Master Mougin Lacorne, secretary ofthe munici- pality(or, as we should say, town-clerk), were sent to Mirebeau,todemand of its lord, Jean de Baufſremont, reparation for the in- juriesdone to the privileges of Dijon; but he made evasive an- swers, and evidently wished to gain time. After vain attempts ,on the part of the town, to bring their opponent to reason by friendly expostulations, the authorities proceeded to act with the vigorthat so frequently characterized the measures of the mu- nicipal bodies in the middle ages. On the 13th of November,Philippe Bergain, the sergeant and crier ofthe town, summoned,by sound of trumpet, in all the streets and places of Dijon, the lord Jean de Bauffremont and his accomplices, to appear before the mayor, on Monday, the 24th of November, at two o'clock in the afternoon, on pain of confiscation of all the goods he pos- sessed inDijon, and of perpetual banishment from the town and its jurisdiction.The town had met with a formidable antagonist in Jean deBauflremont, who quietly set the municipal authorities at defi- ance. He happened to possess no goods within the limits oftheir jurisdiction, so that their only hope of obtaining justice was bycalling forthe interference oftheir feudal lord, the duke ofBur- gundy, to whom, and to his house, the lord of Mirebeau had done Important services. Jean de Bauffremont had accompanied theduke Jean-sans-Peur to the siege of Bourges, in 1412; in 1417 hewasone ofthe captains who besieged the castle of Nogent,and who received its capitulation in the name of the duke: and inthe year ensuing, he had bravely repulsed the troops of the king of France, which were ravaging the frontiers ofthe duchy.In fact, he had shown himself, through these desolating civil wars, one of the bravest and most devoted adherents ofthe Burgundianparty. At the first glance, therefore, the success of an application to theduke appearedto be very doubtful. But, amid1THE LORD OF MIREBEAU. 61the constant troubles and hostilities of the middle ages, the lead- ingmeninthe municipal towns learned tobe at once brave cap- tains and skilful diplomatists; and we shall see in the sequel thatthose of Dijon were not deficient, at least in the qualifications of the latter.The duke of Burgundywas at this time in Holland, at the Hague, whither the mayor and échevins sent messengers with letters, placing themselves under his special protection. They made a full statement ofthe affair, pleaded their chartered rights and privileges, and ended by intimating that the reasontheyhad not been on the spotin time to scize the offenders in the fact,and exact justice for themselves, was that they were at that mo- ment occupied in their assembly in voting unanimously the aid of sixty thousandfrancs, which the duke had asked of them in the month of January preceding. This was a very cunning stroke ofpolicy, and seems to have had its effect. To make still more sure, the burghers wrote at the same time to the duke's chancellor, to Jean de Molesmes, the duke's secretary, Jean Costain,his butler, to Jean Martin, the castellan of Rouvre and the duke's valet-de-chambre, and to other officers of the ducal household,recommending the cause of the town to their protection in the most pressing terms, and as there are in the municipal accountsof this period a number of vague and mysterious entries of pay- ments of money voted by the town, it seems probable that other means were taken to make clear to the duke's councillors thejustice of this cause. The result was, that the duke took up the cause of the burghers with zeal, and issued on the 9th of Decem- ber a peremptory order to the bailiff of Dijonto repair immedi- ately to the castle of Mirebeau, to deliver the prisoner, and restore him to the place whence he had been taken, usingforce incase of resistance, and to arrest without delay all per- sons concerned in the outrage, and commit them to prison in the strong castle of Talant, belonging to the duke, and situated in theimmediate vicinity of Dijon. On the 31st of December the bai- liff of Dijon, Philippe de Courcelles, went to Mirebeau with astrong party of sergeants and men-at-arms, but he found the gates ofthe castle closed and barricaded. After he had knocked threetimes at the principal entrance, and summoned the castle by sound of horn at the end of the drawbridge, the chief of thewatch, who is called the bastard Jean de Ruppes, made his ap- pearance; but the only answer he would give was, that his mas- ter was absent, and that he had left strict orders to open to no- body. The bailiff then read the duke's order, but invain; where- 6ت62 SORCERY AND MAGIC.uponhepronounced solemnlythe confiscation of the castle of Mirebeau, and in sign of seizure placed the ducal arms on the great gate. Hethen collected together the people of the town ofMirebeau by sound of trumpet, and caused the crier, as well before the castle as inthe market-place, to summon the lord Jean de Baufſremont, and his accomplices, and the bastard Jean deRuppes, to appear before him on the 10th of January follow- ing, onpainofbanishment and final confiscation ofthe goods of all the persons thus summoned. Philippe de Courcelles then returned with his escort to Dijon. The affair had now taken a very serious turn . Jean de Bauffremont imagined that it would end in a mere squabble between himself and the townsmen, or he would hardly have carried the matter so far; but when he saw the promptitude with which the duke had taken up the cause of the town, he was not so rash as to brave an authority against which he knew that he was power- less. Accordingly, when the 10th of January arrived, he came forward and surrendered himself aprisoner in the castle of Ta- lant. The prosecution was now actively followed up as well by the duke's bailiff as in the municipal court. When brought into the court for examination, the lord of Mirebeau confessed the crime with which he was charged; but he refused, with the same obstinacy which had been shown by Pierre d'Estaing himself, to give any account of the motives of his hostility to that individ- ual. The bailiff adjourned his judgment from day to day, in the expectation of further disclosures. The municipal body held arapid series of deliberations, all of which were entered in theirsecret register, and the result of which was regularly communi- catedtotheduke and his counsellors, in acorrespondence which was carried on, without interruption, during the months of Jan- uary, February, and March. The men-at-arms of the town were in the meantime actively engaged in tracing the accomplices of Jean de Baufſremont, who had hitherto effectively concealed them- selves; but theywere at length discovered, and were all arrested on the 11th of March, and the same day confronted with their master. The latter now made a full confession of his dealingswithPierred'Estaing.Itappearsthat some months before the proceedings described above, acertain Jacobin monk, named Olivier, came to the lord ofMirebeau, and told him, that among other things there was a man at Moulins, in the Bourbonnois, who had an art (a ligue, as he termed it-perhaps with the evil one) wherebyhe could make forty or fiity thousand écus every year, and that he was called Master Pierre1THE LORD OF MIREBEAU. 63d'Estaing, a gentleman by birth, and, as he said, a near kinsman ofthe pope. Seeing that he had raisedthe curiosity ofthe lord of Mirebeau, he added that, if it were his pleasure, he would undertake to act as a negotiator for him with the said Pierred'Estaing. The cupidity of Jean de Baufiremont was strongly excited and he eagerly embraced the monk's offer; and Brother Olivier made several journeys to Moulins at his expense, to con- veyhis proposals to the alchemist. Led by the favorable reports which this monk brought him, Jean de Bauffremont repaired to Moulins in person, and there conversed with Master Pierre, and was so fully satisfied with his statements, that he entered into an agreement whereby Pierre d'Estaing promised to put him inpos- session of the science of his " ligue,” on condition that the lord of Mirebeau should deposite in the hands of a merchant the sum of one thousand écus of gold, which were to be given to Mas- ter Pierre as soon as he had fulfilled his promise. The nextday the lord of Mirebeau was so much pleased with the "fair and great promises" of the alchemist, that he gave him a diamond of the value of twenty écus or more, to present to his lady; which so entirely gained his heart, that he immediately agreed to re- duce his demand from a thousand to five hundred écus, and Jean de Bauſfremont took immediate steps to raise the money. From this time we hear no more of Brother Olivier; and it looks muchas if the two parties chiefly concerned were trying mutually to overreach each other.Before Jean de Bauffremont departed from Moulins, Pierre d'Estaing gave him one of his servants to accompany him backto Mirebeau, there to commence operations, which he said wouid take three months before it would be necessary for him to inter- fere. He was then to bring the preparation to Moulins, and topay two hundred écus into the hands of the alchemist, upon which the latter would enter upon the more secret parts of the process, which his servant was incapable of performing.Jean de Baufſremont accordingly returned to his castle of Mire- beau with Pierre d'Estaing's servant, to whom he gave moneyto defray his expenses. At Mirebeau, the servant began to work assiduously on his "operations," in the course of which he was sent several times to consult his master, always at Jean de Bauf- fremont's expense, who also gave him daily aRhenish florin for his wages. In the sequel Pierre d'Estaing himself came to Mirebeau, and renewed his promises to its lord, who in return,assured him that he should be liberally rewarded. Master Pierre, with three assistants, had remained in the castle acon64 SORCERY AND MAGIC.siderable time, at Jean de Bauſfremont's expense, whenthe lat- ter received a letter from the count of Clermont, son ofthe dukeof Bourbon and Auvergne, to whose house the alchemist had been attached. The count congratulated the lord of Mirebeau onthe acquisition he had made in the person of Master Pierro d'Estaing, who, he said, was quite capable of performing what hehad promised, adding, that he would not have permitted him to leave his service for that ofany other person; he recommend- edhim to keep a sharp watch on the alchemist, and if he did not performhis work to his satisfaction, to shut him up in aplace where he could work only by candle-light, and to keep him there till it was done; and concluded by expressing ahope that Jean deBaufſremont would not object to share with him the great treasure which he was to gain bythe labors of Master Pierre.Jean de Baufiremont immediately showed the count's letter to Pierre d'Estaing, who was much abashed when he heard its contents, and bursting into tears, fell on his knees before him, and begged that he would have pity upon him. Jeande Baufſremont toldhim to lay aside his fears, assured him that no one should injure him, and promised to treat him as he would his own child. Itap- pears, however, that he led him into the chapel ofthe castle, and made him swear, with his hand upon the altar, that he would notgobeyond the castle walls until he had entirely completed his task. Upon this Pierre d'Estaing obtained from his employer ahundred and fifty francs to give to his first servant, ahorse worth twelve écus, and a mantle of four écus; six écus to distributeamong his other servants; twenty écus to send to his house atMoulins; and ten écus to send to his " chambrière" (we are not told if this were the lady for whom the diamond was designed).It is probable that the alchemist was now treated with rigor, and that he considered his life in danger; for these last transactionsoccurred about the feast of All Saints, two or three days after which, while Jean de Bauffremont was absent on a visit to Vil- lers-les-Pots, he let himself down from one of the castle windows by means of his bed-clothes, about eleven o'clock at night,passed the outer watch of the castle unperceived, and, wander- ing till morning, reached the own of Dijon, where, as we have already seen, he sought shelter in the convent of the Jacobins.Jean de Bauffremont was immediately made acquainted with Master Pierre's escape, and he hurried back in a fury to Mire- beau, where the hiding-place of the fugitive was soon known.According to his own account of what followed, the lord of Mirebeau repaired with aparty of his friends and servants to Dijon,iTHE LORD OF MIREBEAU. 65and there gave information that aprisoner had escaped from his castle, and was concealed by the Jacobins. The next day he went tothe monastery,had an interview with Pierre d'Estaing,and, as he stated, obtained from him apromise to return with him to his castle and continue his alchemical operations , which seems to have been the thing he had most at heart. Finding subse- quently that Master Pierre was still unwilling to leave the sanc- tuary, he represented to him the great expenses he had already been at, and offered to pay for him into the hands of some person in Dijon a thousand écus as the reward for the completion ofhis work, pledging himselfthat when it was finished, he would bring him back in safety and restore him to the same place in which he had now taken refuge. The alchemist seems now, however,tohavehad no inclination to renew his experiments; perhaps he had no great confidence in their success, and Jeande Baufire- mont, finding that he wonld no longer put any trust in his prom- ises, told him openly that from that moment he considered all their engagements broken, and that each must do his best for himself. He then concerted measures for taking away the fugi- tive by force, which, as we have already seen, were carried into effect early on the following morning.The legal investigation of this strange affait being brought to a close by the confession ofthe principal offender, the mayor and échevins demanded, in the name of the crown, that Jean de Bauffremfont should pay afine oftenthousand écus ofgold, to be em- ployedonthe foxification of the town wall, and that his accom- plices should be given up to the judgment ofthe municipal court.The latter point was yielded at once, without anyhesitation, and on the 18th of March the court pronounced its sentence, accord- ing to which the men who had aided the lord of Mirebeau in vio- lating the sanctuary of the convent, were to be brought on aSunday, in their shirts and barefoot, each with a lighted taper in his hand weighing three pounds, before the same gate of the town through which Pierre d'Estaing had been carried away,and there they were to cry " mercy" ontheir knees before the mayor and échevins, who were to be summoned for the occasion,and they were also to cry " mercy" to the whole town, at the same time making a public confession of their crime; they were then to recite the amende honorable, after which each was to have oneof his hands cut off; they were next to carry the tapers to the monastery ofthe Jacobins, and there offer them at the high altar;after which they were to pay apecuniary fine proportionate to their means, and to be banished from the town and jurisdiction 6°66 SORCERY AND MAGIC.ofDijon for ever. This sentence was executed to the letter onthe first Sunday in April.It appears to have been a much more difficult matter to pro- nouncejudgment on the person of Jean de Bauffremont, who re- mainedinprison till the month of December following, without any prospect of a satisfactory decision of his cause. He thenwrote to the mayor to propose terms of arrangement, and sent the letter by one of the duke's councillors; but when the com- mon council of the town had held two deliberations on the subject, heonly received for answer that, since the causewas now in the duke's court, and before his bailiff, it was not in the power of the municipal body to enter upon his proposals. Jean de Bauffremont then wrote direct to the duke of Burgundy, begging inthe most abject terms, that the duke would have compassion uponhim. Three months againpassed away; but at length, onthe 26th of March, 1457, Duke Philippe, then at Brussels, granted the prisoner letters of pardon and restitution to his goods, on condition that he should give sureties for making his peace with the town.This, however, was not so easily done. A new series ofpro- ceedings was commenced, in the course of which the lord of Mirebeau died. They still remain undecided in the year 1462,when the cause was again prosecuted against Jean de Bauffre- mont's widow, Marguerite de Chalon, and his son, Pierre de Baufiremont, and, by the duke's orders, the affair was carried before the parliament of Burgundy, then sitting at Beaune. This new process lasted till 1470, in which year, on the 12th of January, the parliament condemned the heirs of Jean de Bauffremontto a fine of four thousand livres to the town, which was subso- quently, by an agreement of the two parties, commuted for one thousand livres. It was not till the 6th of August, 1472, that thejudgment of the parliament was executed, and that this long af- fair, which had been held in suspense during more than fifteen years, was fully terminated.The documents of this remarkable story are published in an article in the " Bib Hothèque de l'Ecole des Chartes, "

CHAPTER VI . THE EARLIER MEDIEVAL TYPE OF THE SORCERER; VIRGIL THE ENCHANTER.

Wehave hitherto been obliged to form our notion ofthe prac- tice of sorcery and magic in the middle ages from individual andscattered examples of superstitious practices. But it was a ре- culiar trait in the character of the middle ages to create imagin- ary personages, and clothe them with the attributes of a class- types, as it were, of popular belief or of popular attachment or glory. Such, in that age, to history and to sentiment, were the heroes and heroines of its romances. Romance, indeed, wasthen but a sort of reflection of the popular mind. The despised and hated witch has left us no such type of her life and history;but the magician or sorcerer held a higher rank in public esti- mation. From a feeling which may be traced back to Runic ages, when every letter ofthe alphabet was supposed to possess its mystic power as an instrument of magic, his vocation was looked upon with more reverence as closely connected with lite- rature and science.Either from this circumstance, or because their names werepopularly attached to some of the marvellous remains of ancient art, the people ofthe middle ages first saw the type ofthe magi- cian inthe poets and philosophers ofclassic days. The physi- cian Hippocrates, under the corrupted name of Ypocras, was supposed to have effected his cures by magic, and he was the subject of a legendary history, certainly as old as the end of the twelfth century, containing incidents which were subsequently told ofa more celebrated conjuror, Virgil. In the popular creed of the middle ages, medicine was also closely allied with witch- craft and the forbidden sciences; many of the herbs and other articles which restored the patient to health had qualities of amore mysterious nature, and the philter orthe more fearful mix- ture of the sorcerer's caldron, which had the power of commanding the spirit of darkness, were but an extension ofthe physician's specific. We shall have occasion to recur again to this subject, and show howfar aknowledge ofthe medical prop- erties of herbs and other things did formapart ofmedievalsor68 SORCERY AND MAGIC.cery, and was used for deadly purposes. It is not impossible that the equivocal meaning of the Latin word carmen (which meansapoemand acharm) mayhave contributed to the popular reputation ofthe poets. Down to avery recent period, ifnot at the present day, the people in the neighborhood of Palestrina have looked upon Horace as a powerful and benevolent wizard.Astory, apparentlynot more modernthan the thirteenth century,represents two scholars proceeding to the tomb of Ovid, and re- ceiving answers from his manes; in fact, practising necromancy.Butthe personages of antiquity about whom these mysterious legends were principally grouped wasthe poet Virgil. Itwould perhaps not be very difficult to point out some reasons for which such tales were attached to the memory of one who seems to have found aplace in popular superstition from avery early pe- riod, andwhose name was connected in popular tradition with several ancient monuments in Italy.We find scattered allusions to the supposed exploits of Virgil at an early period, connected chiefly with Naples and Rome.Gervase of Tilbury, a well-known writer of the end of the twelfth century, heard, while in Italy, how Virgil had placed abrazen fly on one ofthe gates of the former city, which kept the city free from real flies; how he had erected chambers in whichmeat could bekept for any length of time without tainting; and how he had placed two images of stone at another gate of Naples, which severally he endowed with the quality of giving good fortune or bad fortune to strangers who, entering the city,approached by the one or the other. According to this writer,he raised on a mountain near Naples a statue of brass, which had in its mouth a trumpet, and when the north wind blew, this trumpet sounded so loud, that the fire and smoke issuing out ofthose forges of Vulcan, which are at this day seen near the city of Puossola (Puzzuola), were forced back toward the sea, so as not to injure or annoy the inhabitants. He made three baths capable of removing every disorder, with inscriptions in letters of gold; but the latterwere cunninglydefaced by the physicians of Salerno, who were jealous lest people should be cured of their diseases without their intervention, He also made a contrivanceby which no man could be hurt in the miraculous vault cut through the mountain at Posilippo in going to Naples. Hefurther made a public fire, where every one might warm himself,nearwhich he placed a brazen archer, with his bow and arrowdrawn ready to shoot, and an inscription, stating, " If any one strike me, I will shoot off myarrow." At length a fool-hardyVIRGIL INITIATED IN MAGIC. 69individual struck the archer, who shothim with the arrow, and sent him into the fire, which was immediately extinguished.Other writers added tothis list of Virgil's wonders. Butthere seems to have been a more explicit and connected story of the enchanter Virgil, from what period it is difficult to say,which appeared in a French history in the fifteenth century,andwas printed at the close ofthat century and the beginning of the sixteenth. Two editions are known, and it has been re- printed. Aboutthe same time, the Life of Virgilius" appearedin English, printed at Antwerpby John Doesborcke, about the year 1508. The English story does not appear to have been taken directly from the French, at least not froin the printed edi- tion, from which it differs considerably in some of its details andin its extent. It gives us the full outline of the medieval belief in Virgil the magician."Virgil, according to this story was the son of a Roman sena- tor of great wealth and power, who was at warwith the emperor of Rome. Virgil's birth was attended with prodigies, and he soon showed so much aptitude for learning, that he was sent to school at Toledo. Toledo, as I have already observed, was acelebrated school of magic in the middle ages; but the way in which Virgil obtained his knowledge was sufficiently singular to deserve being repeated in the quaint language of the original." And Virgilius," we are told, " was at scole at Tolenten, where he stodyed dyligently, for he was of great understandynge.Upon a tyme the scholers hadde lycence to goo to play and sporte them in the fyldes after the usaunce of the olde tyme; and there was also Virgilius thereby also walkynge among the hylles all about. It fortuned he spyed a great hole in the syde of agreat hyll, wherein he went sodepe that he culde not see no more lyght,and than he went a lytell ferther therein, and than he sawe som lyght agayne, and thanwente he fourth streyghte. And within alytyll wyle after he harde a voice that called, Virgilius , Vir- gilius!" and he loked aboute, and he colde nat see nobodye.Than Virgilius spake, and asked, ' Who calleth me?" Than harde he the voyce agayne, but he sawe nobody. Than sayd he,Virgilius, see ye not that lytyll bourde lyinge bysyde you there marked with that worde?" Than answeredVirgilius, ' I seethat borde well enough.' The voyce sayd, ' Doo awaye that bourd,and lette me oute theratte.' Than answered Virgilius to the voycethat wasunder the lytell borde, and sayd, 'Who art thow that talkest me so?" Than answered the devyll, ' I am adevyll conjured out ofthe body of acerteyne man, and banysshedhere70 SORCERY AND MAGIC.tyll the day of jugement, without that I be delyvered by the handes of men. 'Thus, Virgilius, I pray the delyver me out ofthis payn, and I shall shewe unto the many bokes of nygro- mancy, and howe thow shalt cum by it lyghtly and knowe the practyse therein, that no man in the scyence of negromancye shall pass the; and, moreover, I shall showe and enforme you so that thou shalt have all thy desyre, wherby me thynke it is agreatgyſte for so lytyll adoynge, for ye may also thus your poor frendys helpen, and make ryghte your ennemyes unmyghty.'Thorowgh that great promyse was Virgilius tempted; he badde the fynd showethe bokes tohym, that he myght have and occu- pythem at hiswyll. And so the fynd shewed hym, and than Virgilius pulled open abourde, and there was a lytell hole, and thereatwrange the devyll out lyke ayeel [an eel], and cam and stode byfore Virgilius lyke a bygge man. Thereof Virgilius was astoned [astonished] and merveyled greatly thereof, that so great amanmyght come out at so lytell ahole. Than sayd Virgilius,

• Shulde ye well passe into the holethat ye cam out of?'-' Ye,

I shall well,' sayd the devyll. ' I holde the beste pledge that Ihave, ye shall not do it.' ' Well,' sayde the devyll, ' thereto Iconsente.' And than the devyll wrange hymselfe into the lytell hole agen, and as he was therein, Virgilius kyvered the hole ageyn, with the bourd close, and so wasthe devyll begyled, and myght not there come out agen, but there abydeth shytte [shut]styll therein. Than called the devyll dredefully to Virgilius, and sayd, What have ye done?" Virgilius answered, ' Abyde there styll to your day apoynted.' And fro thensforth abydeth he there. And so Virgilius becam very connynge in the practyse ofthe blacke scyence."While Virgil was thus pursuing such studies, his father died,and the other senators joined in usurping his inheritance, on the principle that the smaller number ofpersons being in power, the greater would be the power ofeach individual. Virgil's mother next became aged, and she sent for her son from Toledo to pro- tect her, and reclaim his property and rank. Virgil collectedthe riches hehad gained byhis science, and repaired to Rome,and was received well by his "poor kinsmen, " as theyhad no interest contrary to his own; but the rich leagued with his ene- mies, and would not acknowledge him. Then he went before the emperor, stated his case, and demanded his rights. The emperor hesitated, and listened to evil counsellors, who said,Methinketh that the land is well divided to them that have it,for they may help you in their need; what needeth you for toVIRGIL INITIATED IN MAGIC.stuck the archer, who shot him with the arrow, and into the fire, which was immediately extinguished.westers added to this list of Virgil's wonders. But there have been a more explicit and comected storyof onchanter Virgil, from what period it is difficut to say,who appeared in a French history in the fifteenth century,aad was printed attheclose ofthat century and the begmning w the sixteenth. Two editions areknown, midahas been fo printed. About the same time, "the Lafe ofVegilus" appeared in English, printed e atAntwerpbyJohn Doesburoze, about the year 1508. The English storydoes not appear to have been laken directly from the French, at least not from the printed edi- tion, fromwhich it differs cousolerably in some ofits details and initsextent. Itgives us the fuit outme ofthe medieval belief in Virgil the magician.Virgil, accorganthus story was the sonofaLoman sena- tor ofgreat weak and power, who was at warwith the emperor ofRome. Vargas hra was attended with pomiques, and he soon showed se muet apatume or Learning, that he was sent toschool at Taman Can , 18:have ready observed, was acelebrated schina nagienne muule ages, but theway in whichVirga, shaon is snowienge was suficiente singular to deserve bong mean language in the original.Ant Virg *was seule Tamam, wherebe stades , was a great understumdynge.Inar hente a vase the one усны идомаnay and sporteWag

and there mong ie lies all

L wm mikdia great Diamorelyght,som ايلا ةيدنأوءانع ٢٠٠٠ thelwithin دامNAcpilus, Virmabodye.Than!"huan sayd he,oquela Duage bysyde you there see that Dosay thus bourd,apowered Weilius te the omravis the act thowThe horyll Down levylliVhre10-hisvericedsaidcouldstdo-

st outashowunderm; andice, thatde townA salvationo. Andwmets andeach of thethe middleisoever thatAinst Rome,od of Rome;gainst Romearician Virgil, and generally told with The reader mayinthe Pastime ofP'ercy Bociety, page eit was fathered aponVIRGIL DECEIVED BY A LADY. 71care for the disheriting of one schoolmaster? bid him take heed and look to his schools, for he hath no right to any land here about the city of Rome." And so the emperor put him off for four or five years.But Virgil , aware of his own powers, was determined not to be thus deluded. He waited quietly till harvest, conciliating his poor kinsmen and friends by his liberality, and then, when corn and fruit were ripe, he threw, by art-magic, a mist over all the lands of his inheritance, so that their new possessors couldnot approach them, and so quietly gathered in the whole prod- uce. "And when Virgil's enemies saw the fruit so gathered,they assembled a great power, and came toward Virgilius to take him and smite off his head; and when they were assem- bled, they were so strong that the emperor for fear fled out of Rome, for they were twelve senators that had all the world un- derthem; and ifVirgilius had had right, he had been one of the twelve, but they had disinherited him and his mother. And when Virgilius knew of their coming, he closed all his lands with the air round about all his land, that no living creature might there come in to dwell against his [Virgil's] will orpleas- ure."This dispute led to still more important events. The empe- ror took part with the senators, and they all joined inmaking war upon Virgil, who not only found safetyinhis enchantments,but he at length compelled the emperor to restore him to his rights . From this moment Virgil became the emperor's greatest friend, and was the foremost in all his counsels ." After that it happened that Virgilius was enamored of afair lady, the fairest in all Rome. Virgilius made a craft in necro- mancy that told her all his mind; when the lady knew his mind,she thought in herself to deceive him, and said, Ifhe will come at midnight to the castle wall, she should let down a basket with strong cords, and there to draw him up at her window, and so lie byher and have his pleasure; and with this answer was Virgilius very glad, and said he should do it with a good will."It appears that the tower in which the ladydwelt was one ofthe most public places in Rome, immediately looking overthe mar- ket, and that it was there that malefactors were exhibited to pub- lic view. Virgil went in the night, found the basket, jumped into it, and was rejoiced at finding himself pulled up with no hesitating hand. But when the basket was half way up the tower, the lady, who had no intention of yielding to his seduc- tions, left it, and Virgil remained in this disgraceful posture to72 SORCERY AND MAGIC.begazed at and ridiculed by the multitude during the whole of the following day, until the emperor himself interfered, at whose request the enchanter was released from his penance.Virgil hastened home, breathing nothing but vengeance. He began by extinguishing all the fire in Rome except his own.The Romans soon found the inconvenience of this measure, andmade their complaint to the emperor, who went to seek assist- ance of Virgil. The latter at once told him that, if he wished for relief, he must cause the lady to be brought out in a state of nudity and placed in a public part of the city, and that every Roman who wanted fire must go and light his candle or torch on her person in a manner which hardly admits of detailed de- scription. She was exposed in this manner during three days,"and after the third day went the gentlewoman home sore ashamed, for'she knew well that Virgilius had done that vio- lence to her. " .Virgil now married, and after his marriage he built by his magic art a palace for the emperor, with four corners, answer- ing to the four quarters of Rome; and when the emperor placed himself in any one of these corners, he heard all that was said inthe corresponding quarter of the city, so that no secret could be kept from him. Thus was the state protected against do- mestic enemies; but it was requisite also to guard against out- wardfoes. And one day "the emperor asked of Virgilius how that he might make Rome prosper and have many lands under them, and know when any land would rise against them; and Virgilius said to the emperor, ' I will, within short space, that do.' And he made upon the capitolium, that was the town- house, carved images of stone, and that he let call salvatio Rome, that is to say, the salvation of the city of Rome. And hemade inthe compass all the gods that we call mawmets and idols, that were under the subjection ofRome; and each of the gods that were there had in his hand abell, and in the middle of the gods he made one god of Rome. And whensoever that there was any land that would make any war against Rome,thenwould the gods turn their backs toward the god of Rome;and then the god of the land that would stand up against Rome

• This was the most popular of the legends relating to the magician Virgil, and is frequently alluded to in old writings. The story itself is generally told with coarse details, better suited to those times than to the present. The reader may bereferred, for an example, to the accountof this legend given inthe Pastime of Pleasure ofStephen Hawes (see the edition published by the Percy Society, page 139). This story was told of Hippocrates, or Ypoeras, before it was fathered upon Virgil

DESTRUCTION OF SALVATIO ROME. 73clinked his bell so long that hehad inhis hand,till the senators ofRome heard it, and forthwith they went there and saw what land it was that would war against them, and so theyprepared them, and went against them, and subdued them."This also was one ofthe most popular of the legends relating to Virgil the necromancer; and wecan easily imagine how vul- gar credulity invented such a belief to explain the remains of Roman statuary which were still visible in the middle ages. The destruction of the salvatioRome was not less singular than its origin."This foresaid tokenknew the men of Carthage, that were sore aggrieved for the great harm that the Romans had done them. And they took a privy counsel in what manner they might destroy that work. Then thought they in their mind to send three menout, and gave them great multitude of gold and silver; and these three men took their leave of the lordes, andwent towards the city of Rome, and when they were come to Rome, they reported themselves soothsayers and true dreamers.Upon atime went these three men to a hill that was within the city, and there they buried agreat pot ofmoney verydeepintheearth, and when that was done and covered again, they went to the bridge of Tiber, and let fall in acertain place agreat barrel with golden pence. And when this was done, those three men wentto the senators of Rome, and said,' Worshipſul lords, we have this night dreamed, that within the foot ofa hill here with- in Rome is a great pot with money; will ye, lords, grant it to us, and we shall do the cost to seek thereafter?" And the lordsconsented; and they took laborers, and delved the money out ofthe earth. And when it was done, they went another time to the lords, and said, ' Worshipful lords, we have also dreamed that in a certain place of Tiber lieth abarrel full ofgolden pence, if that you will grant to us that, weshall go seek it.' And the lords of Rome, thinking no deceit, granted to those sooth- sayers, and bade them do what they should to do their best.Andthen the soothsayers were glad; and they hired ships, and men, and went towards the place where it was, and when they were come there,they sought in everyplacethere about, and at the last found the barrel full of golden pence, whereof they were right glad. And then they gave to the lords costly gifts.•Wecannothelp seeing how naturally legends like this arose out ofthe fre- quent discoveries of the concealed treasures of ancient times, and the constant re- coveryof antiquities from such rivers as the Tiber. The English antiquary will understandthis perfectly well. The Thames has always been rich in the produce whichwould give rise to such stories.774 SORCERY AND MAGIC.Andthen, to come to their purpose, they came to the lords again,and said to them, Worshipſul lords, we have dreamed again that under the foundation of capitolium, there where salvatio Rome standeth, be twelve barrels full of gold; and pleaseth you,lords, that you would grant us the licence, it shall be to your great advantage.' And the lords, stirred with covetousness,grantedthem, because two times afore they told true; whereof they were glad, and got laborers, and began to dig under the foundation of salvatio Rome; and when they thought they had digged enough, they departed from Rome, and the next day fol- lowing fell that house down, and all the work that Virgilius had made. And so the lords knew that they were deceived, and were sorrowful, and after that had no fortune as they had afore- times.".After having contrived this defence against the outward enemies of Rome, Virgil was desired bythe emperor to invent some method of clearing the city of the numerous banditti who infested it by night, and who robbed and murdered great num- bers of its inhabitants. He accordingly made images of cop- per, and the emperor having issued a decrce that no honest people should appear out of their houses after acertain hour at night, these images swept through the city, destroying every liv- ing being that was found in the streets. After an attempt to evade these perilous enemies, the robbers were all killed or driven away. We can easily understand how the popular ima- gination formed legends like this on the sculptures of bronze and other material that must have been frequently discovered among the ruins of ancient Rome. Virgil's next performance was asort ofprototype of the electric light. " For profit of the com- monpeople, Virgilius, on agreat mighty marble pillar, did make abridge that came up to the palace, and so went Virgilius well upthe pillar out ofthe palace. That palace and the pillar stood inthe middle of Rome; and uponthis pillar made he alamp of glassthat alway burned without going out, and nobody might put it out; and this lamp lightened over all the city of Rome from the one corner to the other, and there was not so little a streetbut it gave such a light that it seemed two torches there had stand. Andupon the walls of the palace made he ametal man thatheld in his hand a metal bow that pointed ever upon the lamp to shoot it out; but alway burnedthe lamp and gave light• This wasone ofthe most popular ofthe early legends relating to Virgil. It is frend inthe early collection of stories entitled the Seven Bages, and frequently elsewhers.VIRGIL AND THE SULTAN'S DAUGHTER. 75over all Rome. Andupon atime went the burgesses' daughters toplay in the palace, and they beheld the metal man, and one ofthem asked in sport, whyhe shot not; and then she came to the man, and with her hand touched the bow, and then the bolt [ar- row] flew out and brake the lamp that Virgilius made. Andit was wonderthat the maiden went not out of her mind forthe great fear she had, and also the other burgesses' daughters that were inher company, of the great stroke that it gave when it hit the lamp, and when they saw the metal man so swiftly run his way,and never after was he no more seen. And this foresaid lampwas abyding burning after the death of Virgilius by the space of three hundred years or more."After this, Virgil made himself a wonderful orchard or garden,and placed in it an extraordinary fountain, with a cellar or vault in which to store up his great wealth. "And he set two metalmen before the door to keep it, and in each hand agreat ham- mer, and therewith they smote upon an anvil, one after the other,insomuch that the birds that fly over heareth it, and by-and-by falleth there down dead; and otherwise had Virgilius not his good [that is, wealth) kept." Another image made by Vir- gil produced effects which were by no means agreeable to the Roman ladies, in consequence of which his wife went secretly and overthrew it; and when he discovered this, " from thence- forth began Virgilius to hate his wife."'The next of Virgil's exploits appears to have been taken from some one ofthe old Spanish romances. Virgil had heardpeople speak often of the beauty of the sultan's daughter, and he deter- mined to possess her. Byhis " cunning" he madea bridge in the air, by which he passed over in an instant to the sultan's pal- ace in Babylon. There he introduced himself into the chamber of the princess, and overcame her scruples without much diffi- culty, although " she never saw him before." At length he pre- vailed upon her to accompany him in his return, and he carried herthrough the air to his orchard, in Italy, and there he kept her as long as he liked, and afterward replaced her in herbed inher father's palace. The sultan meanwhile missed his daughter,and inhisdistress he had caused diligent search to be made for her,but without success,when hewas informedthat she was asleep in her bed. He was overjoyed at her recovery, and examined her closely as to the cause and manner of her disappearance,and she confessed the whole, but she neither knew who had car- ried her away, or whither shewas taken. It was not long, how- ever, before Virgil came to seek her again, and then, by her176 BORCERY AND MAGIC.1father's directions, the princess took home withher some of the fruit which her lover had given her to eat, from which the sul- tan concluded that she had been carried to somo place "on the side of France." After she had been frequently carried away in this manner, the sultan, under pretence that he wished to ascer- tainwhenceher lover came, persuadedthe princess to give him asleeping-draught, and thus was the intruder captured, and thrown into prison; and it was judged that both he and his mistross should be burnt for their misdeeds. "When Virgilius heard ofthis, he made with his cunning the sultan and all his lords think that the great river of Babylon was run in the middle of them, and that they swam and Iny and sprung like ducks, and thus took Virgilius with him the fair ladyupon the bridge in the air. And when they were both upon the bridge, he delivered the sultan from the river, and all the lords, and then they saw Virgilius carry awayhis daughter over the sea upon abridge in the air, whereof he marvelled and was very sorry, and wist not what todo, for he could not remedy it. And in this manner did he convey the sultan's daughter over the sea to Rome. And Vir- gilius was sore enamored of that lady. Then he thought in his mind how he might marry her, andthought in his mind to found inthe midst of the sea a fair town with great lands belonging to it; and so he did by his cunning, and called it Naples; and the foundation of it was of eggs.t And in that town of Naples ho made a tower with four corners, and on the top he set an applo upon an iron yard (rod), and noman could pull awaythat applo without he brake it; and through that iron set he abottle, and on thatbottle set he an egg; and he hanged the apple by the stalk upon a chain, and so hangeth it still. Andwhen the egg stir- reth, so should the town of Naples quake; and when the egg brake, then should the town sink. When he had made an end,helet call it Naples. And in this town he laid a part of his treasure that he had therein; and also set therein his lover, thefair lady the sultan's daughter; and he gave to her the town of Naples, and all the lands thereto belonging, to her use and her children."With such a dower, it is not to be wondered if the lady soonThe Nile. The Babylon in which the sultans dwelt was old Cairo, Babylon ofKeypt ↑The foundation of the city ofNaples upon eggs, and the egg on which its fato depended, seem to have been legends generally current inthe middle ages. They are said still to exist among the lazzaroni. By the statutes of the order ofthe saint Esprit sa droit desir, instituted in 1352 (Montiancon, Monumena de la Mon. Fr., vol.ii, p. 329), achapter of the knights was appointed to be held annually in custello ovi incantati in mirabili periculo.VIRGIL'S SERPENT. 77found ahusband, andaccordinglyVirgil gaveher inmarriage to acortain lord ofSpain,whoso couragewas put to the trial inde- fending the town against the emperor, whohad "agreat fantasy"to it, and hadbrought apowerful army to seize upon itby force.But Virgil defeated him with his enchantments, and when he had secured the place anddriven the emperor away, "then re- turned he again toRome, and fetched his books and other re- moveable goods, and brought them to Naples, and let his good alone that he had shut in the cellar, and his dwelling he gave to his friends to keep, and his dwelling-places, and so departed to Naples. There he made aschool,and gave thoreto much lands,that every scholar abiding and going to school had land to live on of the town, and they that gave up the school lost the land.And there camo many from Toledo to school. And when he had ordained the town well with scholars, then madohe awarm bath, that overy man might bathe him in that would; and that bath is there to this time, and it was the first bath that ever was.And after this he made a bridge, the fairest that ever man saw,and there might mensee allmanner of fair ships that belonged tomerchandise, and all other things of the sea. And the towninthose days was the fairest and noblest in all the world. And inthis school aforesaid did Virgilius road [that is, lecture upon]the great cunning and science of necromancy, for he was the cunningest that overwas aforo or after in that science. And within short space his wife died, and she had never no children by him. And morcover, above all men he loved scholars, and gavemuchmoney to buy books withal. "Virgilseems now to have been reconciled with the emperor,for he made for him a serpent of metal, to which he gave such aquality that any one who put his hand in its mouth and swore falsely would have it bitten off; but if he swore the truth, he would withdraw it uninjured. At last awoman accused ofadul- tery deceived Virgil and his serpent by an artful trick, which is found repeated in Tristan and some others of the medieval ro- mances. She arranged that her lover should be there disguisedas a fool, and then, boldly thrusting her hand into the serpent's mouth, she swore that she had no more sinned with the man who was accused of being her paramour than with that fool.Virgil, in anger against womankind, broke the serpent topieces.Virgil's deathwas quite as extraordinary as his life. "Andafter this made Virgilius agoodly castle, that had but onegoing in thereto, and no man might not enter inthereto but at the one7°78 SORCERY AND MAGIC.gate, or else not. And also about the same castle flowed there awater, and it was impossible for anyman there tohave any entering. Andthis castle stood without the city ofRome. And this entering of this gatewas made with twenty-four iron flails ,and on every side were there twelve men on each side still apiece smiting with the flails, never ceasing, the one after the other; and no man might come in, without the flails stood still,but hewas slain. And these flails were made with such agin [contrivance] that Virgilius stopped them whenhe list to enter inthereat, but no man else could find the way. And in thiscastle put Virgilius part of his treasure privily; and, when this wasdone, he, imagined in his mind bywhat means he might make himself young again,because he thought to live longer manyyears, to do many wonders and marvellous things. And upon a time went Virgilius to the emperor, and asked him of license [ofabsence] by the space ofthree weeks. But the em- peror in nowise would grant it unto him, for he would have Virgilins at all times by him. Then heard he that Virgilius went to his house, and took with him one of his men that heaboveall mentrusted and knew well that he would best keep hiscounsel; and they departed to his castle that was without the town, and, when they were afore the castle, there saw the men stand with iron flails in their hands sore smiting. Then Virgilius said to his man, ' Enter you first into the castle.' Then answered the man and said, ' If I should enter, the flails would slay me.' Then showed Virgilius to the man of each side theentering in, andall the vices [screws] that thereto belonged; and when he had shown him all the ways, he made cease the flails ,and went into the castle. And when they were both in, Virgil- ius turned the vices again, and so wentthe iron flails as they didafore. Then said Virgilius, Mydearbeloved friend, andhe that I above all men trust, and know most of my secrets;' andthen let he the man into the cellar, where he had made a fair lamp at all seasons burning. And then said Virgilius to the man, ' See you the barrel that standeth here?" And he said,'Ye must put me there; first ye must slay me, and hew mesmall to pieces, and cut myhead in four pieces, and salt the head under in the bottom, and then the pieces thereafter, and myheart in the middle, and then set the barrel under the lamp,that night and day therein may drop and leke; and ye shall nine days long once in the day fill the lamp, and fail not; and when this isall done, then shall I be renewed and made young again,and live long time and manywinters more, ifthat it fortune meVIRGIL'S DEATH. 79not to be taken of above and die. And when the man heardhis master Virgilius speak thus, he was sore abashed, and said,'Thatwill I neverwhile I live, for in nomanner will I slayyou.'Then said Virgilius, ' Ye at this time must do it, for it shall be no grief unto you.' And at last Virgilius entreated his man so much, that he consented to him; and then the servant took Vir- gilius, and slew him, and when he was thus slain, he hewed him in pieces, and salted him in the barrel, and cut his head in four pieces as his master bade him, and then put the heart in the middle, and salted them well; and when all this was done,he hung the lamp right over the barrel, that it might at all times drop in thereto. And when he had done all this, he went out of the castle and turned the vices, and then went the copper men smiting with their flails as strongly upon the iron anvils as they did before, that there durst no man enter; and he came every dayto the castle and filled the lamp, as Virgilius had bade him."And as the emperor missed Virgilius by the space of seven days, he marvelled greatly where he should be become; but Virgilius was killed and laid inthe cellar by his servant that he loved so well. And then the emperor thought in his mind to ask Virgilius's servant where Virgilius his master was; and so he did, for he knew well that Virgilius loved him above all men inthe world. Then answered the servant to the emperor, and said, Worshipſul lord, and it please yourgrace, I wot notwhere he is, for it is seven days past that I saw him last; and then went he forth I can not tell whither, for he would not let me go with him.' Then was the emperor angry with that answer, and said, ' Thou liest, false thief that thou art; but without thoushow me shortly where he is, I shall put thee to death.' With those words was the man abashed, and said, ' Worshipful lord,seven days ago I went with him without the town to the castle,and there he went in, and there I left him, for he would not letme in with him.' Then said the emperor, Go with me to the same castle;' and so he did, and when they came afore the castle and would have entered, they might not, because the flails smote so fast. Then said the emperor, Make appease these flails that we may como in.' Then answered the man, ' I know not the way.' Then said the emperor, ' Then shalt thou die.'And then, through the fear of death, he turned the vices and made the flails stand still; and then the emperor entered into the castle with all his folk, and sought all about in every corner•Asimilar mode of renovation occurs not unfrequently in medieval tales and legends. It seems to have had its origin in the classic story ofModea.80 SORCERY AND MAGIC.after Virgilius, and at the last they sought so long that they came into the cellar where they saw the lamphang over the barrel, where Virgilius lay indeed. Then asked the emperor the man, who had made him sohardyto put his masterVirgilius so to death; and the man answered no word to the emperor.- And then the emperor, with great anger, drew out his sword,and slew he there Virgilius' man. And when all this was done,then saw the emperor and all his folk anaked child, three times running about the barrel, saying the words, Cursed be the time that ye came ever here!" And with those words vanished the child away, and was never seen again; and thus abode Virgil- ius inthe barrel, dead. Then was the emperor very heavy for the death of Virgilius, and also all Virgilius' kindred, and also all the scholars that dwelt about the town of Naples, and in especial the town of Naples, for because that Virgilius was the founder thereof, and made it of great worship. Then thought the emperor to have the goods and riches of Virgilius; but there werenone so hardy that durst come in to fetch it, for fear ofthe copper menthat smote so fast with their iron flails; and so abidesVirgilius's treasure in the cellar."

CHAPTER VII. THE LATER MEDIEVAL TYPES OF THE MAGICIAN-FRIAR BACON AND DR. FAUSTUS.

Wehave seenthe type ofthe magician as it was formed at an early period, and in a particular locality and circumstances.Virgil the enchanter was the creation ofthe popular imagination to represent its notion ofthe wonders of ancient science and art.Itwasthe type of the sorcerer as it arose out of the wreck of antiquity. But the middle ages wanted a type of its owntime,which should represent, according to the notions of the vulgar,the consciousness of that extraordinary science which was pro- ducing presentwonders. This itsoon found in one ofthe greatest of its own scholastics, the celebrated Roger Bacon.So naturally wasthe notion of magic connected with that of superior learning in the mind of the multitude, that few of the great scholars ofthe middle ages escaped the imputation. Prob- ably in their own time, Roger Bacon, and Grosseteste, andFRIAR BACON. 81others, enjoyed the same reputation inthis respect as the more ancient Gerbert. This was the case with Bacon especially,whodevoted himself so much to practical science, andwhose chemical discoveries (such as that of gunpowder), his optical glasses, and his mechanical contrivances, were the wonder of- the thirteenth century. Afew ofthe genuine traditions relating to him are found scattered in old writings, such as that of the brazen head, and others connected with his glasses. One of them tells us of Friar Bacon's (as he was usually termed) com- pactwith the evil one, and the artful manner in which he eva- ded it. It is said that his agreement stipulatedthat he was to belong to the devil after his death, if he died in the church or out of it; but the wily magician,whenhe felt his end approach- ing, caused a cell tobe made in the wall of the church, where hedied and was buried, neither in the church nor without, andthus the fiend was cheated ofhis prey.When, in the sixteenth century, the study of magic was pur- sued with increased zeal, the celebrity of Friar Bacon became more popular, and was spread wider; and not only were the tra- ditions worked up into a popular book, entitled " The History of Friar Bacon," but one of the dramatists of the age, Robert Greene,founded upon them a play, which was often acted, and of which there are several editions. The greater part of the history of Friar Bacon, as far as it related to that celebrated personage, is evidently the invention of the writer, who appears to have lived inthe time of Queen Elizabeth; he adopted some of the older traditions, and filled up his narrative with fables taken from the common story-books of the age. We are here first made ac- quainted with two other legendary conjurers, Friars Bungay and Vandermast; and the recital is enlivened with the pranks of Bacon's servant Miles.According to this legendaryhistory, Roger Bacon was the son of a wealthy farmer in the west of England, who had placed his son with the parish priest to gain a little scholarship. The boy soon showed an extraordinary ability for learning, which was en- couraged bythe priest, but which was extremely disagreeable to the father, who intended him for no other profession but that of the plough. Young Bacon fled from home, and took shelter in amonastery, where he followed his studies to his heart's content,and was eventually sentto complete them at Oxford. There he made himself aproficient in the occult sciences, and attained to the highest proficiency in magic. Atlength hehad an opportu- nity of exhibiting his skill before the court, andthe account of82 SORCERY AND MAGIC.his exploits onthis occasion maybe given as a sample of the style of this quaint old history."The king being in Oxfordshire at a nobleman's house, was very desirous to see this famous friar, for he had heard many times of his wondrous things that he had done by his art, there- fore he sent one for him to desire him to come to the court.Friar Bacon kindly thanked the king by the messenger, and said that he was at the king's service, and would suddenly attend him; ' but, sir,' saith heto the gentleman, ' I pray make you haste,or else I shall be two hours before you at the court.'- For all your learning,' answered the gentleman, ' I can hardly believe this, for scholars, old men, and travellers, may lie by authority."To strengthen your belief,' said Friar Bacon, ' I could presently show you the last wench that you were withal, but I will not at this time.'One is as true as the other,' said the gentleman,'and I would laugh to see either.'-You shall see them bothwithin these four hours,' quoth the friar, ' and therefore make whathaste you can.' ' I will prevent that by myspeed,' said the gentleman, and with that he rid his way; but he rode out of his way, as it should seem, for he had but five miles to ride, and yetwas he better than three hours a riding them, so that Friar Bacon byhis art was with the king before he came."The king kindly welcomed him, and said that he long time haddesired to see him, for he had as yet not heard ofhis like.Friar Bacon answered him, that fame had belied him, and given himthat report that his poor studies had never deserved, for he believed that art had many sons more excellent than himselfwas. The king commended him for his modesty, and told him that nothing could become awise man less than boasting: but yot withal he requested him now to be no niggard of his knowl- edge, but to show his queen and him some of his skill. ' I were worthy of neither art nor knowledge,' quoth Friar Bacon, ' should Idenyyour majesty this small request; I pray seat yourselves,and you shall see presently what my poor skill can perform.'The king, queen, and nobles, sat them all down. They having so done, the friar waved his wand, and presently was heard such excellent music, that they were all amazed, for they all said they had never heard the like. This is,' said the friar,'to delight the sense of hearing,-Iwill delight all your other senses ere you depart hence.' Sowaving his wand again, there was loudermusic heard, and presently five dancers entered, the first like a court laundress, the second like a footman, the third like a usurer, the fourth like a prodigal, the fifth like a fool.BACON AT COURT. ४३These did divers excellent changes, so that they gave content to all the beholders, and having done their dance they all vanished away in their order as they came in. Thus ſeasted he two of their senses . Then waved he his wand again, and there wasanother kiud of music heard, and while it was playing, there was suddenly before them a table, richly covered with all sorts of delicacies. Then desired he the king and queen to taste of some certain rare fruits that were on the table, which they and the nobles there present did, and were very highly pleased with the taste; they being satisfied, all vanished away on the sudden.Then waved he his wand again, and suddenly there was such asmell, as if all the rich perfumes in the whole world had beenthen prepared in the best manner that art could set them out.Whilehe feasted thus their smelling, he waved his wand again.and there came divers nations in sundry habits, as Russians, Po- landers, Indians, Armenians, all bringing sundry kinds of furs,such as their countries yielded, all which they presented to the king and queen. These furs were so soft to the touch, that they highly pleased all those that handled them. Then, after some odd fantastic dances, after their country manner, they van- ished away. Then asked Friar Bacon the king's majesty if that he desired any more of his skill. The king answered that he wasfully satisfied for that time, and that he onlynow thought of something that he might bestow on him, that might partly satisfy the kindness that he had received. Friar Bacon said that hedesired nothing so much as his majesty's love, and if that he might be assured of that, he would think himself happy in it.' For that,' said the king, ' be thou ever sure of it, in token of which receive this jewel,' and withal gave him a costly jewel from his neck. The friar did with great reverence thank his majesty, and said, ' As your majesty's vassal you shall ever find me ready to do you service; your time of need shall find it both beneficial and delightful. But among all these gentlemen Isee not the man that your grace did send for me by; sure he hathlosthisway, or else met with some sport that detains him so long; I promised to be here before him, and all this noble as- sembly can witness I am as good as my word-I hear him coming.' With that entered the gentleman, all bedirted, for he had rid through ditches, quagmires, plashes, and waters, that he was in a most pitiful case. He, seeing the friar there, looked full angrily, andbid aplague on all his devils, for theyhad led him out of his way, and almost drowned him. ' Be not angry,sir,' said Friar Bacon,'here is an old friend ofyours that hath84 SORCERY AND MAGIC.more cause, for she hath tarried these three hours for you'- withthat he pulled up the hangings, and behind them stood akitchen-maid with a basting-ladle in her hand- now am I as goodas myword with you? for I promised to help you to your sweetheart-how do you like this?"-So ill,' answered the gen- tleman, ' that I will be revenged of you. Threaten not,' said FriarBacon, ' lest I do you more shame, and do you take heed how you give scholars the lie again; but because I know not how well you are stored with money at this time, I will bear your wench's charges home ' With that she vanished away."This may be taken as a sort ofexemplification ofthe class of exhibitions which were probably the result of superior knowl- edge of natural science, and which were exaggerated by popu- lar imagination. They had been made, to a certain degree,familiar by the performances of the skilful jugglers who came from the East, and who were scattered throughout Europe; and weread not unfrequently of such magical feats in old writers .When the emperor Charles IV. was married in the middle of the fourteenth century to the Bavarian princess Sophia in the city of Prague, the father of the princess brought a wagon-load of magicians to assist in the festivities. Two of the chief pro- ficients in the art, Zytho the great Bohemian sorcerer, and Gouin the Bavarian, were pitched against each other, and we are told that after adesperate trial of skill, Zytho, opening hisjaws from ear to ear, ate up his rival without stopping till he came to his shoes, which he spit out, because, as he said, they had not been cleaned. After having performedthis strange feat,he restored the unhappy sorcerer to life again. The idea of contests like this seems to have been taken from the scriptural narrative of the contention of the Egyptian magicians against Moses.We must run through Friar Bacon's other exploits morebrief- ly. As I have said, the greater number of them are mere adap- tations ofmedieval stories; but they show nevertheless, what wasthe popular notion of the magician's character. Such is the story of the gentleman who, reduced to poverty and involved in debt, sold himself to the evil one, on condition that he was todeliver himself up as soon as his debts were paid. As maybe imaginedwithout much difficulty,hewasnot inhaste to satisfy his creditors, but at length the time came when he could put them off no longer, and then, in his despair, hewouldhave com- mitted violence on himself had not his hand been arrested by Bacon. The latter, when he had heard the gentleman's story,THE DEVIL OUTWITTED. 85directed him to repair to the place appointed for his meeting with the evil one, to deny the devil's claim, andto refer for judg- ment to the first person who should pass. "In the morning, af- ter that he had blessed himself, he went to the wood, where he found the devil ready for him. So soon as he came near, the devil said: ' Now, deceiver, are you come? Now shall thou seethat I canand will prove that thou hast paid all thy debts,and therefore thy soul belongest to me.'-' Thou art a deceiver,said the gentleman, and gavest me money to cheat me of mysoul,for else why wilt thou be thine own judge?-let me have some others to judge between us.'-' Content,' said the devil, ' take whom thou wilt.'-' 'Then I will have,' said the gentleman, ' the next man that cometh this way.' Hereto the devil agreed. No sooner were these words ended, but Friar Bacon came by, to whom this gentleman spoke, and requested that he would be judge in a weighty matter between them two. The friar said he was content, so both parties were agreed: the devil said they were, and told Friar Bacon how the case stood between them in this manner. ' Know, friar, that I, seeing this prodigal like to starve for want offood, lent him money, not only to buy him vic- tuals, but also to redeem his lands and pay his debts, condition- ally, that so soon as his debts were paid, that he should give him- self freely to me; to this, here is his hand,' showing him the bond: ' now mytime is expired, for all his debts are paid, which he can not deny.'-' This case is plain, if it be so that his debts are paid.' His silence confirms it,' said the devil, ' therefore give him a just sentence. I will,' said Friar Bacon; ' but first tell me'-speaking to the gentleman-didst thou never yet give the devil any of his money back, nor requite him in any ways?"-Never had he anything of me as yet,' answered the gentle- man. Then never let him have anything of thee, and thou art free. Deceiver of mankind,' said he, speaking to the devil, ' itwas thy bargain never to meddle with him solong ashe was in- debted to any; now, how canst thou demand of him anything whenhe is indebted for all that he hath tothee? when he pay- eth thee thy money, then take him as thy due; till then thou hast nothing to do with him, and so I charge thee to be gone.' At this the devil vanished with great horror, but Friar Bacon com- forted the gentleman, and sent him home with aquiet conscience,bidding himnever to paythe devil's money back, as he tendered his own safety."،Baconnowmetwith acompanion, Friar Bungay, whose tastes and pursuits were congenial to his own, and with his assistance860 SORCERY AND MAGIC.heundertook the exploit for which he was most famous. He had afancy that he would defend England against its enemies, by walling it with brass, preparatory to which they made a head of that metal. Their intent was to make the head speak, for which purpose they raised aspirit in awood, by whose directions they made a fumigation, to which the head was to be exposed during amonth, and to be carefully watched, because if the two friars did not hear it before it had given over speaking, their labor would be lost. Accordingly, the care ofwatching over the head while they slept was intrusted to Bacon's man, Miles. The pe- riodof speaking unfortunately came while Miles was watching.Thehead suddenly uttered the two words " Time is." Miles thought it was unnecessary to disturb his master for such a brief speech, and sat still. In half an hour, the head again broke si- lence with the words, " Time was." Still Miles waited, until,in another half hour, the head said, " Time is past," and fell to the ground with a terrible noise. Thus, through the negligencoofMiles, the labor of the two friars was thrown away.The king soon wanted Friar Bacon's services, and the latter en- abled him, by his perspective and burning-glasses, to take a town which he was besieging. In consequence of this success, the kings ofEngland and France made peace, and agrand court was heid, at which the German conjurer, Vandermast, was brought to try his skill against Bacon. Their performances were some- thing in the style of Bacon's former exhibition before the king and queen. Vandermast, in revenge, sent asoldier to kill Bacon,but in vain. Next follow a series of adventures which consistofafewmedieval stories very clumsily puttogether, among which are that known as the Friar and the Boy, the one which appeared inScottish verse, under the title ofthe Friars of Berwick, a taletaken from the Gesta Romanorum, and some others. A contentionin magic between Vandermast and Bungay ended in the deaths ofboth. The servant Miles next turned conjurer, having got holdofone ofBacon's books, and escaped with a dreadful fright and abroken leg. Everything now seemed to go wrong. Friar Bacon "had a glass which was of that excellent nature, that any man might behold anything that he desired to see within the compass of fiftymiles round about him. " In this glass he usedto showpeople what their relations and friends were doing, or where they were,One day, two young gentlemen of high birth came to look into the glass, and they beheld their fathers desperately fightingto- gether, uponwhich theydrew their swords and slew each other.Baconwas so shocked that he broke his glass in disgust, andDR. FAUSTUS. 87hearing about the same time of the deaths of Vandermast and Bungay, he became melancholy, andat length he burnt his books of magic, distributed his wealth among poor scholars and others,and became an anchorite. Thus ended the life of Friar Bacon,according to " the famous history," which probably owed most of its incidents to the imagination of the writer.The character of Dr. Faustus seems, as a magician, to be more veritable than that of Friar Bacon. His history, which was transferred to English literature direct from the German, ap- peared in England about the same time. There appears,infact,to have lived in the earlier part of the sixteenth century a great magician and conjuror ofthe name of Faust, or Latinized, Faus- tus, a native of Kundling, in the duchy of Wirtemberg, whose celebrity gave rise to the book entitled " The History ofthe Liſe and Death of Dr. Faustus," which became so popular in Eng- land, that it was brought on the stage by one of the best dramatists ofthe Elizabethanage, Greene, and went into a proverb in our lan- guage, and has been embodied in one of the most extraordinary productions of the literature of our age, the Faust of Goethe.Still we must look upon Dr. Faustus as one of the types only of the art, for we have no authentic account of whathe did per- form . The book consists, like the histories of Virgil and Bacon,of amere collection of stories of magic and incantation, many of them probably invented for the occasion, and all of them fa- thered upon one personage, whose name had become sufficiently notorious for the purpose. According to this history, Faustus was the son of a German boor, and being remarkable for his early talents, was adopted by a rich uncle at Wittenburg, who enabled him to pursue his studies at a celebrated university in that city.'The inclinations of Faustus led him into the forbidden paths of science, and at length he became such a proficient in magic thathe determined to call up the demon. So " taking his wayto athick wood near to Wittenburg, called in the German tongue Spisserholt, he came into the wood one evening into the cross- way, where he made with awand a circle in the dust, and within that manymore circles and characters; and thus he passed away the time until it was nine or ten of the clock in the night; then be- gan Dr. Faustus to call on Mephistophiles the spirit, and to charge him in the name of Beelzebub to appear there presently, without any long stay. Then presently the devil began sogreat a rumor in the wood, as if heaven and earth would have cometogether,with wind, and the trees bowed their tops to the ground. Then fell the devil to roar, as ifthe whole wood had been full oflions88 SORCERY AND MAGIC.and suddenlyabout the circle run the devil, as ifathousandwag- ons had been running together on paved stones. After this, at the four corners of the wood it thundered horribly, with such lightning as if the whole world to his seeming had been on fire.Faustus all this while, half amazed at the devil's so long tarry- ing, and doubting whether he were best to abide any more such horrible conjurings, thought to leave his circle and depart, where- uponthe devil made him such music of all sorts, as ifthe nymphs themselves had been inthe place. Whereat Faustus revived,and stood stoutly inthe circle, expecting his purpose, and began again to conjure the spirit Mephistophiles in the name of the prince ofdevils, to appear in his likeness; whereat suddenly over his head hung hovering inthe air amighty dragon. Then calls Faustus again after his devilish manner; at which there was amonstrous cry in the wood, as if hell hadbeen open, and all the tormented souls cursing their condition. Presently, not three fathoms above his head, fell aflame in manneroflightning,and changed itself into aglobe; yet Faustus feared it not, but didpersuade himself that the devil should give him his request before he would leave. Then Faustus, vexed at his spirit's so long tarrying, used his charm, with full purpose not to depart be- fore he had his intent; and crying on Mephistophiles the spirit,suddenlythe globe opened, and sprung upin the height of a man;so, burning a time, in the end it converted to the shape of a fiery man. This pleasant beast ran about the circle a great while,and lastly, appeared in the manner of a gray friar, asking Faus- tus what was his request. Faustus commanded, that the next morning at twelve of the clock he should appear to him at his house; but the devil would in no wise grant it. Faustus beganto conjure him again, in the name of Beelzebub, that he should fulfil his request; whereupon the spirit agreed, and so they de- parted each on his way."The spirit accordingly visited Faustus, and after three inter- views, they came to an agreement, by which the doctor, as theprice of his soul, was to have Mephistophiles for his servant,and have a certain allotment of life, during which he would have the full gratification ofhis power in everything. One ofthe first uses which Faustus made of the power he had now obtained was to gratify his ardent thirst for knowledge, and by the aid of his spirit Mephistophiles, he soon surpassed all others in the kuowledge of hidden causes. All his desires were fulfilled theinstant they were formed, so that he lived a life ofunrestrained gratification. He travelled with inconceivable rapidity, not only1FAUSTUS AND THE JUGGLERS. 89through different countries,butintothe remotest regions of the air, and even intohell,andthus he became a profound astrono- mer, and was initiated in some measure into the secrets of the other world. Henow "fell to be acalendar-maker bythehelp ofhis spirit," andnobody's prognostications were equal tothose of Dr. Faustus. His travels were so extensive, that he even ob- tained a glimpse of Paradise; and in the course of his wander- ings he played all sorts of pranks. Among other victims of his wantonness were the Grand Turk and the pope of Rome.When the emperor Charles V., we are told, was holding his court at Inspruck,he invited Faustus to make an exhibition of his skill, and to gratify him he raised up the spirits ofAlexan- der the Great and his beautiful paramour, to the emperor's no small delight. Some of the courtiers having provoked him, he transformed them, and exposed them to the ridicule of their com- panions. After leaving the court, he performed a variety of tricks upon persons of all conditions, whom he met on his way.Hepawnedhis leg to a Jew for money. Atthe fair of Pfeiffeng,hesold ahorse to a horse-dealer, with awarning not to ride through a course of water with it; but the dealer, having dis- obeyed these directions, found himself suddenly sitting astride abottle of straw. He alarmed a countryman by eating a load ofhay; and wherever he found students or clowns drinking to- gether, he seldom failed to make them victims of his art. He subsequently performed extraordinary exploits at the court ofthe duke of Anhalt; and he gave equally extraordinary specimens of his power in a series of extravagant ſeats with which he treatedthe students ofWittenburg, and which he endedby call- ing up to their sight the fair Helen ofTroy."Dr. Faustus came in Lent unto Frankland fair, where his spirit Mephistophiles gave himto understand that in aninnwere fourjugglers that cut one another's heads off, and after their cut- ting off sent them to the barber to be trimmed, which manypeo- plesaw. This angered Faustus, for he meant to have himself the only cook in the devil's banquet, and he went to the place where they were to beguile them. And as the jugglers were together, ready one to cut off another's head, there stood also the barber ready to trim them, and by themupon the table stood like- wiseaglass full of stilled waters, and he that was the chiefest amongthem stood by it. Thus they began: they smote off the head of the first, and presently there was a lily in the glass of distilled water, where Faustus perceived this lily as it was springing up, and the chiefjuggler named it the tree of life.890 SORCERY AND MAGIC.i

Thus dealt he with the first, making the barber wash and comb his head, and then he set it on again; presently the lily vanished away out of the water; hereat the man had his head whole and sound again. The like did he with the other two; and as theturn and lot came to the chiefjuggler, that he also should be be- headed, and that his lily was most pleasant, fair, and flourishing green, they smote his head off, and when it came to be barbed [that is, shaved], it troubled Faustus his conscience, insomuch thathecould not abide to seeanother do anything, for hethought himselfto bethe principal conjurer in the world; wherefore Dr. Faustus went tothe table whereat the other jugglers kept that lily, and, so he took a small knife and cut off the stalk of the lily, saying to himself, ' None ofthem shall blind Faustus.' Yet no man saw Faustus to cut the lily; but when the rest of the jugglers thought to have set on their master's head, they could not; wherefore they looked on the lily, and found it bleeding.Bythis means the juggler was beguiled, and so died in his wick- edness; yet noone thought that Dr. Faustus haddone it."FromItwas about this time that Faustus had afit ofrepentance, for which he was severely rebuked by his spirit Mephistophiles,who forced him to sign a new bond with the evil one.this time he became more headstrong and depraved than ever,and, to use the words ofthe history,"he began to live a swinish and Epicurean life." He now caused Mephistophiles to bring him the fair Helen of Troy, with whom he fell violently in love,and kept her during the rest ofhis life as his mistress; but she,and achild she bore him, vanished together on his death. This was not long in approaching, and whenhis last day was at hand,he invited his fellow-students to a supper, and gave them a moral discourse on his own errors, and anurgent warning to avoid his example. "The students and the others that were there, whenthey had prayed for him, they wept, and so went forth; but Faustus tarried in the hall; and when the gentlemen were laid inbed, none of them could sleep, for that they attended to hear if they might be privy of his end. It happened that between twelve and one o'clock at midnight there blew a mighty storm ofwind against the house, as though it would have blown the foundation thereof out of its place. Hereupon the students be- ganto fear, and go out oftheir beds, but they would not stir out ofthe chamber, and the host ofthe house ran out ofdoors, think- ing the house would fall. The students lay near unto the hall wherein Dr. Faustus lay, and they heard a mighty noise and hissing, as ifthe hall hadbeen full of snakes and adders. WithDEATH OF DR. FAUSTUS. 91thatthe hall-door flew openwherein Dr. Faustus was; then he beganto cry for help, saying, ' Murther! murther!" but it was with ahalf voice and very hollow; shortly after theyheard him no more. Butwhen it was day, the students, thathad taken norest that night, arose and went into the hall in the which they left Dr. Faustus, where, notwithstanding, they found not Faustus,but all the hall sprinkled with blood, the brains cleaving to the wall, for the devil had beaten him from one wall against another;inone corner lay his eyes, in another his teeth; a fearful and pitiful sight to behold. Then began the students to wail and weep for him, and sought for his body in manyplaces. Lastly,theycame into the yard, where they foundhis body lying onthehorse-dung, most monstrously torn, and fearful to behold, for his head and all his joints were dashedto pieces. The forenamed students and masters that were at his death, obtained so muchthat they buried him in the village where he was so grievously tormented."Such was the end which it was believed awaited the magi- cians who entered into a direct compact with the evil one. The history of Dr. Faustus has been the delight and wonder ofthou- sands in various countries and through several ages. The pop- ularity of the book was so great, that another author undertook to compile a continuation. Faustus, it was pretended, had left a familiar servant, named Christopher Wagner, with whom he had deposited his greatest secrets, and to whom he had left his books and his art. The exploits of Wagner form what is called the second part of Dr. Faustus, which seems to have been com- piled in England, and was published long subsequent to the first part. Wagner is madeto call up the spirit of his master Faus- tus, and compel him to serve as his familiar. The book contains arepetition of the same descriptions of exorcisms which had been used by Faustus toward Mephistophiles, and of similar exploits.Theforegoing aretypes ofthe popularbeliefduringmanycen- turies. They picture to us the notion of the magician as it ex- istedinpeople's imagination. We must now return tothereality of these superstitions, as it is presented to us bythehistory ofpastages.92 SORCERY AND MAGIC.

CHAPTER VIII. SORCERY IN GERMANY IN THE FIFTEENTH CENTURY; THE MALLEUS MALEFICARUM.

SINCE the establishment ofthe inquisition, andthepractice of drawing the crime of sorcery under its jurisdiction, the belief in •its effectswas becoming more intense, and was spreading more widely. Inthe fifteenth centurythe holyinquisition had grad- ually formed the witchcraft legends into a regular system, and when published under such authority few would venture to dis- believe it. It was in Germany, indeed, that the belief in witch- craft seems to have first taken that dark, systematical form which held so fearful a sway over men's minds in the sixteenth and seventeenth centuries. There the wilder superstitions of the ancient Teutonic creed have been preserved in greater force than in any other part of Europe. The pious legends of Cæsarius of Heisterbach, who flourished in the earlier part of the thirteenth century, are little better than a mass of stories of magic and sorcery. The imaginative feelings of the people, andthe wild character ofmany parts of the country,werepeculiarly calcula- ted to foster superstitions ofthis description.Infact, we maythere trace back distinctly most of the circumstances ofthe earlier belief relating to witchcraft to the my- thology of the ante-christian period. The grand night of meet- ing of the German witches was the night of St. Walpurgis,which answered to one of the great religious festivals of the Teutonic tribes before their conversion. In after-times two othernights of annual assembly were added, those ofthe feasts of St. John and St. Bartholomew. It is probable that, as Christianity gained ground, and became established as the religion of the state, the old religious festivals, to which the lower and more ig- norantpart of the people, and particularly the weaker sex (more susceptible of superstitious feelings), were still attached, were celebrated in solitary places and in private, and those who fre- quented them were branded as witches and sorcerers who met together to hold communication with demons, for as such theearlier Christians looked upon all the heathen gods. This gives us an easy explanation ofthe manner in which the heathen wor-GERMAN SORCERY. 93ship became transformed into the witchcraft of the middle ages.At an early period it was commonly believed that the witches (unholde) rode through the air to the place of rendezvous on reeds and sticks, or on besoms, which latter were the articles readiest at hand to women of this class of society. The chief place of meeting, at the great annualwitch-festivals in Germany, appears to have been, from an early period, the Brocken mountain, the highest part of the wild Hartz chain; but there were several other favorite places of resort. The persons believed to have beeninitiated at their assemblies were looked upon with dread,for they were supposed to be capable of injuring peoplo inva- rious ways, both in their persons and in their possessions, and their malice was especially directed against little children. One ofthe earliest trials for witchcraft, unconnected with other offen- ces, on the continent, is that of a woman in the bishopric of Novara, on the northern borders of Italy, about the middle ofthe fourteenth century; and it illustrates the general belief inGer- manyat that period. It appears, from the slight account which remains ofthis trial (which is printed in acollection ofcriminal cases in Latin, by Joh. Bapt. Ziletti, fol. Franck. 1578), that the belief then held by the church was, that women of this class could, by their touch or look, fascinate men, or children, or beasts, so as to produce sickness and death; and they believed further, that they had devoted their own souls to the demon, to whom also they had done personal homage, after having tram- pled under foot the figure of the cross. Forthese offences they were judged by the most learned theologians to be worthy of being burnt at the stake.Inthe earlier period of the history of witchcraft inGermany,wefind no traces ofthe more repulsive details of the sabbath of the sorcerers; and it is, therefore, probable that they were intro- duced there perhaps not before the fourteenth century, and that evenduring that century they did not constitute an article ofthe general belief. They appear to have originated in France and Italy, where there is reason for believing, that down to alatepe- riod some of the worst sects of the ancient Gnostics retained afooting. These sects appear to have been justly accused with the celebration of infamous rites, or rather orgies, which the po- pish church found it convenient tolay to the charge ofall whom it thought right to class under the title of heretics. The church, it is well known, claimed the right of judging witch- craft, byconsidering it as aheresy, or as akin to heresy, and it is probable that bythe confusion of ideas thus produced, the94 SORCERY AND MAGIC.orgies of the Gnostics were transferred to the sabbath of thewitches. During the period of whichwehave been speaking, men of sense inGermany, and the better educated and less bigoted por- tion of the clergy, appear to have looked upon the whole as a delusion; witchcraft was a crime, inasmuch as it was an act of vulgar superstition. Some of the early councils forbid the belief in it, and consequently the partaking in any of its practices and ceremonies. It only rose to higher estimation in the age of in- quisitors. Toward the middle and during the latter half of the fifteenth century, the question of witchcraft began to be much agitated. The wholesale persecutions of witches had com- mencedwith the celebrated council of Constance (1414 to 1418), whichhadproscribed the doctrines of Wycliffe, and condemned JohnHuss and Jerome of Prague to the flames. One ofthe in- quisitors ofthis period, a Swiss friar preacher named John Nider, publishedawork onthe various sins and crimes againt religion, under the title of Formicarium (or the Ant-hill), the fifth book of which is devoted to the subject of sorcery. This bookwas pub- lished toward the year 1440, for it speaks ofthe latter events of the life ofJoan ofArc as having occurred within ten years; and the author's information, relative to sorcerers, appears to be mainly derived from the inquisitor of Berne, named Peter, who had distinguished himself by his inactivity in the pursuit of witches andsorcerers, and had caused agreat number of themto be burnt.According to John Nider, the injury done by the witches was manifold, and difficult to be, guarded against; and we are amusedwith the various absurd formule of exorcism which he recommends against their effects, as though, if their object were to drive away the evil one, or to call upon Divine interference, one properformula would not be sufficient for every case that could occur. Theyraised atwill destructive storms; they caused bar- renness, both of living beings and of the fruits of the earth: aman at Poltingen, in the diocese of Lausanne, by placing acharmed lisard under the doorstead of ahouse, is stated to havecausedthe good woman ofthe house to have abortive births dur- ing seven years, and to have produced the same effect on all livingcreatures ofher sex which remained within her dwelling; whenthe sorcerer was seized, and made afull confession of hisevil practices, no lizardwas found inthe spotindicated, butas it was supposedduring so long aperiod oftime to have been en- tirelydecomposedbydecay,allthe dustunder thedoorwas care-SORCERY IN SWITZERLAND. 95fully carried away, and from that time the inmates were relieved from this severe visitation. They sometimes raised illicit love;and at others , hindered the consummation of marriage, excited hatred between man and wife, and raised dissensions between the dearest friends. They drove horses mad, and made them run away with their riders. They conveyed away the property of others into their own possession; though, in most ofthe examples cited, the property thus conveyed away consisted of articles of small value. They made known people's secrets, were endowed with the power of second-sight, and were able to foretell events.They caused people to be struck with lightning, or to be visited with grievous diseases; and did many other " detestable things."Their enmity appears to have been especially directed against liule children. There were persons of both sexes who con- fessed to having transformed themselves into wolves and other ravenous beasts, in order to devour them more at their ease.They watched opportunities of pushing them into rivers and wells, or of bringing upon them other apparently accidental deaths. Their appetite for children is said to have been so great, that whenthey could not get those of other persons, they would devour their own. They watched more especially new- born infants, which, if possible, they killed before baptism, in such a manner as to make the mothers believe that they had died naturally, or been overlain. When buried, the witches dug the bodies out of the graves, and carried them to the scene of their secret rites, where, with various charms, they boiled them in caldrons, and reduced them to an unguent, which was one of their most efficient preparations. The liquor in which they were boiled was drawn off, and carefully preserved in flasks.Any one who drank of it, became in an instant aperfect master ofthe whole art of magic.Such were the Swiss witches of the beginning ofthe fifteenthcentury. The large proportion of the children which died in the middle ages, from want of cleanness and improper treatment,may account, in some measure, for the readiness with which people believed in the agency of witchcraft to cause their de- struction. John Nider makes not the slightest allusion to the witches' sabbath meetings, a circumstance which naturally leads us to suppose that this was not then an article ofpopular belief inthe district with the superstitions ofwhich hewas acquainted.This singular writer, among his remedies, indicates as the most effective one against the goadings of the passion of love in young men, to frequent the company ofoldwomen! Vetularum aspectus et colloquia amorem excutiunt.96 SORCERY AND MAGIC.1Theyhad sometimes meetings at which the demon appeared in person, eitherto initiate new converts, or to obtain his aid inthe perpetration ofsome great mischief. Ayoung man, named Stadelin, was seized at Berne, on sus- picion of being a sorcerer, and submitted to the most cruel tor- tures, until at last he was compelled to make a confession. He gave the following account ofthe mode in which a new sorcerer was initiated. He must first in a church, before witnesses who were already of the order, make a full denial of his faith and baptism. He was then taken to ameeting, and made to do hom- age to the " little master," as the demon was called. A flask was next brought forth, and he drank of the liquor above men- tioned, after which, without further instruction, he became fully and intimately acquainted with the whole art, andall the customs andpractices ofthe sorcerers. "I and my wife," said Stadelin, "were thus seduced and initiated; but she, I know, is too strong- lypossessed by the evil one, and too obstinate in her ill ways,to confess, althoughI knowthat we are both witches." The in- quisitor ordered Stadelin to be burnt because he had confessed,and his wife because she would not confess

for so far the man's

assertion was verified, that the poor woman denied all he said,andwas dragged to the stake, obstinately persisting in the dec- laration that she was innocent,Stadelin confessed that he had been instrumental in perpetrating much mischief by means of thunder and lightning. The way, hesaid, in which they effected this, was to go to a place where there were cross-roads, and there call upon a demon,who immediately came. They then sacrificed to hima black chicken, and made their offering by tossing it up in the air.This was followed almost immediately bya violent storm, which was mostdestructive in the places that had been pointedout tothe demon's anger. It may be observed, that the belief thatstorms were the work ofdemons, who were supposed to be pres- ent in them, was universally current during the middle ages.At this period, the demons, contrary to their practice ina later age, seem to have exerted themselves in thedefence oftheirworshippers, whenthe latter were in danger of falling into the hands ofjustice. The evil one generally used his power to en- ablehis votaries to support their tortures without confessing.When the order was given to arrest Stadelin, the officers sent in search of him felt such a sudden numbness in their handsand members, that they werealong time before they could take hold ofhim.THE INQUISITOR PUNISHED. 97The witches, at this time,sometimes counteracted each other,which, according to the information given to John Nider by an- other inquisitor, was effected in the following manner: A per- son who believed himself to be bewitched, and who desired totake vengeance on the person who had bewitched him, though entirely ignorant who was his tormentor, applied for this pur- poseto another witch, and told her his case. She immediately took lead, melted it, and threw it into avessel of water, and, by magical agency, it received the rude shape ofa man. She thensaid, " In whichmember of his bodywill you have me punish your enemy?" And upon his naming the member, she struck asharp instrument into the corresponding part ofthe leaden fig- ure. The inquisitor assured John Nider that the sorcerer whowas the author of the witchcraft by which the complainant had been affected, never failed to suffer in the identical part of the body which had been struck in effigy by the witch.The inquisitors themselves were not always safe from theven- geance of the witches. Peter, the inquisitor ofBerne, told Ni- der that he was obliged to be,constantly on his guard, for he had been so great a persecutor of sorcerers, that he knew they had been long watching for an opportunity of injuring him. He,however, was strong inthe faith, and he signed himselfwith the sign of the cross at night when he went to his bed, and again when he arose in the morning. Once, however, the opportu- nity, long looked for, occurred.Peter, while holding the office of judge over Berne, resided inthe castle of Blanckenburg, which, on resigning his office, he quitted to return to a house in the city; but, one of his own friends being elected his successor, he was not an unfrequent visiter to the castle. One day he went thither, and, in resigning himself to slumber, he signed himself as usual. It happened,however, that during the day he had committed some oversight in his religious duties, which took from this ceremony its ordi- nary degree of efficacy. It was his intention to rise in the mid- dle of the night, and to pass an hour or two in writing some correspondence ofan important character. At midnight he was disturbed from his sleep in an unaccountable manner, and per- ceiving a light like that ofday,he supposed that it wasmorning,andthathis servant hadforgotto call him at the time appointed.He rose from his bed in an ill-humor, and went down stairs to seek his writing materials, but he foundthat the room inwhich they had been left was locked. Peter now burst into agreat rage, and returned upstairs to bed, muttering maledictions, but 998 SORCERY AND MAGIC.hehadhardlypronounced the words" in the devil's name!" (in nomine diaboli), when he suddenly found himself in utter dark- ness, amid dreadful noises, and he was struck down with so much force that he remained senseless on the steps, until his servant, who slept near, roused by the unusual noise, came to his assistance. For a time, the inquisitor seemed to be entirely deprived of his reason, and it was three weeks before he re- gained the perfect use of his members.The cause of this singular visitation was accidentally brought to light some time afterward. A man of Friburg, who was looked upon suspiciously in his own neighborhood, went on business to Berne, and sat in a tavern, drinking with some of the citizens. Suddenly he appeared abstracted, and exclaimed,"I seeso-and-so [mentioning aman's name] creeping round my house, and stealing the lines I had laid in the river to catch fish. "This was second-sight, or, as the mesmerist would say, clair- voyance, for the man's house was distant about six German miles,or, nearly thirty English miles, from Berne. The persons who weresittingby, looked at him with astonishment; and, after the first moment of surprise, taking him for a sorcerer, they seized uponhim, and carried him before the inquisitor. The latter put him to the torture during two days, without effect; but, on thethird, which happened to be the feast of the Virgin, he made aconfession, after stating that the demon had hindered him from confessing during the two preceding days, but that day, being underthe influence of the Virgin, the fiend had lost his power.Among other things, he stated that he was one of four sorcer- ers, whohad joined with awitch to take vengeance on the in- quisitor, who, as judge of Berne, had given judgment against her in some case which had come within his jurisdiction. Hesaid,that on such aday (naming the day on which the inquisitor had paidhis unlucky visit to Blanckenburg), having learned that the inquisitor was less on his guard than usual, they had met to- gether in a certain field, and, by means of sorcery, had caused the accident which had fallen upon him in the night. The in- quisitor gravely stated, that hedid notbelieve that the individu- als themselves had been personally thereto strike him, but that the devil had struck him, at their biddingFromthe time of John Nider, the persecution of witches in Germany increased in intensity. In 1484, a bull ofthe pope appointedinquisitors for this especial purpose, andthe following yearthey burnt upward of forty, within a small space on the borders ofAustria and Italy. In 1486, the emperorMaximilian--THE MALLEUS MALEFICARUM. 99I., then at Brussels, took the papal inquisitors, sent to put down witchcraft inGormany, underhis protection. Nevertheless, the archduke Sigismund, who was prince of the Tyrol, and a man above the ordinary prejudices of his time, at first gave what protectionhe could tothe miserable objects of persecution; but he was at length obliged to allow himself to be carried awayby the popular torrent. He employed Ulric Molitor to compose adialogue on the subject, which was printed under the title De Pythonicis Mulieribus, at Constance, in the beginning of 1489.Inthis tract, the archduke Sigismund, Ulric Molitor, and a citi- zen of Constance, named Conrad Schak, are introduced as theinterlocutors , Sigismund arguing against the common belief. In conclusion, the witches are judged worthy of execution, although the opinions here expressed as to witchcraft itself are by no means those ofthe inquisitors . From this time there arose twoparties, one of which sustained that all the crimes imputed to the witches were real bona fide acts, while the other assertedthat many ofthe circumstances to which theywere made to con- fess, such as their being carried through the air, and their pres- ence at the sabbath, wero mere delusions, produced on their im- agination by their master the devil. Both parties, however,agreed in general to the condemnation of the offenders.Under the papal inquisitors appointed by the bull of 1484, the persecution of people accused of witchcraft was carried onwith afurywhich can only be compared with what took place indif- ferent countries at the latter part ofthe end ofthe following cen- tury. Hundreds of wretched individuuls were publicly burnt at the stake within the space of a few years. As an apology for these proceedings, two of the inquisitors, Jacob Sprengar and (as the other is named in Latin) Henricus Institor, employed themselves in compiling a rather large volume under the title Malleus Maleficarum, which was printed before the end of the fifteenth century. In this celebrated work, the doctrine ofwitch- craft was first reduced to a regular system, and it was the model and groundwork of all that was written on the subject long after the date which saw its first appearance. Its writers enter large- ly into the much-disputed question ofthe nature of demons; set forth the causes which lead them to seduce men in this manner;and show why women are most prone to listen to their pro- posals, by reasons which prove that the inquisitors had but amean estimate ofthe softer sex. The inquisitors show the mostextraordinary skill in explaining all the difficulties which seemed tobeset the subject; they evenprove to their entire satisfaction100 BORCERY AND MAGIC.that persons who have become witches may easily change them- selves into beasts, particularly into wolves and cats; and after the exhibition of such a mass of learning, few would venture any long- or to entertain a doubt. They investigate, not only the methods employed to effect various kinds of mischief, but also the coun- ter-charms and exorcisms that maybeused against them. They likewise tell, from their own experience, the dangers to which the inquisitors were exposed, and exult in the fact that they were a class of men against whom sorcery had no power. These wri- ters actually tell us, that the demonhad tried to frighten them by day andby night in the forms of apes, dogs, goats , &c.; and that they frequently found large pins stuck in their night-caps, which theydoubted not came there by witchcraft. When we hear these inquisitors assorting that the crime of which the witches were accused, deserved a more extremo punishment than all the vilest actions ofwhich humanity is capable, we can understand in some degree the complacency with which they relate how, by their means, forty persons had been burned in one place, and fifty in another, and a still greater number in a third. From the time of the publication ofthe Malleus Maleficarum, the continental press during two or three generations teemed with publications on the .all-absorbing subject of sorcery.One of the points on which opinion had differed most was,whether the sorcerers were carried bodily through the air to the place of meeting, or whether it was an imaginary journey, sug- gested to their minds bythe agency of the evil one. The authors of the Mallens decide at once in favor of the bodily trans- mission. One of them was personally acquainted with apriestofthe diocese of Frisingen, who declared that he had in his younger days been carried through the air by a demon to a place at a very great distance from the spot whence he had been taken. An- other priest, his friend, declared that he had seen him carried away, andthat he appeared to him to be borne up on a kind ofcloud.At Baldshut, on the Rhine, in the diocese of Constance, a witch confessed, that offended at not having been invited to the wed- ding of an acquaintance, she had caused herself to be carried through the air, in open daylight, to the top of a neighboring mountain, and there, having madeahole with her hands and filled itwith water, she had, by stirring the waterwith certain incanta- tions, caused aheavy storm to burst forth on the heads of thewedding-party; and there were witnesses at the trial who sworetheysaw her carried through the air. The inquisitors, however,confess, that the witches were sometimes carried away, as theyTHE INVOKER OF RAIN. 101term it, inthe spirit; and they give the instance of one woman whowas watched byher husband; she appeared as if asleep,and was insensible, but he perceived akind ofcloudy vapor arise out of her mouth, and vanish from the room in which she lay- this after atime returned, and she then awoke, and gave anac- count ofher adventures, as though shehad been carried bodilyto the assembly.The Swiss and Germanwitches are represented at this period as showing an extraordinary eagerness to make converts. The neophyte was admitted either at the great solemn assemblies or at smaller private meetings where the demonwas present-he or she was obliged to deny faith in Christ, do homage to the demon,and then received from his hands acertain quantity of anun- guent, made of men's bones and the flesh of unbaptized infants.Itwas this unguent which, being rubbed on the body, enabled the sorcerer to travel through the air.Somo persons, even of the same sex, were naturally more prone to become witches than others, and this was observed to run in families, so that when awitch was convicted, all her kin- dred fell under suspicion, and the number of prosecutions in- creased as they went on. 'The children of awitch almost always followed in the track of their mother, and they were sometimes endowed with the power of sorcery long before they arrived at an age to understand the sinfulness of their conduct. The rev- ercad inquisitors whowrote the Malleus, tell us ofa singular fact which had come under their own immediate notice. A farmerin Switzerland was walking out into his fields, andbitterly com- plaining of the want of rain which was rendering them sterile.Alittle girl of only eight years of age accosted him, and said in aplayful manner, " You need not grieve for want of rain, for Ican give you as much as you like."The latter, in astonishment, exclaimed, " Who taught thee to bringrain?""I learned it from my mother," was the reply."And how do you proceed to effect this object?" inquired thefarmer."Givemesomewater,"saidthe little girl, " and Iwill showyou."The farmer took herto a small brook which was near at hand."Now," said he, " if you can, cause the rain to fall uponall my fields, but upon those of no other person. "The little girl put her hand in the water, stirred it inapartic- ularmanner, muttering at the same time unintelligible words, and aplentiful shower fell upon the farmer's lands, as hedesired.9°102 SORCERY AND MAGIC.Hethen asked her if she could produce hail or thunder, and on her answering in the affirmative, he intimated his wish to have asample of ahail-storm in one field only. The girl moved her hands moreviolently in the water, muttering other words, and aheavy shower of hail followed immediately. When the farmer,still more amazedatthis instance of power in a child, inquired how she had been taught to do this, she said, Mymother gave me a master, and he taught me.""The farmer pressed her for a further explanation, and asked her if she saw this master visibly."Yes," she said, "when I am with mymother I see men com- ing in and going out, and these my mother tells me are our mas- ters."This innocent revelation led to the seizure of the woman onsuspicion ofbeing awitch; she was carried before the inquisi- tors, put tothe torture until she confessed, and then burnt. The childwasspared on account of its age, but as ameasure of pre- caution, it was placed in a nunnery.The witches of the Malleus Malleficarum appear to have been more injurious to horses and cattle than to mankind. Awitch at Ravenspurg confessed that she had killed twenty-three horses by sorcery. We are led to wonder most at the ease with which people are brought to bear witness to things utterly beyond the limits of belief. A man of the name of Stauff, in the territory of Berne, declared that when pursued by the agents of justice,he escaped by taking the form of a mouse; and persons were found to testify that they had seen him perform this transmuta- tion.The latter part of the work of the two inquisitors gives minute directions for the mode inwhich the prisoners are to be treated, the means to be used to force them to a confession, the degree of evidence required for conviction of those who would not confess, and the whole process of the trials. These show sufficiently that the unfortunate wretch who was once brought before the inquisitors ofthe holy see on the suspicion of sorcery,however slight might be the grounds of the charge, had very small chance of escaping out of their claws.The Malleus contains no distinct allusion to the proceedings at the sabbath. The witches of this period differ little from those who had fallen into the hands of the earlier inquisitors of Constance. We see plainly how, in most countries, the mysteriously indefinite crime of sorcery had first been seized on to ruinthe cause of great political offenders, until the fictitious import1WITCHCRAFT IN SCOTLAND 103ance thus given to itbrought forward into aprominent position,which they would, perhaps, never otherwise have held, the miserable class who were supposed to be more especially engaged init. Itwasthe judicial prosecutions and the sanguinary exe- cutionswhichfollowed, that stampedthat character ofreality on charges of which it required two or three centuries to convince mankind of the emptiness and vanity. One of the chief instruments in fixing the belief in sorcery, and in giving it that terri- blehold on society which it exhibited in the following century,wasthe compilation of Jacob Sprenger and his fellow inquisitor.Inthis book sorcery was reduced to a system, but it was not yet perfect; and we must look forward some half century before we find it clothed with all the horrors which cast so much terror into every class of society.

CHAPTER IX. WITCHCRAFT IN SCOTLAND IN THE SIXTEENTH CENTURY.

It has been already remarked, that the superstitions connected with sorcery and magic had their foundation inthe earlier my- thology of the people. If we would perceive this connection more intimately, we have only to turn our eyes toward Scotland,acountry in which this mythology had preserved its sway over the popular imagination much longer than in the more civilized south. We know but little of the Scottish popular superstitions until the sixteenth century, when they are found in nearly the same shape in which they had appeared in England in the twelfth and thirteenth centuries. In Scotland, witchcraft had not been magnified and modified by the systematical proceedings ofeccle- siastical inquisitors, and it is therefore found in a much less sophisticated form.In Scotland, as in other parts of Europe, witchcraft first makes its appearance in judiciary proceedings as an instrument ofpolit- ical or personal animosity, and was used where other grounds of accusation were too weak to effect the objects of the accuser.In the latter halfofthe fifteenth century, the earl ofMar, brother of James III . , was accused of consulting witches and sorcerers,in order to shorten the king's days, and he was bled todeath in his own lodgings, whout even being brought to atrial. Twelve104 SORCERY AND MAGIC.witches, and three or four wizards, were subsequently burnt at Edinburgh as his accomplices. In the century following, in 1532, a woman of rank and beauty, Janet Douglas, Lady Glam- mis, was charged with having caused the death of her first hus- bandbysorcery, but escaped, to be tried and burnt, amid the gen- eral commiseration ofher countrymen, for a similar crime which she was said to have attempted against the person of James V.,with aview to the restoration ofthe Douglas family, the object of James's special hatred. Inthese executions, death was the punishment rather of the treason than of the sorcery; and the first simple caseofthe latter which we find in the records ofthe high court ofjusticiary in Scotland, is that of Agnes Mullikine, alias Bessie Boswell, of Dumfermling, who, in 1563, was " banished and exiled" for witchcraft, a mild sentence which seldom occursin subsequent times. The records just alluded to, published afew years ago by Mr. Robert Pitcairn,will be our chiefguide in the history of sorcery in Scotland.In Scotland, the witches received their power, not from the evil one, but from the "fairy folk," with whom, at least until alate period, their connection was more innocent, and was char- acterized by none of the disgusting particularities which distin- guished theproceedings of their sisters onthe continent. Ac- cording to an old and populat ballad-as ancient perhaps as the fourteenth century-the celebrated Thomas of Ercildowne obtainedhis supposed skill in prophecy from his connection with the queen of faery. In 1576, a very extraordinary case was tried before the high court, in whichthe chief actress was known as Bessie Dunlop, a native of the county of Ayr, and wife of acottager nained Andro Jak. In her confession, this woman sta- ted that she was one day going from her ownhouse to the yard ofMonkcastell, driving her cows to the pasture, and weeping " for her cow that was dead," her husband and child thatwere both lying ill ofan epidemic, and herself newly risen from child-bed, when a strange man met her by the way, and saluted her with the words, " Gude day, Bessie!" She returned his salutation, and in answer to his inquiries, told him of her trou- bles, upon which he informed her, that her child, as well as the sick cow, and two of her sheep, wou'd die, but that her " gude man" should soon recover, all of which took place ashe fore- told. She described her interrogator as " ane honest wele-elderlie man, gray bairdit [bearded) , and had ane gray coilt with Lumbart slevis of the auld fassoun; ane pair of gray brekis [breeches), and, quhyte schankis, gartanit abone the kne; aneTHOME REID AND BESSIE DUNLOP. 105black bonet ou his heid, cloise behind and plane beſoir, with silkin laissis drawin throwthe lippis thairof; and ane quhyte wand inhis hand." This personage told her at last that he was one Thome Reid, " quha diet [died], at Pinkye." (Sept. 10,1547. ) And this account was confirmed bythe manner in which he disappeared through the yard of Monkcastell: " I thocht he gaitinat ane narroware hoill of the dyke, nor ony erdlie man culdhaif gane throw; and swa I was sumthing fleit [aghast]."It appears that Thome Reid had been a turned-off servant ofthelaird of Blair, and Bessie Dunlop was once sent on a messagetohis son, who inherited his name, and had succeeded to hisplace inthe household of the laird of Blair, and who fully con- firmed Thome's story, that he had gone to the battle ofPinkye,and fallen in that disastrous conflict.'The next time Thome Reid appeared to Bessie, as she was going between her own house and the thorn of Dawmstarnok,and he then declared more openly his ultimate designs. After remaining some time with her, Thome asked her pointedly if she would belief in him, to which she replied with great naiveté," She would believe in anybody who did her good." Thome had hitherto spoken like a good Christian, and at their first in- terview he had addressed her in the name of the Blessed Virgin,but now, encouraged by her answer, he boldly proposed to her that she should " deny her Christendom, and the faith she took at the baptismal font," in return for which she should have goods and horses and cows in abundance, besides other advantages.This, however, she refused indignantly, and her tempter went away, " something angry" with her.Thome's visits generally occurred at mid-day, not at the still hour of night, and he seemed little embarrassed by the presence of other company. Shortly after the interview just mentioned,he visited her in her own house, where she was in company with her husband and three tailors, and, unseen by these, he took her by the apron and led her to the door, and she followed him up to the " hill-end," and there he told her to remain quiet and speak not, whatever she might hear and see. She thenadvanced a little, and suddenly saw twelve persons, eight women and four men-" the men were clad in gentlemen's clothing, and the women had all plaids round about them, and were very 'seemly like to see, and Thome was with them." Theybade her sit down, and said, " Welcome, Bessie, wilt thou go with us?"but as she had been warned, she returned no answer, and, after holding aconsultation among themselves, which she did not hear,106 SORCERY AND MAGIC.they disappeared in a " hideous" whirlwind. Shortly afterward Thome returned, and told her the persons she had seen were the "good wights," who dwelt in the court of Elfen, who came there to invite her to go with them, and he repeated the invita- tionvery pressingly, but she answered that " she saw no profit togang that kind ofgates, unless she knew wherefore."Then he said, " Seest thou not me, worth meat and worth clothes, andgood enough like in person?" and he promised to make her far better off than ever she was.Her answer, however, was still the same-she dwelt with her own husband and " bairns," and could not leave them-and so he " beganto be very crabbed with her," and told her that if she continued in that mind she would get little good of him.His anger, however, appears to have soon subsided, and he con- tinuedto come at her call, and give her his advice and assistance,always treating her with respect, for she declared that the great- est libertyhe had taken with her was to draw her by the apron whenhe would persuade her to go with him to fairy-land. She said that she sometimes saw him in public places, as in Edin- burgh streets on a market-day, and that on one occasion, when she was "gone a-field" with her husband to Leith, she went to tie her nag to the stake by Restalrig loch, and there came sud- denlyacompany ofriders by"that made a din as though heaven and earth had gone together, " and immediately they rode into the loch with a " hideous rumble." Thome came to her and toldherthat it was the "good wights," who were taking their ride in this world. On another occasion Thome told her thereason of his visit to her; be called to her remembrance that one day when she was ill in child-bed, and near her time of de- livery, a stout woman came in to her, and sat down on the form beside her, and asked adrink of her, and she immediately gave it; this he saidwas his mistress, the queen of Elfen, who had commanded him to waituponher and "do her good."The wholeextent of Bessie Dunlop's witchcraft consisted in curing diseases and recovering stolen property, which she did bythe agency ofher unearthly visiter,who gave her medicines,or showedher how to prepare them. Some ofher statements appear to have been confirmed by other witnesses; and however wemayjudge of the connection between Thome Reid and Bes- sieDunlop, it is rendered certain by the entry in the court records, that the unfortunate womanwas convict and byrnt."Fromthis time cases of witchcraft occur more frequently in thejudicial records, and theybeconte exceedingly numerous asALISON PEIRSOUN. 107we approach the end ofthe century, still, however, distinguished by their purely Scottish character. A remarkable case is re- corded in the memorable year 1588, which has several points of resemblance with the story of Bessie Dunlop. The heroine was Alison Peirsoun, of Byrehill, whose connection with "faerie"originated with her kinsman, William Sympsoune, a " great scholar and doctor of medicine." He was born at Stirling, his father being the king's smith, but he " was taken away from his father by a man of Egypt, a giant, while but a child, who led him away to Egypt with him, where he remained by the space of twelve years before he came home again." During this time his father, who also appears to have had ahankering after un- lawful knowledge, died " for opening a priest's book and look- ing upon it." On his return home, Alison Peirsoun became intimate with her kinsman, who cured her of certain diseases,until, as it would appear, he died also. One day, as she stated,being in Grange Muir, with the people that passed to the muir (moor), she lay down sick and alone, when she was suddenly accosted by a man clad in green clothes, who told her if she would be faithful, he would do her good. She was at first ter- rified, and cried for help, but no one hearing her, she addressed him in God's name, upon which he immediately disappeared.Buthe soon afterward appeared to her again, accompanied with "many men and women," and she was obliged to go with them,and they had with them "piping and merriment, and good cheer;" and she was thus carried to Lothian, where they found puncheons of wine with drinking-cups. From this time she constantly haunted the company of the "good neighbors"(fairies), and the queen of Elfen, at whose court she was afrequent visiter, and she boasted that she had manyfriends there,among whom was the aforesaid William Sympsoune, who was most familiar with her, and from whom chiefly she derived her skill in curing diseases. She declared that her familiarity with the fairies was so great, that she was allowed to see them " make their salves with pans and fires, and that they gathered their herbs before sun-rising, as she did." The archbishop of St. Andrews, a scholar and profound divine, had condescended to seek the assistance of this woman in adangerous illness, for which he was made an object of severe satire by his political enemies; she caused him to eat a sodden fowl, and take a quartof claret wine mixed with her drugs, which the worthy prelate drank off at two draughts! Alison, in the course of her exam- ination, gave many curious anecdotes of the fairy people, with108 SORCERY AND MAGIC.whom she was sometimes on better terms than at others; among them she saw several of her acquaintance, who had been carried to Elſland, when their friends imagined they were dead and gone to heaven; andshe learned from her kinsman, Sympsoune,that a tithe ofthemwas yearly given up to hell, and had been warned by him from time to time not to go with them at certain periods, lest she should be made one ofthe number. This wo- manalso was convicted and burnt (convicta et combusta).The next case, or rather two cases, of witchcraft in the Scot- tish annals, is ofa more fearful and more criminal character than either of the preceding. The chief persons implicated were Katherine Munro lady Fowlis, wife of the chief of the clan ofMunro, and Hector Munro, the son of the baron of Fowlis by aformerwife. The lady Fowlis was by birth Katharine Ross ofBalnagown; and, in consequence of family quarrels and intrigues,she had laid aplot to make away with Robert Munro, her hus- band's eldest son, in order that his widow might be married to her brother, George Ross, laird of Balnagown, preparatory to which it was also necessary to effect the death ofthe young lady Balnagown. The open manner in which the proceedings of lady Fowlis were carried on, affords a remarkable picture of the barbarous state of society among the Scottish clans at this pe- riod. Among her chief agents were Agnes Roy, Christiane Ross, and Marjory Neyne Mac Allester, the latter better known bythe name of Loskie Loncart, and all three described as " notorious witches; " another active individual was named WilliamMac Gillevordame; and there were a number of other subordi- nate persons ofvery equivocal characters. As early as the mid- summer of 1576, it appears from the trial that Agnes Roy was sent to bring Loskie Loncart to consult with lady Fowlis, who was advised "to go into the hills to speak with the Elf-folk ,"and learn from them if Robert Munro and lady Balnagown woulddie, and if the laird of Balnagown would marry Robert's widow; and about the same time, these two women made clay images of the two individuals who were to die, for the purpose ofbewitching them. Poison was also adopted as a surer means ofsecuring their victims , and the cook ofthe laird of Balnagown was bribed to their interests, The deadly ingredients were ob- tained byWilliam Mac Gillevordame, at Aberdeen, under pre- tence ofbuying poison for rats; it was administered by the cook just mentioned, in a dish sent to the lady Balnagown's table, and anotheraccomplice, who was present, declared "that it was the sairest and maist cruell sicht that evir scho saw, seing the vomitLADY FOWLIS AND ROBERT MUNRO. 109andvexacioun that was on the young lady Balnagown and hir company." However, although the victim was thrown into amiserable and long-lasting illness, the poison did not produce immediate death, as was expected. From various points in the accusation, it appears that the conspirators were actively em- ployed indevising means of effecting their purpose fromthe pe- riod mentioned above till the Easter of the following year, by which time the deadly designs of the lady Fowlis had become much more comprehensive, and she aimed at no less than the destruction of all the former family of her husband, that their in- heritance might fall to her own children. In May, 1577, Wil- liam Mac Gillevordame was asked to procure a greater quantity of poison, the preceding dose having been insufficient; but he re- fused, unless her brother, the laird of Balnagown, were made privy to it; a difficulty which was soon got over, and it appears that the laird was, to a certain degree, acquainted with their pro- ceedings . A potion of a much more deadly character was now prepared, and two individuals, the nurse of the lady Fowlis and aboy, were killed by accidentally tasting of it; but we are not told if any of the intended victims fell a sacrifice. The con- spirators had now recourse again to witchcraft, and in the June of 1577, a man obtained for the lady Fowlis an " elf arrow-head,"for which she gave him four shillings. The " elf arrow-head"was nothing more than one of those small rude weapons of flint,belonging to a primeval state of society, which are often met with in turning up the soil, and which the superstitious peasantry of various countries have looked upon as the offensive arms offairies and witches. On the 2d and 6th of July, lady Fowlis and her accomplices held two secret meetings; at the first they made an image of butter, to represent Robert Munro, and having placed it against the wall of the chamber, Loskie Loncart shot at it eight times with the elf arrow-head, but always missed it; and at the second meeting they made a figure of clayto represent thesame person, at which Loskie shot twelve times, but with no bet- ter success, in spite of all their incantations. This seems to have been a source ofgreat disappointment, for they had brought fine linen cloth, in which the figures, if struck bythe elfarrow- head, were to have been wrapped, and so buried in the earth at aplace which seems to have been consecrated by superstitious feeling, and this ceremony was to have insured Robert Mun- ro's death. In August, another elf arrow-head was obtained, and toward Hallowmass another meeting was held, and two figures ofclay made one for Robert Munro and the other for the lady;10110 SORCERY AND MAGIC.lady Fowlis shot two shots at lady Balnagown, and Loskie Lon- cart shot three at Robert Munro, but neither of them were suc- cessful, and the two images were accidentally broken, and thus the charm was destroyed. They now prepared to try poison again, but Christiane Ross, who had been present at the last meeting, was arrested toward the end of November, and, being put to the torture, made afull confession, which was followed by the seizure ofsome ofher accomplices , several ofwhom, as well as Christiane Ross, were " convicted and burnt." The ladyFowlis fled to Caithness and remained there nine months, afterwhich she was allowed to return home. Her husband died in1588, and was succeeded by Robert Munro, who appears to have revived the old charge of witchcraft against his stepmother;for in 1589 he obtained a commission for the examination ofwitches, among whose names were those of Lady Fowlis and some ofher surviving accomplices. She appears to have warded off the danger by her influence and money for some months,until July 22, 1590, when she was brought to her trial, her ac- cuser being Hector Munro. This trial offered one of the first instances of acquittal of the charge of sorcery, and it has been observed that there are reasons for thinking the case was brought before ajury packed for that purpose.It is somewhat remarkable, that while the lady Fowlis was thus attempting the destruction of her step-children, they were trying to effect, by the same means, the death of her own son.Immediatelyafter her acquittal, on the same day, the 22d of July, 1590, Hector Munro (her accuser) was put on his trial be- for ajury composed of nearly the same persons, for practising the saine crime of sorcery. Itis stated in the charge that, when his brother Robert Munro had been grievously ill in the summar of 1588, Hector Munro had assembled " three notorious and common witches," to devise means to cure him, and had given harbor to them several days, until he was compelled to dismissthembyhis father, who threatened to apprehend them. Subse- quent to this, in January, 1588 (that is 1589 according to the modern reckoning) , Hector became suddenly ill, upon which hesent one ofhis men to seek a woman named Marion Mac Ingaruch, " ane of the maist notorious and rank witches in all thisrealme," and she was brought to the house in which he was lying sick. After long consultation, and having given him "three drinks of water out of three stones which she had," shedeclared that there was no remedy for him, unless the principal man of his blood should suffer death for him. They then heldWIERD PRACTICES OF THE MUNROS. 111further counsel, and came at last to the conclusion that the per- son who must thus be his substitute was George Munro, the eldest son of the lady Fowlis, whose trial has just been de- scribed. The ceremonies which followed are some ofthe mostextraordinary in the whole range of the history of these dark superstitions. Messengers were sent out to seek GeorgeMunro,the intended victim, in every direction, and he, "as a lovingbrother," suspecting no evil, came to where Hector lay, on the fifth day. By the express direction of the witch, the latter was to allow none to enter the house until after his brother's arrival;he was to receive his brother in silence, give him his left hand and take him by the right hand, and not speak till he had first spoken to him. Hector Munro followed these instructions to the letter; George Munro was astonished at the coldness of his reception, compared with the pressing manner in which he had been invited, and he remained in the room an hour before heuttered aword. George at last asked him how he did, to which Hector replied, " The better that you have come to visit me,"and then relapsed into his former silence. This, it appears,was a part of the spell. At one o'clock the same night, Marion Mac Ingaruch, the presiding sorceress, with certain of her ac- complices, provided themselves with spades, and went to apiece of earth at the seaside, lying between the boundaries of the lands of two proprietors, and dug a grave proportionate to the size of the sick man, and took off the sod. She then returned to the house, and carefully instructed each of the persons concerned in the part they were to perform inthe ceremonicswhich were to transfer the fate of Hector Munro to his brotherGeorge.The friends of Hector, who were in the secret, representedthatif George should die suddenly, suspicion would fall upon them all, and their lives would be in danger, and wished hertodelay his death" a space;" and she took on hand to " warrant him unto the 17th day ofApril next thereafter." Theythen took the sick manfrom his bed, and carried him in a pair of blankets to the grave, the assistants being forbidden to utter aword until the witch and his foster-mother, named Christiana Neill Dayzill, hadfirst spoken with "their master, the devil." Hector was then placed in the grave, and the green sod laid over him, and held 'down upon him with staves, and the chief witch took her stand beside him. The foster-mother, leading a young lad by the hand,then ran the breadth of nine ridges, and on her return inquired ofthe hag " which was her choice;" to which she replied that112 SORCERY AND MAGIC.

1"Hector was her choice to live, and his brother George to die for him. " This strange form of incantation was repeated thrice,and thenthe patient was taken from the grave, and carried home tohis bed in the same silence which had distinguished the firstpart of the ceremony. The effects of an exposure to the cold of aJanuary night inthe north, on a sick man, must have been very serious; but Hector recovered soon afterward, and in themonth of April, as foretold, George Munro was seized with amortal disease, under which he lingered till the month of June,when he died. Hector Munro took the witch into great favor,carried her to the house of his uncle at " Kildrummadyis," whereshe was " entertained as if she had been his spouse, and gave her such pre-eminence in the country that there was none that durst offend her, and gave herthe keeping of his sheep, to color the matter." After the death ofGeorge, the affair was whispered abroad, and an order was issued for the arrest of the witch, butshe was concealed by Hector Munro, until information was given by Lady Fowlis, that she was in the house at Fowlis.Whensubjected to an examination, and no doubt to the torture,she made a confession , and was publicly burnt. Her confession wasthe ground of the charge against Hector Munro, who, like his step-mother, was acquitted.The trials of Lady Fowlis and Hector Munro, appear to have caused much excitement, and other cases of witchcraft followedwith fearful rapidity in different parts of the country, to such adegree that they movedthe learned superstition ofthe king, who from this period began to take an extraordinary interest in prosecutions for crimes of this description. King James's example was not lost upon his subjects, and not only did they show re- doubled diligence in seeking out offenders, but probably cases weremade up to gratify his curiosity, until a fearful conspiracy between the hags and the evil one was discovered, of which theking was to have been the chief victim, and which will be related at full in our next chapter. The interference of King Jamesnot only marks an epoch in the history of sorcery in Scotland,but it had also an influence in modifying the belief by the intro- duction of the scientific demonology of France and Germany.Inthe conspiracy to which I have just alluded, we shall see many foreign notions mixed with the native superstitions.For two or three subsequent years, the records of the high court are unfortunately missing, but in 1596, we find several prosecutions forthe practice of witchcraft, ofwhich persons of high rank believed themselves, or were believed to be, the vic-THE WITCHES OF HADDINGTON. 113tims. On the 24th of June, John Stewart, the master of Orkney, was accused, on the confession of certain witches who had previously been condemned and burnt, ofhaving employed them to compass the death of Patrick, earl of Orkney; but he alleged in his defence that the confessions had been extorted by extreme torture, and had afterward been contradicted by the sufferers as theywere carried tothe stake, and he was acquitted by the jury.On the 30th of October, a woman named Alison Jollie was triedfor the same crime of employing a witch to cause the death of awomanwith whom she had quarrelled, grounded on the confession of the witch, and was also acquitted. Another woman, named Christian Stewart, tried onthe 27th of November, for compas- sing the death of one of the powerful family of the Ruthvens by witchcraft, was less fortunate, for she was judged "to be tane to the castle hill, and thair to be burnt."In 1597, we have another case bearing some resemblance tothose of Bessie Dunlop and Alison Peirsoun. The healing art had been, during the middle ages, practised by all sorts of quacks and unskilful pretenders, who made use of certain preparations of herbs and some other ingredients, but depended more for their success on the superstitious observances with which they were gathered, prepared, or applied. In order to gain more credit for their remedies, they pretended to receive their knowledge from an intercourse with the spiritual world. It was a part ofthe ed- ucation of every good housewife in former days to understand the use of medicines, and most women were, more or less, acquainted with the mode of preparing them. Most of the reme- dies which are mentioned inthe trials as used byBessie Dunlop, Alison Peirsoun, and others, are found in the old medieval receipt-books. On the 12th of November, in the year last men- tioned, four miserable women, Janet Stewart, Christian Lewing- stoun, Bessie Aiken, and Christian Saidler, were brought to their trial for various alleged acts of witchcraft. Christian Lewing- stoun was accused of having bewitched a baker of Haddington,byburying a small bag full of worsted thread, hairs, and nails of men, and other articles, under his stairs, then pretending that the witchcraft was the work of another, and undertaking to relieve him from it. In this wecan see little more than adishonest trick'to extort money; but she pretended to further knowledge, and the baker's wife being with child at the time, she told her that she would give birth to a boy which happened accordingly.When asked whence she derived her knowledge, she said that she had adaughter who was carried away by the" fairy folk,"10°114 SORCERY AND MAGIC.and from her she had her knowledge. She was accused after this, with the other women as accomplices, of the superstitious treatment of various sick persons, besides some other transac- tions not more honest than her treatment of the baker of Haddington. Janet Stewart was on one occasion, called to a wo- manwho was " deadly sick;" she took off the sick woman's shirt and her " mutche" (cap), and carried them to a stream which ran toward the south, and washed them in it, and made the patient put them ondripping wet, and said thrice over her, " In the name of the Father, the Son, and the Holy Ghost," and then put ared-hot iron inthe water, and then burnt straw at each " newke"of the bed. This was a primitive sort of " cold-water cure."She healed several women of another disease, by passing them thrice through a garland ofgreen woodbine, which she afterward cut in nine pieces, and cast in the fire. Woodbine appears to havebeena favorite remedyin avariety ofcases. Bessie Aiken cured most ofher patients by passing them nine times through a" girth" of woodbine, in the name of the three persons of the Holy Trinity. For awoman laboring under apain in the loins,she took a decoction of red nettles and herb Alexander, and bathedthe part with it, and thenboiled herb Alexander with fresh but- ter, and rubbed her with it, and then passed her nine times through the girth ofwoodbine, at three several times, a space of twenty-four hours being allowed to elapse between each. Othersimilar practices are recounted; and the four women were final- ly condemned to be taken to the castle hill at Edinburgh, and there to be strangled at a stake till they died, and their bodies to beburnt to ashes; a sentence which was duly executed on three ofthem. But Bessie Aiken pleaded that she was with child, and she was allowed to languish in prison until the 15th of August,1598, when the king, moved with, for him, an unusual degree of clemency, in consideration that she was " delyverit of ane in- fant, and hes sustenit lang puneischment be famine and impreis- ment, " commuted her original sentence for perpetual banishment.We have thus traced the history of witchcraft in Scotland to the close of the sixteenth century, down to which time it had preserved its national character, altogether differing from the su- perstitions which prevailed onthe continent in the same age. In Scotland, witchcraft was an object of more universal and unhes- itating belief than in almost any other country, and it obtained greater authority from the circumstance that so many people of rank at different periodshad recourse to it as a means of gratifying revenge or ambition. There were sorcerers among the mi-THE WITCHES OF HADDINGTON. 113tims. On the 24th of Jane, John Stewart, the master of Orkney, was accused on the confesson of certam winches whohad previously been condemned and burst, of having employed them to compass the death of Patrick, eari ofOrkney; but he alleged in s's defence that the confessions had been exported by extremetorture, and had afterward been contradicted by the sufferers as they were carried to the stake, and he was acquitted by the jury.Onthe 30th of October, awoman named Alison Joliewas tried for the samecrime ofemploying awitchto cause the death of awoman with whomshe had quarrelled, groundedonthe confession ofthe witch, andwas also acquitted. Another woman, named Christian Stewart, tried on the 27th ofNovember, for compas- sing the death ofone ofthe powerful family of the Ruthvens by witchcraft, was less fortunate, for shewasjudged"tobetaneto the castlehill, andthair to beburnt."In1597, we have another case bearing some resemblanceto those ofBessieDunlop and Alison Peirsoun. Thehealing art hadbeen,duringthe middleages,practisedbyall sorts ofquacks andunskilful pretenders,who madeuse of certain preparations ofherbsandsomeother ingredients,butdependedmorefortheir successonthe superstitious observances with which they were gathered,prepared, orapplied. Inorderto gainmorecredit for their remedies,theypretended to receive their knowledge from anintercoursewiththe spiritual world. Itwas apart ofthe ed- ucationofevery good housewife in former days to understand the use of medicines, and most women were, more or less, acquainted with the mode ofpreparing them. Most of the reme- dieswhichare mentioned inthetrials asused byBessie Dun- lop, Alison Peirsoun, and others,are found inthe old medieval receipt-books. On the 12th of November, in the year last men- tioned, four miserable women, Janet Stewart, Christian Lewing- stoun, Bessie Aiken, and Christian Saidler, were brought totheir trial for various alleged acts of witchcraft. Christian Lewing- stoun was accused of having bewitched a baker of Haddington,by burying a small bag full ofworsted thread, hairs, and nails of men, and other articles, under his stairs, then pretending that the witchcraft was the work of another, and undertaking to relieve himfrom it. In this wecan see little more than a dishonest trick'to extort money; but she pretended to further knowledge, and the baker's wife being with child at the time, she told her that she would give birth to a boy which happened accordingly.When asked whence she derived her knowledge, she said that she had a daughter who was carried away by the " fairy folk,"10°114 SORCERY AND MAGICand from her she had her knowledge. She was accused afterthis, with the other women as accomplices, of the superstitioustreatment of various sick persons, besides some other transac- tions not more honest than her treatment of the baker of Haddington. Janet Stewart was on one occasion, called to a woman who was " deadly sick;" she took off the sick woman's shirt andher"mutche"(cap), and carried them to a stream which ran toward the south, and washed them in it, and made the patient put themondripping wet, and said thrice over her, " In the name of the Father, the Son, and the Holy Ghost," and then put ared-hot iron in the water, and then burnt straw at each " newke"ofthe bed. This was a primitive sort of"cold-water cure."She healed several women of another disease, by passing them thrice through agarland ofgreen woodbine, which she afterward cut innine pieces, and cast in the fire, Woodbine appears to havebeen a favorite remedy in avariety of cases . Bessio Aiken curedmost ofher patients bypassing them nine times through a"gitta" of woodbine, in the name of the three persons of the Holy Trinity. For a woman laboring under a pain in the loins,she took adecoction of red nettles and herb Alexander, and bathedthe part with it, and then boiled herb Alexander with fresh but- ter, and rubbed her with it, and then passed her nine timesthrough the girth of woodbine, at three several times , a space of twenty-four hours being allowed to elapse between each. Othersimilar practices are recounted; and the four women were final- ly condemned to be taken to the castle hill at Edinburgh, andthere to be strangled at a stake till they died, and their bodies to be burnt to ashes; a sentence which was duly executed on threeofthem. But BessieAiken pleaded that she was with child, and she was allowed to languish in prison unul the 15th of August,1598, when the king, nioved with, for him, an unusual degree ofclemency, in consideration that she was " delyverit of ane in- fant, and hes sustenit lang puneischment be famine and impreisment, " commuted her original sentence for perpetual banishment,We have thus traced the history of witchcraft in Scotland to the close of the sixteenth century, down to which time it had preservedits national character, altogether differing from the superstitions which prevailed on the continent in the same age. In Scotland, witchcraft was an object of more universal and unhes- itating belief than in almost any other country, and it obtained greater authority from the circumstance that so many people of rank at different periods had recourse to it as a means of gratify- ing revenge or ambition. There were sorcerers among the mi1KING JAMES AND THE WITCHES OF LOTHIAN. 115nor agents inthe mysterious conspiracies of the earl ofGowry,which have given such celebrity in Scottish history tothe last year of the century. The narrative which will occupy our next chapter, will exhibit in a remarkable manner the sentiments ofKing James, who appears to have carried his hatred of witches with him into England, and with his reign in the latter country began the darkest period of the history of witchcraft in the south- ern parts ofthe island. Inafuture chapter,we shall havetore- turn to the superstitions of Scotland, which took a still wider and more fearful form in the seventeenth century, when theywere beginning to subside in other countries.

CHAPTER X. KING JAMES AND THE WITCHES OF LOTHIAN.

In the year 1589, surrounded by political jealousies abroad,and harassed by the turbulence of his subjects at home, James VI. of Scotland came to the resolution of marrying Anne of Denmark, and the earl-marshal left Scotland on the 18th of Juneon a mission to Copenhagen, to arrange the contract. In July,the marriage was celebrated by proxy, and in September, the new queen of Scotland left her father's court, and embarked with the earl-marshal and his suite for her adopted country; but they had hardly left the port when they were assailed by a tempest, which carried them so far from their course that they with difficulty reached Upsal in Norway, where a continuance of tempestuous weather threatened to detain them till the setting in of winter.King James, impatient ofdelay, summoned up more courage than he had ever shown before, and on the 22d of October, set off in search of his wife, whom he found still at Upsal where they were again married, and with whomhe returned to Copenhagen,and remained there during the winter. On the reappearance ofspring he left Denmark, and after a roughvoyage,landed with his queen at Leith, on the 1st ofMay, 1590.The obstinate hostility of the weather toward James and his new consort coinciding with political hatred among aportion of hissubjects, gave rise to strange reports, and at last aconspiracy ofanunearthly character was brought to light, by the agency of which itwas universally believed that the royal seafarer had116 SORCERY AND MAGIC.

beenpersecuted. The earl of Bothwell, the especial organ of the Romish party, was said to have been its instigator, and on this and other charges he was committed to ward, from which he broke toward the end of June, 1591, and took refuge among his friends inthe more inaccessible parts ofthe north. He was himself believed to be a skilful necromancer, and held frequent communication with witches.The manner in which this extraordinary affair was discovered is involved in some obscurity; but, according to the common story, the first divulger of the secret was a young woman named Geillis Duncan, This woman was servant in the house of David Seytoun, deputy-bailiff of the little town of Tranent, on the shores of the frith of Forth, about nine miles to the east of Edinburgh; and on a sudden she became celebrated for her ex- traordinary skill in curing diseases, and for doing other things which gave rise to the belief that the agency by which she worked was something more than natural. Her master's sus- picions on this subject were strengthened by the discovery, that Geillis was in the habit of secretly leaving the house and absent- ing herself every other night. He thereuponquestioned her in private, but obtaining no satisfactory answer, he presumed sofar upon his municipal office, as to call in some of his acquaintance,and in their presence put her to most severe tortures. But even thishad no effect; and they then examined every part ofher body in order to discover the devil's mark. Forit was one article ofthebelief in witchcraft, that, after the compact between the witch and the evil one had been completed, the latter sucked some part of his victim's body, and leſt his mark, and until this mark was dis- covered, his influence was unabated, and he hindered confession.The mark was most commonly placed on a part covered with hair, that it might be more easily concealed: and hence one-of the first processes in the examination of a witch was one most shocking to her feelings of modesty, that of shaving her body.In the case of Geillis Duncan, the fiend's mark was found in thefore-part ofher throat, upon which she confessed that she effected hercures by means of witchcraft. She was now committed to prison, and, after a short confinement, made amore full confes:sion, which implicated a number of persons living in different parts of the district of Lothian, and led to the arrest of not less than thirty presumed sorcerers, whose examinations brought to light the conspiracy above alluded to. The more remarkable ofthe persons thus placed under arrest were Dr. Fian, otherwise named John Cunningham, Agnes Sampsoun, Euphame Mackal-DR. FIAN. 117zeane, and Barbara Napier. Inthe account whichthese persons gave of their communications with the tempter, we find many incidents apparently new tothe popular mythology of Scotland,but which recur over and over again inthe witchcraft stories of later days.John Fian, one of the chief persons compromised by Geillis Duncan's confession, was a schoolmaster ofTranent, a man above the ordinary stamp of sorcerers at this period, who appears, at the time of these transactions, to have taken up his residence in the neighboring township of Preston-Pans, the sameplacewhichobtained so much celebrity in later Scottish history. Dr. Fian gave the following account ofthe origin of his acquaintance with the devil. He lodged at Tranent, in the house of one Thomas Trum- bill, who had given him great offencebyneglecting to " sparge," or whitewash, his chamber, as he had promised; Fian was lying in his bed, " musing and thinking how he might be revenged ofthe said Thomas," when the devil suddenly made his appearance,clad in white raiment, and said to him, " Will ye be myservant,and adore me and all my servants, and ye shall never want?"The doctor assented to the terms, and, at the suggestion of the evil one, he revenged himself on Trumbill by burning his house. The second night the devil again appeared to him in white raiment, and put his mark upon him with a rod. Subse- quently, Fian was found in his chamber, as it were, in atrance,during which he said that his spirit was carried " over many mountains," and as it appeared all over the world. From thistime he was present at all the nightly conventions held in the district of Lothian, and rose so high in Satan's favor, that thefiend appointed him his " registrar and secretary." His first visit to these conventions was at the church at North Berwick,about fourteen miles along the coast from Preston-Pans, a favor- ite meeting-place of the witches. He was transportedthitherfrom his bed at Preston-Pans, "as if he had been skimming across the earth;" and he found a number of Satan's " servants,"with a candle burning blue in the middle of them. Their masterstood in a pulpit " making a sermon of doubtful speeches," the effect of which was that they were not to fear him, "though hewere grim" (he seems to have appeared in a different character from that in which he first presented himself to Fian); telling them that " he had many servants, who should never want, and should ail nothing, so long as their hairs were on, and that they should never let anytears fall from their eyes." It was acommon article of belief that witches could notshed tears. He further ex118 SORCERY AND MAGIC.horted them that "they should spare not to do evil, and to eat,drink, and be blithe;" and he made them do him homage by kiss- ing his posteriors. Fian appears to have been an ill-disposed person, andwell inclined to put in practice Satan's exhortations.The power which he obtained byhis connection with the tempt- er, was always employed to work mischief, or for the indulgence of his wicked passions. He confessed on his trial that he had seduced a widow named Margaret Spens, under promise of mar- riage, and then deserted her. He was popularly accused of havingattempted toforce tohiswill avirtuous maiden, the sister ofone ofhis scholars, by charms which can not well be described here, but which were thwarted by the ingenuity of her mother,and made to throw disgrace on the designing sorcerer. Whileresiding at Tranent, Fian one night supped at the miller's, some distance from the town, and as it was late before he left, wasconveyed home on a horse by one of the miller's men; it being dark, he raised up, by his unearthly agency, four candles on the horse's ears, and one onthe staff which his companion carried,which were so bright that they made the night appear as light asday; but the manwas terrified to such adegree, that on his return home he dropped down dead. This was told by Fian himselfon his examination.Agnes Sampsoun acted an especially prominent part in these transactions. She is described in the indictment as residing inNether Keith, was commonly known by the title of the wise wifeofKeith, and seems to have used her art chiefly in curing diseases, although she was accused of having inflicted serious injuries on those who provoked her. Archbishop Spotswode de- scribes her as a woman, not of the base and ignorant sort of witches, but matron-like, grave, and settled in her answers.Her examination was long, and her confession, by what is pre- served, appears to have been the wildest and most extraordinary of them all; but it would take too much of our space to give more thana sample ofthem.She said that she had learned her art ofknowing and healingdiseases from her father; that the first time she began to servethe devil was after the death of her husband, whenhe appeared to her in the likeness of a man, and commanded her to acknowl.edge him as her master, and to renounce Christ. This she agreed to, being poor, and the tempter promising her riches for herselfand herchildren. He generally appeared to her in the likeness of adog, of which she asked questions, and received answers. On one occasion, when she was sent for to the oldEUPHAME MACKALZEANE. 119lady Edmestoune, who lay sick, she went into the garden at night and called the devil bythe name of Elva, who came in over the dike, in the likeness of a dog, and came so near to her that she was frightened, upon which she charged him, " on the law he believed on," to come no nearer. She then asked himif the lady would recover, and he told her that "her days were gone." He then asked where the gentlewomen, the lady's daughters, were. She told him they were to meet her there, on which he said that he would have one ofthem. Agnes said that she would hinder him, on which he went away howling, and concealed himself in the well, where he remained till after sup- per. The gentlewomen came into the garden when supper was over, whereupon the dog rushed out, terrified them all, and seized one of the daughters, the lady Torsenye, and attempted to drag her into the well to drown her, but Agnes also seized hold of her, and proved stronger than the devil, who thereupon disap- peared with a terrible howl. On another occasion, Agnes, with Geillis Duncan and other witches, wishing to be revenged on David Seytoun (Geillis Duncan's master), met on the bridge at Foulstruthir, and threw acord into the river, and Agnes Samp- soun cried, " Hail, holoa!" The end of the cord which was in the water became immediately heavy, and when they drew it out, the devil came up at the end of it, and asked ifthey had all been good servants . He then gave them acharm, which was toaffect David Seytoun and his goods, but it was accidentally averted, and fell upon another person. The lady of whomwe are now speaking seems to have had a little of the evil one in her, for she sometimes quarrelled with the devil himself.Euphame (Euphemia) Mackalzeane, one ofthe persons most deeply implicated in these charges, was a lady of rank in soci- ety, the onlydaughter and heiress of Thomas Mackalzeane lord Cliftounhall, one of the senators of the College of Justice, a distinguished scholar, lawyer, and statesman. She appears to have been led into associating with the base people concerned in this conspiracy, by her devotion to the Romish religion and to the party ofthe earl of Bothwell. She confessed that shehad first been made a witch by the means of an Irishwoman " with afallen nose;" and that to make herself " more perfect and well- skilled in the said art of witchcraft," she had caused another witch, dwelling in St. Ninian's Row (in Edinburgh), to " inau- gurate" her inthe said craft, with "the girth of ane grit bikar,"turning the same " oft round her head and neck, and oft-times round her head." She was charged with having procured the

120 SORCERY AND MAGIC.deaths ofher husband, her father-in-law, and various other per- sons, by means of poison and sorcery. She had become ac- quainted with Agnes Sampsoun at the time of the birth of her first son, when she applied to her to ease her of her pains in childbirth, which she did by transferring them to a dog, which ran away, and was never heard of afterward. Atthe birth of her second son, Agnes Sampsoun in the same way transferredher pains to a cat.Barbara Napier was also a woman of some rank; but the others were in general persons of very low condition. Aman,nicknamed Grey Meill(Gray Meal) whom Spotswode describes as"ane auld sely pure plowman," was keeper of the door at their conventions.The extensive scene of the operations of this society em- braced the seaaswellas the land. Ihave already statedthat the church of North Berwick was their favorite place of meet- ing. Agnes Sampsoun confessed that, oneAllhallow Eve " shee was accompanied with agreat many other witches, to the num- ber of two hundredth, and that all they together wentto sea, each one ina riddle or cive, and wentintothe same very substantial- ly, with flaggons ofwine, making merrie and drinking by the way, in the same riddles or cives, to the kirke of North Barrick,in Lowthian; and that after they had landed, took handes on the lande, and daunced this reill or short daunce, singing all with one voice,Commer goe yebefore, commer goe ye,Gifyewall not goe before, commer let me.'Atwhich time she confessed that this Geillis Duncane did goebefore them, playing this reill or daunce, upon a small trumpe,called a Jewes trumpe, until they entered into the kirk of North Barrick. " On one occasion, Fian, Agnes Sampoun, an active wizard named Robert Griersoun, and others, left Griersoun's house, at Preston, in a boat, and went out to sea to a " tryst, "with another witch, and entered a ship, and had " good wineand ale" therein, after which, as was their usual custom, they sank the ship and all that was in it, and returned home. Onanother occasion, as Agnes Sampsoun confessed, they sailed out fromNorth Berwick in aboat like a chimney, the devil passing before them like a rick of hay, and entered a ship called the " Grace of God,"where theyhad abundance of wine and " othergood cheer," and when they came away the fiend raised "an evil wind," he being under the ship, and caused the ship to perish; and Agnes said that she gave on this occasion twentyMEETING OF WITCHES. 121shillings to Greg Meill for his attendance, which would seem to imply that they had takenthe ship's money. On one oftheir voyages, in the summer of 1589, Dr. Fian stated that the fiend informed them of the leak which subsequently endangered the queen's ship, when she took refuge inNorway. Subsequent to this, when the queen was on her way from Denmark, a conven- tion was held at the "Brumehoillis," where the whole party went to sea in riddles, Robert Griersoun, above-mentioned, be- ing their " admiral and master-man," and they again entered aship and made merry; and finished bythrowing adog over- board, which not only made the ship turn over and sink, but raised a storm which helped to drive the queen back.This latter event, however, was effected by more imposing ceremonies. A meeting was held in a webster's house, at Pres- ton-Pans, at which were present Agnes Sampsoun, John Fian,Geillis Duncan, and two others, who" baptized" acat in aman- ner thus described in the confession of Agnes Sampsoun:" First, two ofthem held one finger in the one side of the chimney-crook, and another held another finger in the other side, the two nibs of the fingers meeting together; thus they put the cat thrice through the links ofthe crook, and passed it thrice underthe chimney." They subsequently tied to the four feet of the cat four joints of dead men; and it was then carried to Leith,and the witches took it to the pier-head about midnight, and threw it into the sea. Another party of the conspirators, atPreston-Pans, threw another cat into the sea at eleven o'clock at night. The result of all this was a storm so dreadful, that theboat between Leith and Kinghorn perished with all onboard,amounting to three-score persons .This particular quality of the cats for raising storms is not easily accounted for. Dr. Fian was accused of the hunting of a cat at Tranent; in which hunt he was carried high above the ground, with great swiftness, and as lightly as the cat herself,over " a higher dyke than he was able to lay his hand to the head of;" and when asked whyhe pursued the cat, he replied,that at a convention held at the " Brumehoillis," Satan had com- manded all that were present to catch cats, to be cast into the sea for the purpose ofraising winds for the destruction ofships.Acatwas subsequently cast into the sea to raise winds on the king'spassage to Denmark; andwhen the king was returning,another convention was held, at which Satan promised to raise amist, and cast the king into England, for which purpose he threw into the sea athing like afoot-ball, in the presenceof11122 SORCERY AND MAGIC.Dr. Fian, who saw a vapor and smoke rise from the spot where it touched the water.The king and his consort, as we have seen, escaped all the perils of the sea, and landed safely in Scotland. Satan con- fessed that James was " un homme de Dieu," and that he hadliule power over him; but after his return, new plans were formed for the king's destruction, at the momentwhen Bothwell wasplotting rebellion against his sovereign. On Lammas Eve (July 31st), 1590, nine of the principal sorcerers, including Dr. Fian, Agnes Sampsoun, Euphame Mackalzeane, and Barbara Napier, with others to the number of thirty, met at the New Haven, between Mussilburgh and Preston-Pans, at a spot called the "Fayrie-hoillis," when the devil made his appearance in the form ofa black man, which was " thought most meet to do the turn for which they were convened." When they had all takenthe places assigned to them, Agnes Sampsoun proposed that they should consult for the destruction of the king. Thedevil, after stating that their designs were likely tobe thwarted,promised them a picture of wax, and directed them to hang up and roast a toad, and lay the drippings of the toad, mixed with " strang wash, " an adder's skin, and " the thing in the forehead ofanew-foaled foal," in the way where the king was to pass, or hang it in a position where it mightdrop onhis body. Agnes Sampsoun was appointed to make the figure, which she did,and gave it to the evil one, who promised to prepare it and de- liver it to them for use within ashort time. The process ofthe toad was carried into effect, and the dripping was to have fallen onthe king " during his majesty's being at the Brig of Die, the daybefore the common bell rang, for fear the earl Bothwell should have entered Edinburgh." It happened, however, that theking did notpass bythe way he was expected.The image of wax appears to have been considered a mat- ter of much greater moment-a last and terrible resource, and there was evidently more than one meeting on the subject be- tween the time above-mentioned and the eve of Hallowmass,1590. An unusually solemn meeting had been called for that night, to be held at North Berwick church, where the witches assembled to the number of above a hundred, among which num- ber there were only six men. Agnes Sampsoun confessed that she went thither on horseback, and arrived at the churchyard about eleven o'clock at night, across which they danced, Dr. Fianleading the way, and Geillis Duncan, as usual, playing to them on a trump. At the church the women first made theirTHE DEVIL IN THE PULPIT. 123homage, being turned six times "widderschinnes" (that is in the contrary direction to the course of the sun), and then the menwere turned in the same manner nine times. Fian nextblew open the church door, and blew in the lights, which were like great black candles held in an old man's hand, round the pulpit. The devil suddenly rose up in the pulpit in the form of ablack man, with ablack beard sticking out like that of agoat,and a high ribbed nose, falling down like the beak of ahawk,"with a long rumple." He was clad in a black gown, with an " evil-favored" skull-cap, also black, on his head. John Fian stood beside the pulpit, as clerk, and next to him was Robert Greirsoun, above-mentioned. Some of the company stood and others sat. The fiend first read from ablack book their names,and each when called answered, " Here, master." On this oc- casion Satan appears to have been in some confusion, for where- as it was the custom for every one to have anickname, by which only they were to be named in that company, that of Robert Greirsoun being " Rob the Rowar," the devil called him by his own proper name, which caused great scandal and clamor, and they all ran " hirdie-girdie," and were angry. The excitement was increased by his making the same mistake with regard to Euphame Mackalzeane and Barbara Napier. When this out- break was appeased, Satan made a short sermon, exhorting them all to be good servants and to continue doing as much evil as they could. This was followed by another outburst of dissatis- faction, on account of the image of wax that was not yet forth- coming. Robert Greirsoun, urged on by the women, said,"Where is the thing yo promised?" To appease the tumult,whichwas becoming greater and greater, the fiend repliedthat " It should be gotten the next meeting, and he would hold the next assembly for that cause the sooner; it was not ready at that time." Robert Greirsoun, who was perhaps offended at the mis- take about his name, called out, " Ye promised twice and de- ceived us!" and four "honest-like women," as Barbara Napier termed them in her confession, were very importunate, and ob- tained apromise that the image should be delivered very short- ly to Barbara Napier and Euphame Mackalzeane, without wait- ing for another meeting. In the midst ofthis tumult, poor Grey Meill, the door-keeper, was imprudent enough to say that "nothing ailed the king yet, God be thanked!" for which " the devil gave him agreat blow." We are told that the devil gave as a reason for his tardiness, the king's extreme piety and wis- dom, which had preserved him from all dangers; and the king124 BORCERI AND MAC.

was not a little flatteredbythis confession. After this business was ended, the company appear to have had asort of a revel,and they opened two graves within and one without the church,andtook the joints ofthe dead to make charms of, which woro shared among them, and then they departed, having given the evil one the accustomed compliment of a kiss behind. It ap- pears that the judicial prosecution arose before anyfurther prog- ress could be made with the image of wax.The strange circumstances described above, with much more,were confessed to, more or less, by nearly thirty individuals, so that we can hardly do otherwise than suppose that the persons implicated, under some mental illusion,had plotted together to effect acriminal object by superstitious practices. Much, how- ever, of the more extravagant part ofthe story was probably sug- gested by the questions put by their examiners, and extorted under the terror and the feeling of helplessness produced by the crueltyand tyranny oftheirtormentors. Wehave already seen the manner in which Geilles Duncan's confession was wrenchedfrom her. The firmness with which manyofthem suffered was looked upon as diabolical obstinacy, and only provoked to the application of severer tortures. Those to which Dr. Fian was subjected were too horrible to be described. Agnes Sampsoun was examined before the king at Holyrood House; she bore thetorture, which is described in the old narrative as " a payne most grevous," firinly and without confession; upon which she was stripped, the hair shaved from her body, and "the devil'smark" found in a part where it was a cruel insult to her woman- hood to search. She confessed anything rather than submit tofurther indignities.The king, we are told, " took great delight" in these exam- inations; and the confessions put him " in a wonderful admira- tion." His vanity was flattered, at the same time that his curi- ositywas excited and gratified. He made Geilles Duncan play before him on her trump (or Jew's harp) the same tune to which the witches had danced in their meetings. The trials continued to occupy him throughout the winter of 1590, and the end wasmore tragical even than the beginning, for the Scottish Solomonwas inexorable in his judgments. Dr. Fian was condemned on the 26th of December, 1590, and " byrnt" at the beginning of January. On the 27th of January, 1591, Agnes Sampsoun was sentencedto be taken to the castle-hill ofEdinburgh, and there be bound to a stake and " wirreit" [worried) till she wasdead,and thereafter her body burnt to ashes; all which was duly ex-KING JAMES ON WITCHCRAFT. 125ecuted. The sentence ofEuphame Mackalzeane was still more cruel; she appears to have been kept long and to have under- gone many examinations, probably in the hope that she might give up the names of some of Bothwell's accomplices, and on the 7th of June, 1591, she was condemned to be burnt alive, the others being all strangled before they were committed to the flames. During the intervening period manyof her accomplices ofless note suffered at the stake. Inthe case ofBarbara Napier,the majority of the jury having acquitted her of the chiefarticles ofthe charge against her, were themselves threatened the king sitting in judgment in his own person-with a trial for wilful error upon an assize, and were compelled to avoid the conse- quences by acknowledging themselves guilty and throwingthem- selves on the king's mercy, who " pardoned" thom.King James now became proud of his skill and knowledge in the matter ofsorcery, and of the wisdom ofhisjudginents. He made it a subject of his special study, and his royal leisure was occupied with the compilation, in form of adialogue, of atrea- tisewhich wasprinted underthe title of"Dæmonologie," with the king's name, at Edinburgh, in 1597. In the preface the royal author speaks of" the fearfull aboundinge" ofwitches in Scot- land at that time; and complains bitterly against the English- man Reginald Scott, whohad attempted to disprove the existence of witches , and against Wierus, the German, who had written asort of apology for the persons thus accused, " whereby," says the king, " he plainly bewrayes himselſe to have bene one of that profession. His majesty's book is much inferior to the other treatises on the subject published about the same period;it is compiled from foreign works, and begins with discussing very learnedly the nature and existence of witchcraft, and with describing the contract with Satan, but it furnishes little or no information onthe real character ofthe Scottish superstitions of the day.11°126 SORCERY AND MAGIC.

CHAPTER XI. MAGIC IN ENGLAND DURING THE AGE OF THE REFORMATION.

THE magician, as we have stated in aformer chapter, differed from the witch in being the master and not the slave of the spirits who were supposed to work his will. In the middle agesthe knowledge of the few contrasted so marvellously with the ignorance of the multitude, that people were easily led to putfaith inthe report that they obtained it by acommunication with the invisible world, which they in too many cases designedlypropagated, in order to impose more powerfully onpopular credulity. However, neither the learning of the scholar nor the wisdom ofthe statesman were proof against the influence of the universally prevailing belief in magic. The latter not un- frequently sought the advice of the astrologer or the aid of the magician in his difficulties; while some of the most profound scholars wasted their lives in the unprofitable study of a science,the truth of which was pretended to rest on books and rules handed down to posterity from the age of Solomon, and even fromthose of Adam and the patriarchs, who were said to have received them from the angels Raziel and Raphael.The popular belief in this science was strengthened by the extraordinary effects of natural processes now commonly under- stood, but then known only to a small number of individuals,whocoveredtheir knowledge with the most profound secrecy;andby the no less extraordinary feats of jugglers, who derived their skill in sleight-of-hand from the East, a part of the world always celebrated as the cradle of this class ofperformers. We find in old histories mention of strange exhibitions, which can onlybe explained by the supposition ofa combination ofoptical instruments, and by other agencies which indicate an unusualknowledge of natural philosophy. The performances of the jugglers often excited astonishment and alarm, and they were sometimes prosecuted by the church for their presumed inter- course with the devil. Wearetold bythe ecclesiastical inquis- itor, John Nider, mentioned in a former chapter, that, in the latterhalf of the fifteenth century, awoman made her appear- ance at Cologne, who performed many extraordinary feats, suchDR. FIAN. 117zeane, and Barbara Napier. Inthe account which these persons gave of their communications with the tempter, we find many incidents apparently newto the popular mythology of Scotland,but which recur over and over again in the witchcraft stories oflater days.John Fian, one of the chief persons compromised by Geillis Duncan's confession, was a schoolmaster of Tranent, a man above the ordinary stamp of sorcerers at this period, who appears, at the time of these transactions, to have taken up his residence in the neighboring township of Preston-Pans, the same place which obtained so much celebrity in later Scottish history. Dr. Fian gave the following account ofthe origin of his acquaintance with the devil. He lodged at Tranent, in the house of one Thomas Trum- bill, whohad given him great offence by neglecting to " sparge," or whitewash, his chamber, as he had promised; Fianwas lying in his bed, " musing and thinking how he might be revenged ofthe said Thomas," when the devil suddenly made his appearance,clad in white raiment, and said to him, " Will ye be my servant,and adore me and all my servants, and ye shall never want?"The doctor assented to the terms, and, at the suggestion of the evil one, he revenged himself on Trumbill by burning his house. The second night the devil again appeared to him in white raiment, and put his mark upon him with a rod. Subse- quently, Fian was found in his chamber, as it were, in atrance,during which he said that his spirit was carried " over many mountains," and as it appeared all over the world. From this time he was present at all the nightly conventions held in the district of Lothian, and rose so high in Satan's favor, that the fiend appointed him his " registrar and secretary." His first visit to these conventions was at the church at North Berwick,about fourteen miles along the coast from Preston-Pans, a favor- ite meeting-place of the witches. He was transported thither from his bed at Preston-Pans, "as if he had been skimming across the earth;" and he found a number of Satan's " servants,"with a candle burning blue in the middle of them. Their master ood in a pulpit " making a sermon of doubtful speeches," the fect of which was that theywere notto fear him, " though he were grim" (he seems to have appeared in a different character from that in which he first presented himself to Fian); telling them that " he had many servants, who should never want, and should ail nothing, so long as their hairs were on, and that they should never let any tears fallfromtheir eyes." It was a common article of belief that witches could not shed tears. He further ex118 SORCERY AND MAGIC.horted them that "they should spare not to do evil, and to eat,drink, and be blithe;" and he made them do him homage by kissing his posteriors. Fian appears to have been an ill-disposed person, andwell inclinedto put in practice Satan's exhortations.The power which he obtained by his connection with the tempt- er, was always employed to work mischief, or for the indulgence of his wicked passions. He confessed on his trial that he had seduced a widow named Margaret Spens, under promise of mar- riage, and then deserted her. He was popularly accused of having attempted to force to his will a virtuous maiden, the sister ofone ofhis scholars, by charms which can not well be describedhere, but which were thwarted by the ingenuity of her mother,and made to throw disgrace on the designing sorcerer. Whileresiding at Tranent, Fian one night supped at the miller's, some distance from the town, and as it was late before he left, wasconveyed home on a horse by one of the miller's men; it being dark, he raised up, byhis unearthly agency, four candles on the horse's ears, and one on the staff which his companion carried,which were so bright that they made the night appear as light asday; butthe manwas terrified to such adegree, that on his return home he dropped down dead. This was told by Fian himself on his examination.Agnes Sampsoun acted an especially prominent part in thesetransactions. She is described in the indictment as residing inNether Keith, was commonly known by the title of the wise wife of Keith, and seems to have used her art chiefly in curing diseases, although she was accused of having inflicted serious injuries on those who provoked her. Archbishop Spotswode de- scribes her as a woman, not of the base and ignorant sort of witches, but matron-like, grave, and settled in her answers.Her examination was long, and her confession, by what is pre- served, appears to have beenthe wildest and most extraordinary ofthem all; but it would take too much of our space to give more thana sample of them.She said that she had learned her art of knowing and healing diseases from her father; that the first time she began to servethe devil was after the death of her husband, when he appeared toher in the likeness of a man, and commanded her to acknowledge him as her master, and to renounce Christ. This sheagreed to, being poor, and the tempter promising her riches for herself and her children. He generally appeared to her in the likeness of a dog, of which she asked questions, and received answers. On one occasion, when she was sent for to the oldPOPULAR INFLUENCE OF MAGIC. 127as tearing a napkin to pieces, and then in an instant producing ituninjured before the eyes of the spectators; dashing a glass against the ceiling, and immediately restoring it whole, and the like; and although these are among the commonest tricks of modern sleight-of-hand, it required powerful protectors to screen her from the pursuits of the bishop. Even as late as the year 1595, as we learn from the journal of Pierre l'Estoile, when ajuggler, who had taught acatto perform various surprising ſeats,offered to exhibit it before the French king Henri IV., his min- isters represented to the monarch that it might be a plot tobe- witch him, and, although his majesty laughed at their apprehen- sions, means were found to get the juggler and his cat out of the way. It was indeed at that time an unpopular animal; alearned pig would have had a better chance. Inthe earlier part of thesixteenth century, as we learn from Wierus, a contemporary writer on these subjects, there was a man at Magdeburg who undertook to ride up in the air, and, under this pretext, collected from those who were eager to witness his departure a considera- able sum ofmoney. The people who had paid their moneymet on the day appointed; they saw the man bring forth ahorse and perform certain mysterious ceremonies, whereupon it began to rise from the ground; the conjuror took hold of the horse's tail,and, as he gradually mounted upward, his wife took hold ofhim,and their servant held by his mistress, and so they disappeared,to the great astonishment of the beholders. But in the midst oftheir admiration, a townsınan, returning from avisit to the coun- try, informed them that he had seenthe juggler marching away with his family and his spoils, along one of the public roads leading from the city, in the same ordinary manner in which other mortal men are accustomed to travel. The whole was adeception.Treatises on magic, both in manuscript and in print, were abundant. In these we find the description of anumerous hostof spirits, classed according to their powers, and forms, and at- tributes. One had for its province the care of treasures, another the giving of power, this of endowing with eloquence, that of procuring or destroying love. Each of these, by certain cere- monies and invocations, might be made subservient to the per- son who called him up. So general was the belief inthe effi- cacy ofthese charms and ceremonies, that even late inthe six- teenth century, when men of enlightened minds printed them in order to expose them to ridicule, others, their opponents, but men of learning and character, such as Bodin, cried out with128 SORCERY AND MAGIC.terroratthedanger likely to arise from placing within the reach of the vulgar such powerful instruments of mischief. Some- times the magician called the spirit to acharmed circle; some- times he compelled him to appear in a mirror; but the more usual method was to force the spirit into a crystal, or stone, and to hold him confined there until he had answered the purposes for which hewas called. Dee's conjuring stone was preserved in the Strawberry Hill collection, and is described as being ap- parently apolished piece ofkennel coal. The works on magic give the several invocations and forms for calling each particu- lar spirit; and there are even incantations of amore stringent nature to be used for the purpose of constraining or punishing such spirits as might show obstinacy toward those who called upon them. A volume of this description among the manu- scripts in the British Museum (MS. Sloane, No. 3850, fol. 149),after giving a charm, and directions for using it, goes on to say," The virtue of this, first, is , that if any spirit were in any glass ,andany of these figures laid uponthe said glass, that then the spirit should notdepart till the figure were removed; and whenthou wilt bind orconjure any spirit, then thou must bind the seal of Solomon about thy right arm, the pentagon and mortagon about thy head, and the girdle about thy breast: then hold alittle myrrh and frankincense under thy tongue, and call what spirit thou wilt, and he will presently, without delay, come and obey thee in what he may." It was necessary that persons usingthese charms should be well acquainted with the science and its applications; for, although, when properly performed,theymade the magician absolute master of the spirit, the latterwas an unwilling servant, and if the slightest error were made inthe incantation, he not unfrequently tookhis revenge by rush- ing onthe unskilful scholar, and carrying him away. In 1530, as Wierus tells us, a priest ofNuremburg had recourse to such in- cantations, and the devil showed him in aglass where treasure layburied. The priest went to the spot, and began digging,but, whenhehad just comein sight ofthe chest oftreasure and of ablack dog which guarded it, the earth fell in upon him and buriedhim, and nobody could find the place afterward.As we approach the age of the Reformation, we find that the • study of magic and alchemy had become extremely common among the Romish clergy. This was especially the case in England, where we hear of frequent instances of priests and monks who ventured to dabble in the forbidden sciences.der the first monarchs of the Tudor dynasty, the extraordinaryUn-EUPHAME MACKALZEANE. 119lady Edmestoune, who lay sick, she went into the garden at night and called the devil by the name of Elva, who came in over the dike, in the likeness of adog, and came so nearto her that she was frightened, upon which she charged him," on the law he believed on," to come no nearer. She then asked himif the lady would recover, and he told her that "her days were gone." He then asked where the gentlewomen, the lady's daughters, were. She told him they were to meether there, onwhich he said that he would have one ofthem. Agnes said that she would hinder him, on which he went away howling, and concealed himself in the well, where he remained till after sup- per. The gentlewomen came into the garden whensupper was over, whereupon thedog rushed out, terrified them all, and seized one of the daughters, the lady Torsenye, and attempted to drag her into the well to drown her, but Agnes also seized hold of her, and proved stronger than the devil, who thereupon disap- peared with a terrible howl. On another occasion, Agnes, with Geillis Duncan and other witches, wishing to be revenged on David Seytoun(Geillis Duncan's master), met on the bridge at Foulstruthir, and threw acord into the river, and Agnes Samp- soun cried, " Hail, holoa!" The end of the cord which was in the water became immediately heavy, and when they drew it out, the devil came up at the end of it, and asked if they had ail been good servants . He then gave them a charm, which was to affect David Seytoun and his goods, but it was accidentally averted, and fell upon another person. The lady of whomwe are now speaking seems to have had alittle of the evil one in her, for she sometimes quarrelled with the devil himself.Euphame (Euphemia) Mackalzeane, one ofthe persons most deeply implicated in these charges, was a lady of rank in soci- ety, the only daughter and heiress of Thomas Mackalzeane lord Cliftounhall, one of the senators of the College of Justice, a dis- tinguished scholar, lawyer, and statesman. She appears tohave been led into associating with the base people concerned in this conspiracy, by her devotion to the Romish religion and to the party ofthe earl ofBothwell. She confessed that she had first been made a witch by the means of an Irishwoman " with afallen nose;" and that to make herself " more perfect and well- skilled in the said art of witchcraft," she had caused anotherwitch, dwelling in St. Ninian's Row (in Edinburgh), to " inau- gurate" her in the said craft, with "the girth of ane grit bikar,"turning the same " oft round her head and neck, and oft-times round her head." She was charged with having procuredthe120 SORCERY AND MAGIC.1deaths ofher husband, her father-in-law, and various other per- sons, by means of poison and sorcery. She had become ac- quainted with Agnes Sampsoun at the time of the birth of her first son, when she applied to her to easeher of her pains in childbirth, which she did by transferring them to a dog, which ran away, and was never heard of afterward. Atthe birth of her second son, Agnes Sampsoun in the same way transferred herpainsto acat.Barbara Napier was also a woman of some rank; but the others were in general persons of very low condition. Aman,nicknamed Grey Meill (Gray Meal) whom Spotswode describes as"ane auld sely pure plowman," was keeper of the door at their conventions.The extensive scene of the operations of this society em- braced the sea as well as the land. I have already stated that the church of North Berwick was their favorite place of meeting. Agnes Sampsoun confessed that, one Allhallow Eve " shee wasaccompanied with agreat many other witches, to the nun- ber oftwo hundredth, and that all they together went to sea, each one in a riddle or cive, and went into the same very substantial- ly, with flaggons of wine, making merrie and drinking by the way,inthe same riddles or cives, to the kirke ofNorth Barrick,in Lowthian; and that after they had landed, took handes on the lande, and daunced this reill or short daunce, singing all withone voice," Commergoeyebefore, commer gooye,Gifyewallnot goe before, commer let me.'Atwhich time she confessed that this Geillis Duncane did goebefore them, playing this reill or daunce, upon a small trumpe,called a Jewes trumpe, until they entered into the kirk of North Barrick." On one occasion, Fian, Agnes Sampoun, an active wizard named Robert Griersoun, and others, left Griersoun'shouse, at Preston, in a boat, and went out to sea to a " tryst, "with another witch, and entered a ship, and had "good wine and ale" therein, after which, as was their usual custom, they sank the ship and all that was in it, and returned home. On another occasion, as Agnes Sampsoun confessed, they sailed out from North Berwick in aboat like a chimney, the devil passing before them like a rick of hay, and entered a ship called the "Grace ofGod," where they had abundance of wine and " other good cheer," and when they came away the fiend raised " an evil wind," he being under the ship, and caused the ship to perish; and Agnes said that she gave on this occasion twentyMEETING OF WITCHES. 121shillings to Greg Meill for his attendance, which would seem to imply that they had taken the ship's money. On one oftheir voyages, in the summer of 1589, Dr. Fian stated that the fiend informed them of the leak which subsequently endangered the queen's ship, when she took refuge inNorway. Subsequent to this, when the queen was on her wayfrom Denmark, aconven- tion was held at the "Brumehoillis," where the whole party went to sea in riddles, Robert Griersoun, above-mentioned, be- ing their " admiral and master-man," and they again entered aship and made merry; and finished bythrowing adog over- board, which not only made the ship turn over and sink, but raised a storm which helped to drive the queen back.This latter event, however, was effected by more imposing ceremonies. A meeting was held in a webster's house, at Pres- ton-Pans, at which were present Agnes Sampsoun, John Fian,Geillis Duncan, and two others, who " baptized" acat in aman- ner thus described in the confession of Agnes Sampsoun:" First, two of them held one finger inthe one side of the chim- ney-crook, and another held another finger in the other side, the two nibs of the fingers meeting together; thus they put the cat thrice through the links ofthe crook, and passed it thrice under the chimney. " They subsequently tied to the four feet of the cat fourjoints of dead men; and it was then carried to Leith,and the witches took it to the pier-head about midnight, and threw it into the sea. Another party of the conspirators, atPreston-Pans, threw another cat into the sea at eleven o'clock at night. The result of all this was a storm so dreadful, that the boat between Leith and Kinghorn perished with all onboard,amounting to three-score persons .This particular quality of the cats for raising storms is not easily accounted for. Dr. Fian was accused of the hunting of acat at 'Tranent; in which hunt he was carried high above the ground, with great swiftness, and as lightly as the cat herself,over " a higher dyke than he was able to lay his hand to the head of;" and when asked why he pursued the cat, he replied,that at a convention held at the " Brumehoillis," Satan had commanded all that were present to catch cats, to be cast into the seafor the purpose ofraising winds for the destruction of ships.Acat was subsequently cast into the sea to raise winds on the king's passage to Denmark; and when the king was returning,another convention was held, at which Satan promised to raise amist, and cast the king into England, for which purpose he threw into the sea athing like afoot-ball, in the presenceof 11122 SORCERY AND MAGIC.Dr. Fian, who saw a vapor and smoke rise from the spot where it touched the water.The king and his consort, as we have seen, escaped all the perils of the sea, and landed safely in Scotland. Satan con- ſessed that James was " un homme de Dieu," and that he hadliule power over him; but after his return, new plans were formed for the king's destruction, at the momentwhen Bothwell was plotting rebellion against his sovereign. On Lammas Eve (July 31st), 1590, nine ofthe principal sorcerers, including Dr. Fian, Agnes Sampsoun, Euphame Mackalzeane, and Barbara Napier, with others to the number of thirty, met at the New Haven, between Mussilburgh and Preston-Pans, at a spot called the " Fayrie-hoillis," when the devil made his appearance in the form ofa black man, which was " thought most meet to do the turn for which they were convened. " When they had all takenthe places assigned to them, Agnes Sampsoun proposed that they should consult for the destruction of the king. The devil, after stating that their designs were likely to be thwarted,promised them a picture of wax, and directed them to hang up and roast a toad, and lay the drippings of the toad, mixed with " strang wash," an adder's skin, and " the thing in the forehead ofanew-foaled foal," inthe way where the king was to pass, or hang it in a position where it might drop on his body. Agnes Sampsoun was appointed to make the figure, which she did,and gave it to the evil one, who promised to prepare it and de- liver it to them for use within a short time. The process ofthe toad was carried into eſſect, and the dripping was to have fallen on the king " during his majesty's being at the Brig of Die, the day before the common bell rang, for fear the earl Bothwell should have entered Edinburgh. " It happened, however, that the king did notpass by the wayhe was expected.The image of wax appears to have been considered a mat- ter of much greater moment a last and terrible resource, andthere was evidently more than one meeting on the subject be- tween the time above-mentioned and the eve of Hallowmass,1590. An unusually solemn meeting had been called for thatnight, to be held at North Berwick church, where the witches assembled to the number of above a hundred, among which num- ber there were only six men. Agnes Sampsoun confessed that she went thither on horseback, and arrived at the churchyard about eleven o'clock at night, across which they danced, Dr. Fianleading the way, and Geillis Duncan, as usual, playingto them onatrump. At the church the women first made theirMEETING OF WITCHES. 121shillings to Greg Meill for his attendance, which would seem to imply that they had taken the ship's money. On one oftheir voyages, in the summer of 1589, Dr. Fian stated that the fiend informed them of the leak which subsequently endangered the queen's ship, when she took refuge inNorway. Subsequent to this, when the queen was on her way from Denmark, aconven- tion was held at the "Brumehoillis," where the whole party went to sea in riddles, Robert Griersoun, above-mentioned, be- ing their " admiral and master-man," and they again entered aship and made merry; and finished bythrowing adog over- board, which not only made the ship turn over and sink, but raised a storm which helped to drivethe queen back.This latter event, however, was effected by more imposing ceremonies. A meeting was held in a webster's house, at Pres- ton-Pans, at which were present Agnes Sampsoun, John Fian,Geillis Duncan, andtwo others, who " baptized" a cat in aman- ner thus described in the confession of Agnes Sampsoun:" First, two of them held one finger in the one side of the chimney-crook, and another held another finger in the other side, the two nibs of the fingers meeting together her; thus they putthe catthrice through the links ofthe crook, and passed it thrice under the chimney." They subsequently tied to the four feet of the cat four joints of dead men; and it was then carried to Leith,and the witches took it to the pier-head about midnight, and threw it into the sea. Another party of the conspirators, atPreston-Pans, threw another cat into the sea at eleven o'clock atnight. The result of all this was a storm so dreadful, that the boat between Leith and Kinghorn perished with all on board,amounting to three-score persons.This particular quality of the cats for raising storms is not easily accounted for. Dr. Fian was accused of the hunting of a cat at Tranent; in which hunt he was carried high above the ground, with great swiftness, and as lightly as the cat herself,over " ahigher dyke than he was able to lay his hand to the head of;" and when asked whyhe pursued the cat, he replied,that at a convention held at the " Brumehoillis," Satanhad commanded all that were present to catch cats, to be cast into thesea for the purpose of raising winds for the destruction of ships.Acat was subsequently cast into the seato raise winds on the king'spassage to Denmark; and when the king was returning,another convention was held, at which Satan promised to raise amist, and cast the king into England, for which purpose he threw into the sea athing like afoot-ball, in the presence of111122 SORCERY AND MAGIC.!Dr. Fian, who saw a vapor and smoke rise from the spot where it touched the water.The king and his consort, as we have seen, escaped all the perils of the sea, and landed safely in Scotland. Satan con- fessed that James was " un homme de Dieu," and that he hadlitule power over him; but after his return, new plans were formed for the king's destruction, at the momentwhen Bothwell wasplotting rebellion against his sovereign. On Lammas Eve (July 31st), 1590, nine ofthe principal sorcerers, including Dr. Fian, Agnes Sampsoun, Euphame Mackalzeane, and Barbara Napier, with others to the number of thirty, met at the New Haven, between Mussilburgh and Preston-Pans, at a spot called the " Fayrie-hoillis," when the devil made his appearance in the form ofablack man, which was " thought most meet to do the turn for which they were convened. " When they had all takenthe places assigned to them, Agnes Sampsoun proposed thatthey should consult for the destruction of the king. The devil, after stating that their designs were likely to be thwarted,promised them a picture of wax, and directed them to hang up and roast atoad, and laythe drippings of the toad, mixed with " strang wash," an adder's skin, and " the thing in the forehead ofanew-foaled foal," in the way where the king was to pass, or hang it in a position where it might drop on his body. Agnes Sampsoun was appointed to make the figure, which she did,and gave it to the evil one, who promised to prepare it and de- liver it to them for use within a short time. The process of the toad was carried into effect, and the dripping was to have fallen onthe king "during his majesty's being at the Brig of Die, the day before the common bell rang, for fear the earl Bothwell should have entered Edinburgh. " It happened, however, that the king did notpass bythe wayhe was expected.The image of wax appears to have been considered a mat- ter of much greater moment a last and terrible resource, and there was evidently more than one meeting on the subject be- tween the time above-mentioned and the eve of Hallowmass,1590. An unusually solemn meeting had been called for that night, to be held at North Berwick church, where the witches assembled to the number of above a hundred, among which num- berthere were only six men. Agnes Sampsoun confessed that shewent thither on horseback, and arrived at the churchyard about eleven o'clock at night, across which they danced, Dr. Fianleading the way, and Geillis Duncan, as usual, playing to them on atrump. At the church the women first made theirTHE DEVIL IN THE PULPIT. 123homage, being turned six times " widderschinnes" (that is in the contrary direction to the course of the sun), and then the men were turned in the same manner nine times. Fian nextblew open the church door, and blew in the lights, which were like great black candles held in an old man's hand, round the pulpit. The devil suddenly rose up inthe pulpit in the form of ablack man, with ablack beard sticking out like that of agoat,and a high ribbed nose, falling down like the beak of ahawk,"with a long rumple." He was clad in a black gown, with an " evil-favored" skull-cap, also black, on his head. John Fian stood beside the pulpit, as clerk, and next to him was Robert Greirsoun, above-mentioned. Some of the company stood and others sat. The fiend first read from ablack book their names,and each when called answered, " Here, master. " On this oc- casion Satan appears to have been in some confusion,for where- as itwasthe customfor overy one to have anickname, bywhich only they were to be named in that company, that of Robert Greirsoun being " Rob the Rowar," the devil called him by his own proper name, which caused great scandal and clamor, and they all ran " hirdie-girdie," and were angry. The excitement was increased by his making the same mistake with regard to Euphame Mackalzeane and Barbara Napier. When this out- break was appeased, Satan made a short sermon, exhorting them all to be good servants and to continue doing as much evil as they could. This was followed by another outburst of dissatis- faction, on account of the image ofwax that was not yet forth- coming. Robert Greirsoun, urged on by the women, said,"Where is the thing ye promised?" To appease the tumult,which was becoming greater and greater, the fiend replied that " It should be gotten the next meeting, and he would hold the next assembly for that cause the sooner; it was not ready at that time. " Robert Greirsoun, who was perhaps offended at the mis- take about his name, called out, " Ye promised twice and de- ceived us!" and four "honest-like women," as Barbara Napier termed them in her confession, were very importunate, and ob- tained a promise that the image should be delivered very short- ly to Barbara Napier and Euphame Mackalzeane, without wait- ing for another meeting. Inthe midst of this tumult, poor Grey Meill, the door-keeper, was imprudent enough to say that "nothing ailed the king yet, God be thanked!" for which " the devil gave him agreat blow." We are told that the devil gave as a reason for his tardiness, the king's extreme piety and wis- dom, which had preserved him from alldangers; and the king124 BOROERI AND MAGIC!1!was not a little flattered by this confession. After this business was ended, the company appear to have had asort of a revel,and they opened two graves within and one without the church,andtook the joints of the dead to make charms of, which woro shared among them, and then they departed, having given the evil one the accustomed compliment of akiss behind. It ap- pears that thejudicial prosecution arose before any further prog- ress could be made with the image of wax.The strange circumstances described above, with much more,were confessed to, more or less, by nearly thirty individuals, so that we canhardly do otherwise than suppose that the persons implicated, under some mental illusion, had plotted together to effect a criminal object by superstitious practices. Much, how- ever, ofthe more extravagant partofthe storywas probably sug- gested by the questions put by their examiners, and extorted underthe terror and the feeling ofhelplessness produced by the cruelty and tyranny oftheir tormentors. Wehave already seen the manner inwhich Geilles Duncan's confession was wrenchedfrom her. The firmness with which manyofthem suffered was looked upon as diabolical obstinacy, and only provoked to the application of severer tortures. Those to which Dr. Fian was subjected were too horrible to be described. Agnes Sampsoun was examined before the king at Holyrood House; she bore the torture, which is described in the old narrative as " a payne most grevous," firinly and without confession; upon which she was stripped, the hair shaved from her body, and " the devil's mark" found in a part where it was a cruel insult to her woman- hood to search. She confessed anything rather than submit to further indignities .The king, we are told, " took great delight" in these exam- inations; and the confessions put him " in a wonderful admira- tion." His vanity was flattered, at the same time that his curi- osity was excited and gratified. He made Geilles Duncan play before him on her trump (or Jew's harp) the same tune to which the witches had danced in their meetings. The trials continued to occupy him throughout the winter of 1590, and the end was more tragical even than the beginning, for the Scottish Solomonwas inexorable in his judgments. Dr. Fian was condemned on the 26th of December, 1590, and " byrnt" at the beginning of January. On the 27th of January, 1591, Agnes Sampsoun was sentenced to be taken to the castle-hill of Edinburgh, and therebe bound to a stake and " wirreit" [worried) till she wasdead,and thereafter her body burnt to ashes; all which was duly ex-KING JAMES ON WITCHCRAFT. 125ecuted. The sentence of Euphame Mackalzeano was still more cruel; she appears to have been kept long and to have under- gone many examinations, probably in the hope that she might give up the names of some of Bothwell's accomplices, and on the 7th ofJune, 1591, she was condemned to be burnt alive, theothers being all strangled before they were committed to the flames. During the intervening period manyofher accomplices of less note suffered at the stake. In the case of Barbara Napier,the majority of the jury having acquitted her of the chiefarticles of the charge against her, were themselves threatened the king sitting in judgment in his own person-with a trial for wilful error upon an assize, and were compelled to avoid the conse- quences by acknowledging themselves guilty and throwingthem- selves on the king's mercy, who " pardoned" thom .King James now became proud of his skill and knowledge in thematterofsorcery, and of the wisdom of his judginents. He made it a subject of his special study, and his royal leisure was occupied with the compilation, in form of a dialogue, of atrea- tise which was printed underthe title of" Dæmonologie," with the king's name, at Edinburgh, in 1597. In the proface the royal author speaks of"the fearfull aboundinge" of witches in Scot- land at that time; and complains bitterly against the English- man Reginald Scott, whohad attempted to disprove the existence of witches, and against Wierus, the German, who had written asort of apology for the persons thus accused, "whereby," says the king, " he plainly bewrayes himselfe to have bene one of that profession. His majesty's book is much inferior to the other treatises on the subject published about the sameperiod;it is compiled from foreign works, and begins with discussing very learnedly the nature and existence of witchcraft, and with describing the contract with Satan, but it furnishes little or no information onthe real character ofthe Scottish superstitions of the day.11126 SORCERY AND MAGIC.CHAPTER XI .MAGIC IN ENGLAND DURING THE AGE OF THE REFORMATION.THE magician, as we have stated in aformer chapter, differed from the witch in being the master and not the slave of the spirits who were supposed to work his will. In the middle ages the knowledge of the few contrasted so marvellously with the ignorance of the multitude,that people were easily led to put faith inthe report that they obtained it by a communication withthe invisible world, which they in too many cases design- edlypropagated, in order to impose more powerfully on popular credulity. However, neither the learning of the scholar nor the wisdom ofthe statesman were proofagainst the influence of the universally prevailing belief in magic. The latter not un- frequently sought the advice of the astrologer or the aid of the magician in his difficulties; while some of the most profound scholars wastedtheir lives in the unprofitable study of ascience,the truth of which was pretended to rest on books and rules handed down to posterity from the age of Solomon, and even from those of Adam and the patriarchs, who were said to have received them from the angels Raziel and Raphael.The popular belief in this science was strengthened by theextraordinary effects ofnatural processes now commonlyunder- stood, but then known only to a small number of individuals,whocoveredtheir knowledge with the most profound secrecy;and by the no less extraordinary feats ofjugglers, who derived their skill in sleight-of-hand from the East, a part of the world always celebrated as the cradle ofthis class ofperformers. We find inold histories mention of strange exhibitions, which canonlybe explained by the supposition ofa combination of optical instruments, and by other agencies which indicate an unusual knowledge of natural philosophy. The performances of the jugglers often excited astonishment and alarm, and they were sometimes prosecuted by the church for their presumed inter- coursewith the devil. We are told by the ecclesiastical inquis- itor, John Nider, mentioned in aformer chapter, that, in the latter half of the fifteenth century, awoman made her appear- ance at Cologne,who performed many extraordinary feats, suchPOPULAR INFLUENCE OF MAGIC. 127as tearing a napkin to pieces, and then in an instant producing it uninjured before the eyes of the spectators; dashing a glass against the ceiling, and immediately restoring it whole, and thelike; and although these are among the commonest tricks of modern sleight-of-hand, it required powerful protectors to screen her from the pursuits of the bishop. Even as late as the year 1595, as we learn from the journal of Pierre l'Estoile, when ajuggler, who had taught acatto perform various surprising ſeats,offered to exhibit it before the French king Henri IV., his min- isters represented to the monarch that it might be a plot to be- witch him, and, although his majesty laughed at their apprehen- sions, means were found to get the juggler and his cat out ofthe way. It was indeed at that time an unpopular animal; alearned pig would have had a better chance. In the earlier part of the sixteenth century, as we learn from Wierus, a contemporary writer on these subjects, there was a man at Magdeburg who undertook to ride up in the air, and, under this pretext, collected fromthose who were eager to witness his departure aconsidera- able sum of money. The people who had paid their moneymet on the day appointed; they saw the man bring forth a horse and perform certain mysterious ceremonies, whereupon it began to rise from the ground; the conjuror took hold of the horse's tail,and, as he gradually mounted upward, his wife took hold ofhim,and their servant held by his mistress, and so they disappeared,to the great astonishment of the beholders. But in the midst of their admiration, a townsman, returning from avisit to the coun- try, informed them that he had seen the juggler marching away with his family and his spoils, along one of the public roads leading from the city, in the same ordinary manner in whichother mortal men are accustomed to travel. The whole was adeception.Treatises on magic, both in manuscript and in print, were abundant. In these we find the description of anumerous host ofspirits, classed according to their powers, and forms, and at- tributes . One had for its province the care of treasures, another the giving of power, this of endowing with eloquence, that of procuring or destroying love. Each of these, by certain cere- monies and invocations, might be made subservient to the per- son who called him up. So general was the belief inthe effi- cacy of these charms and ceremonies, that even late in the six- teenth century, when men of enlightened minds printed them in order to expose them to ridicule, others, their opponents, but men of learning and character, such as Bodin, cried out with128 SORCERY AND MAGIC.terror at the danger likely to arise from placing within the reach ofthe vulgar such powerful instruments of mischief. Some- times the magician called the spirit to a charmed circle; some- times he compelled him to appear in a mirror; but the more usual method was to force the spirit into a crystal, or stone, and to hold him confined there until he had answered the purposes for which hewas called. Dee's conjuring stone was preserved inthe Strawberry Hill collection, and is described as being ap- parently apolished piece of kennel coal. The works on magic givethe several invocations and forms for calling each particu- lar spirit; and there are even incantations of a more stringent nature to be used for the purpose of constraining or punishing such spirits as might show obstinacy toward those who called upon them. A volume of this description among the manu- scripts in the British Museum (MS. Sloane, No. 3850, fol. 149),after giving a charm, and directions for using it, goes on to say,"The virtue ofthis, first, is, that if any spirit were in anyglass,andanyof these figures laid uponthe said glass, that then the spirit should not depart till the figure were removed; and when thou wilt bind or conjure any spirit, then thou must bind the seal of Solomon about thy right arm, the pentagon and mortagon about thy head, and the girdle about thy breast: then hold alittle myrrh and frankincense under thy tongue, and call what spirit thou wilt, andhe will presently, without delay, come and obey thee in what he may." It was necessary that persons using these charms should be well acquainted with the science and its applications; for, although, when properly performed,theymadethe magician absolute master of the spirit, the latter was an unwilling servant, and if the slightest error were made inthe incantation, he not unfrequently took his revenge by rush- ing on theunskilful scholar, and carrying him away. In 1530, as Wierus tells us, a priest ofNuremburg had recourse to such in- cantations, and the devil showed him in aglass where treasure layburied. The priest went to the spot, and began digging,but, whenhehad just come in sight ofthe chest oftreasure and ofablackdog which guarded it, the earth fell in upon him and buried him, and nobody could find the place afterward.As we approach the age of the Reformation, we find that the •study of magic and alchemy had become extremely common among the Romish clergy. This was especially the case in England, where we hear of frequent instances of priests and monks who ventured to dabble in the forbidden sciences. Under the first monarchs of the Tudor dynasty, the extraordinaryWILLIAM NEVILLE. 129and rapid elevation of men like Wolsey and Cromwell, from comparatively low stations in life to the possession of immensewealth and almost regal power, led people to suspect the inter- vention of supernatural agency, and set people mad in their efforts in search of treasure and the attainment of power. In the reign of bluff King Hal, to judge bydocuments still preserved,this island must have been full of conjurors. One or two curi- ous examples are furnished by documents among the Cromwell papers in the record-office of the Rolls-House.Amongthese ambitious hunters after fortune was one ofthe Neville family, who is merely described as William Neville," gent," but who had a house at " Weke," near Oxford, and who appears to have held some place in the haughty cardinal's house- hold. At the period of Wolsey's greatness, a magician who is described as " one Wood, gent," was dragged before the privy- council, charged with some misdemeanor which was connectedwith the intrigues ofthe day. In a paper addressed to the lords of the council, Wood states that William Neville had sent forhim, to his own house at Oxford, it being the first communica- tion he ever had with that " gent." After he had been at Weke a short time, Neville took him by the arm and led him privately into the garden, and, to use the quaint language of the original," ther demawndyd of me many questyons, and amowng all other askyd [if it] were not possible to have a rynge made that showld brynge man in favor with hys prynce, saying mylord cardinale had suche a rynge that whatsomevere he askyd of the kynges grace that he hadd yt, ' and Master Cromwell, when he and Iwereservauntys in my lord cardynales housse, dyd hawnt to the company of one that was seyne in your faculté, and shortly after no man so grett with my lord cardynale as Master Cromwell was. " Neville added, that he had spoken " with all those who have any name in this realm," who had assured him that in the same way he might become " great with his prince," and he ended by asking of the reputed magician what books he had studied on the subject. The latter continues, " and I, at the harté desyre of hym, showyd hym that I had rede manybokes,and specyally the boke of Salamon, and how his rynges be made and of what mettell, and what vertues they had after the ' canon of Salamon." He added, that he had also studied the magical work of Hermes. William Neville then requested him to undertake the making of a ring, which he says that he de- clined, and so went away for that time. But Neville sent for him again, and entered into further communication with him oni130 SORCERY AND MAGIC.the old subject, telling him that he had with him another con- jurer, named Wade, who could show him more than he should;and, amongother things, had showed him that " he should be agreat lord." This was an effective attempt to move Wood's jealousy; and it appears that Neville now prevailed upon him to make "moldes," probably images, "to the entent that he showld a had Mastres Elezebeth Gare," on whom he seems tohave set his love. Perhaps she was a rich heiress. Wood then enters into excuses for himself, declaring that, although at the desire of " some ofhis friends," he had called to a stone forthings stolen, he had not undertaken to find treasures; and he concludes with the naive boast, " but to make the phylosofer's stone, I wyll chebard [that is, jeopard] my lyſſe to do hyt, yf hyt plesse thekynges good grace to command me do hyt." This wasthe pride of science above the low practitioners. He even offered to remain in prison until he had performed his boast, andonly asked " twelve months upon silver, and twelve and a half upon gold. " This reminds us of the story of Pierre d'Estaing and the lord of Bauſſremont.The search oftreasures, which the conjuror Wood so earnest- lydisclaims, was, however, one of the most usual occupations ofour magicians of this period. The frequent discoveries of Roman or Saxon, or medieval deposites, in the course ofacci- dental digging-then probably more common than at present- was enough to whet the appetite of the needy or the miserly;and the belief that the sepulchral barrow, or the long-deserted ruin, or even the wild and haunted glen, concealed treasures of gold and silver of great amount, has been carried downto our own days in a variety of local legends. Hidden treasures were under the particular charge of some of the spirits who obeyed the magician's call, and we still trace his operations in many abarrow that has been disturbed, and ruined floor which has beenbroken up. That these searches were not always successful will be evident from the following narrative.Inthe reign of Henry VIII., a priest named William Stapletonwas placed under arrest as a conjuror, and as having been mixedup in some court intrigues, and atthe request of Cardinal Wolsey he wrote an account of his adventures, still preserved in the Roll's House records (for it is certainly addressed to Wolsey,and not, as has been supposed, to Cromwell). Stapleton says that hehad been a monk ofthe mitredabbey ofSt. Benet inthe Holm, in Norfolk, where he was resident in the nineteenth ofHenryVIII. , that is, in 1527or 1528, at which time he borrowed1WILLIAM STAPLETON. 131of one Dennys, of Hoſton, who had procured them of the vicar of Watton, a book called " Thesaurus Spirituum, and after that another, called Secreta Secretorum, a little ring, aplate, a circle,and also a sword for the art of digging," in studying the use of which he spent six months. Now it appears that Stapleton had small taste for early rising, and after having been frequently punished for being absent from matins and negligent of his duty in church, he obtained a license of six months from the abbot to go into the world, and try and raise moneyto buyadispensation from an order which seemed so little agreeable to his taste. The first person he consulted with was his friend Dennys, who recommended him to try his skill in finding treasure, and intro- duced him to two " knowing men," who had " placards," or licenses from the king to search for treasure trove, which were not unfrequently bought from the crown at this period. These men lent him other books and instruments belonging to the " art ofdigging," and they went together to aplace named Sidestrand in Norfolk, to search and mark out the ground where they thought treasure should lie. It happened, however, that the lady Tyrry, to whom the estate belonged, received intelligence oftheir movements, and, after sending forthem and subjecting them to a close examination, ordered them to leave her grounds.After this rebuff, the treasure-seckers went to Norwich, where theybecame acquainted with another conjurer namedGodfrey, who hada""" shower," or spirit; which spirit, " Stapleton "etonsays, Ihadafter myself; " and they went together to Felmingham, and there Godfrey'sboy did " scry" unto the spirit, but after opening the ground they found nothing there. There are Roman barrows at Felmingham, which, when examined recently, appeared to have been opened at a former period in search of treasure. The dis- appointed conjurers returned to Norwich, and there met with astranger, who brought them to ahouse inwhich it was supposed thattreasure layconcealed; and Stapleton again applied himself tohis incantations, and called the spirit ofthe treasure to appear,but he turned adeaf ear to their charms, " for I suppose of atruth," is the pithy observation of the operator, "that there wasnone."Disappointed and disgusted, Stapleton now gave upthe pur- suit, and obtained money from a friend with which he bought adispensation to quit his monastic order, and returned to Norfolk withthe intention ofestablishing himself as ahermit.Perhaps William Stapleton's object inturning hermitwas to follow his former pursuits with more secrecy. In Norfolk he132 SORCERY AND MAGIC.soon met with some of his old treasure-seeking acquaintances,who urged him to go to work again, which he refused to do un- less hisbooks were better. Theytold him of a man of the name of Leech, who had a book, to which the parson of Lesingham had bound aspirit called "Andrea Malchus;" and tothis man he went. Leech let him have all his instruments, and told himfurther that the parson of Lesingham and Sir John of Leiston (another ecclesiastic) with others, had called up of late by the means ofthe book in question three spirits, Andrew Malchus (be- fore mentioned), Oberion, and Inchubus. "When these spirits,"he said, " were all raised, Oberion would in nowise speak. And thenthe parson of Lesingham did demand of Andrew Malchus,and so did Sir John of Leiston also, why Oberion would not speak to them. And Andrew Malchus made answer, ' For bo- cause he was bound unto the lord-cardinal. And that also they did entreat the said parson of Lesingham, and the said Sir John of Leiston, that they might depart as at that time; and whenso- ever itwould pleasethem tocall them up again, they would glad- lydothem anyservice they could."When Stapleton had made this important acquisition, he re- paired againto Norwich, where he had not long been,when he wasfound byamessenger from a personage whom he calls the lord Leonard Marquees, who lived at " Calkett Hall," and who wanted a person expert in the art of digging. He met Lord Leonard at Walsingham, who promised him that if he would take pains in exercising the said art, he would sue out adispen- sation for himto be a secular priest, and so make hiin his chap- lain. Thelord Leonard proceeded rather shrewdly to make trial of the searcher's talents; for he directed one of his servants to hide a sum ofmoneyinthe garden, and Stapleton " shewed" for it, and one Jackson " scryed," but he was unable to find the money. Yet, withoutbeing daunted at this slip, Stapleton went directly with two other priests, Sir John Shepe and Sir Robert Porter, to aplace beside Creke Abbey, whore treasure was sup- posed tobe, and " Sir John Shepe called the spirit of the treas- ure, and I showed to him, but all came to no purpose."Stapleton now went to hide his disappointment in London, and remained there some weeks, till the lord Leonard, who had sued outhisdispensation as he promised, sentfor himto pass the winter withhim inLeicestershire, and toward spring he returned to Nor- folk. And therehe was informed that there was " much money"hiddeninthe neighborhood of Calkett Hall, and especially inthe Bell Hill (probably an ancient tumulus or barrow), and afterWILLIAM STAPLETΟΝ. 133some delay, he obtained his instruments, and went to work with the parish priest of Gorleston, but " oftruth we could bring noth- ing to effect. " On this he again repaired to London, carrying his instruments with him, and on his arrival he was thrown into prisonat the suit of the lord Leonard, who accused him ofleav- ing his service without permission, and allhis instruments were seized. These he never recovered, but he was soon liberated from prison, and obtained mporary employment in the church .But his conjuring propensitics seem still to have lingered about him, and we find this ex-monk and hermit, and now secular priest,soon afterward engaged in an intrigue which led him eventually into a much more serious danger. It appears by Stapleton's statements, that one Wright, a servant of the duke of Norfolk,came to him, and " at acertayn season showed me that the duke's grace, his master, was soore vexed with a spyrytt by the enchant- ment of your grace"-he is addressing Wolsey. Stapleton says that he refused to interfere, but that Wright went to the duke and told him that he, Stapleton, knew of his being enchanted by Car- dinal Wolsey, and that he could help him; upon which the duke sent for Stapleton, and had an interview with him. It had pre- viously been arranged by Wright and Stapleton (who says that he had been urged into the plot by the persuasion of Wright, and by the hope of gain and prospect of obtaining the duke's favor),that he should say he knew that the duke was persecuted by aspirit, and that he had " forged" an image of wax in his simili- tude, which he had enchanted, in order to relieve him. The duke of Norfolk appears at first to have placed implicit belief in all that Stapleton told him; he inquired of him if he had certain knowledge that the lord-cardinal had a spirit at his command, to which he replied in the negative. He then questioned him as to his having heard any one assert that the cardinal had aspirit;on which Stapleton told him of the raising of Oberion by the parson of Lesingham and Sir John of Leiston, and how Oberion refusod to speak, because he was the lord-cardinal's spirit. The duke, however, soon after this, became either suspicious or fear- ful, and he eventually sent Stapleton to the cardinal himself, who appears to have committed him to prison, and at whose order he drew up the account here abridged. The foregoing is the history of amanwho, after having been avictim tohis implicit belief in the efficiency of magical opera- tions, was himself driven at last to have recourse to intentional deception. The number of such treasure-hunters appears to have been far greater among his contemporaries, of almost all12134 SORCERY AND MAGIC.classes of society, than we should at first glance be led to sup- pose. A few years before the date of these events, in the 12th Henry VIII. , or A. D., 1521, the king had granted to Robert Lord Curzon, the monopoly of treasure-seeking in the counties of Norfolk and Suffolk, and Lord Curzon immediately delegated to a man, named William Smith, of Clopton, and a servant or retainer ofhis own, named Amylyon, not onlythe right of search thus given to him, but the power to arrest and proceed against anyother person they found seeking treasures within the two counties. It appears that Smith and Amylyon had in some cases used this delegated authority for purposes of extortion; and in the summer of the same year, Smith was brought up before the court of the city of Norwich, at the suit of William Goodred, of Great Melton, the minutes of the proceedings against him still remaining on the records. Wehere again find priests concerned inthose singular operations.Itappears that the treasure-diggers, who had received their "placard" of Lord Curzon in March, went to Norwich about Easter, and paid a visit to a schoolmaster, named George Dow.sing, dwelling in the parish of St. Faith, who, they had heard,was " seen in astronymye." They showed him their license fortreasure-seeking, which authorized them to press into their ser- vice any persons they might find who had skill in the science;so that it would appear that theywere not capable of raising spir- its themselves, without the assistance of " scholars. " Theschoolmaster entered willingly into their projects, and they went,about two or three o'clock in the morning, with one or two other persons who were admitted into their confidence, and dug in ground beside " Butter Hilles," within the walls of the city, but "found nothing there." These "hilles," also, were probably tu- muli. They next proceeded to aplace called " Seynt William in the Wood, by Norwich," where they excavated two days (or rather two nights), but with no better success.They now held a meeting at the house of one Saunders, in the market of Norwich, and called to their assistance two ecclesiastics, one named Sir William, the other, Sir Robert Cromer,the former being the parish priest of St. Gregory's. At this meeting, George Dowsing raised "a spirit or two," in aglass;butone of the priests, Sir Robert Cromer, "began and raised aspirit first. " This spirit, according to the depositions, was seen by two or three persons. ' Amylyon deposed that " he was at Saunders's, where Sir Robert Cromer held up a stone, but he could not perceive anything in it, but that George DowsingPERSECUTION OF FARMER GOODRED. 135caused to rise in a glass a little thing of the length ofan inch or thereabout, but whether it was a spirit or a shadow he can not tell, but the said George said it was a spirit." However, spirit or no spirit, they seem to have had as little success as ever indiscovering the treasure.Unable, after so many attempts, to find a treasure themselves,they seem now to have resolved on laying ageneral contribution on everybody who followed the same equivocal calling. They went first and accused aperson of the name of Wikman, of Mor- ley Swanton, in the county of Norfolk, of " digging of hilles,"and, by threatening to take him before Lord Curzon, they ob- tained from him ten shillings. Under the same pretext, they took from a lime-burner of Norwich, named White, a " crystal- stone, " and twelvepence in money, in order that he "should not be put to further trouble." They took both books (probably con- juring books) and money from John Wellys, of Hunworth, near Holt Market, whom, similarly, they accused, of digging of hilles." And of another person, laboring under the same charge,they took " a crystal-stone and certain money."The case of William Goodred, " husbandman," of Great Melton, in Norfolk, affords a remarkable instance of the manner in which these worthies went to work. On St. George's Eve (April 22d, 1521), Smith, Amylyon, and an accomplice of thename of Judy, came to Goodred, as he was at the plough in Melton field , and charged him with being a " hill-digger." In order to settle the dispute, they adjourned from the field to an " ale-hous" in Melton, where several persons were drinking, and there they took Goodred into the yard to examine him. He de- nying the charge, Smith drew his dagger, and threatened that,unless he would confess to them that he was a hill-digger, he " would thrust his dagger through his cheeks." Goodred stillpersisted in his denial; whereupon Smith, Amylyon, and Judy,finding that he would not confess " to their minds," asked him whatmoney he would give them " to have no further trouble."Onhis refusing to give them anything, they threatened to carry him to Norwich Castle. The noise in the yard had now brought out several men of substance, who were drinking in the alehouse,and who not only attempted to bring the accusers to reason, but offered to give security, to the amount of a hundred pounds, for Goodred's appearance to answer any charges brought against him. But this was not what Smith and his companions wanted,andthey refused, and led awayGoodred as far as Little Melton,accompanied bythose who hadjoined them at the alehouse, and136 SORCERY AND MAGIC.there they met a Mr. Calle, who also offered to be surety for Goodred, but in vain. They thus proceeded to carry their pris- oner to Norwich, but at last, aſter much wrangling, they agreed totake surety ofthe persons who had followed them from Great Melton for Goodred's appearance at Norwich the next day. Ac- cordingly, on St. George's day, Goodred, with his sureties, came tothe house of Saunders already mentioned, in the market-place,and there Smith and Amylyon asked him again howmuchmoney he would give them to have no further trouble, "or elles they would send him to the castle." On his again refusing to give any money, they dragged him through the market-place toward the castle, but at Cutlers' Row his courage failed him, and " for fear of imprisonment," he engaged to give Sinith twenty shil- lings, in part of which he paid down to him, on a stall in Cut- lers' Row, six shillings and eightpence, and gave sureties for the remainder, which was duly paid onthe following Saturday, and Smith and Amylyon had the impudence to give him a written acquittance.Such was the oppressive manner in which, in former days,men could act under cover of the livery or license of a lord.The matter was brought before the court of Norwich, as stated above, and Amylyon, who appears to have had a quarrel with his accomplice Smith, came forward as a witness against him.But still there appears to have been no great expectation of securing justice in this court; and the persons injured had re- course to a surer manner of obtaining vengeance. They swore that, at Great Melton, one of the party asking Smith if he hadheard that the duke of Buckingham was committed to the Tower, "hehad answered, " Yea, and therefor a very mischief and vengeance upon the heads of my lord cardinal and of my lord of Suffolk, for they are the causers thereof!" And when his inter- rogator observed, " Beware what ye say," Smith, " setting his hands under his sides," answered again, "By the mass, I would say it again, even if I were before my lord cardinal and my lord of Suffolk, before their faces!" We are left to guess at the re- sult; but in the days of Cardinal Wolsey a man who used free- dom ofspeech like this would with difficulty escape the gallows.Other instances might be quoted of the infatuation of men at ⚫this period, in seeking treasures by means ofmagical operations,the influence of which was long after felt, even in an age whenEdwardStafford, dake ofBuckingham, having incurred the enmity ofCardinal Wolsey, the proud predate parsued him to the scaffold, and it was just at this time that he was byhis means attainted ofhigh treason and executed. The expression of sympathy with the dake was looked upon as amounting to treason.THE DEVIL AND HIS DAM. 137true science had made wide and solid progress inthe land. In 1574, the celebrated Dr. Dee petitioned Lord Burghley to obtain for him from Queen Elizabeth a license of monopoly oftreasure- digging in England. This superstition appears to have lingered longest in Wales and on the borders Among the Landsdowne manuscripts there is a letter from John Wogan,sheriff ofPem- brokeshire, to Lord Burghley, informing him that it was reported that certain persons had" found at an old pair of walles at Spit- tell, in the said county, a great quantity of treasure, gold and sil- ver, contained in a certain work of brass (that is, a brass pot),as is supposed, and that they had knowledge thereof by the ad- vertisement of one Lewis, a priest dwelling in Carmarthenshire."The worthy sheriff, who appears to have considered this an affair of momentous importance, adds that, besides examining various persons said to have been concerned in this matter, he with others had " repaired to the place, and found the walls broken with engines, and a place within the centre of the wall containing one foot square fit for such awork, and the rest of the work had made black the circumference of the place;" and expresses his opinion that " the truth of this matter will never be bolted out, without that the priest be examined, and the par- ties also menaced with some torture or extremity." Long after this, aman named William Hobby, who appears at the time to havebeen inconfinement in the Tower, writes to Lord Burghley,on the 28th of April, 1589, for authority to seek treasure in Skenfrith castle, in Monmouthshire, where he gravely informs the old and experienced minister that " the voyce of the coun- threy goeth there is a dyvell and his dam, one sitts upon a hogs- hed of gold, the other upon a hogshed of silver." The writer undertakes, if properly authorized, to drive away these loath- some guardians of the treasures of olden times.The treasure-hunting mania seems not to have been confinedto England at the time ofwhich we have been speaking above,but it spread over Germany, France, Italy, and Spain. In the latter country, as we learn from Llorente, a Spanish noble named Don Diego Fernandez de Heredia, was, on the ninth of May,1591, denounced to the inquisitors of Saragossa on the charge of necromancy. He was said to have been in league with aMoorish magician of the village of Lucenic, from whom he ob- tained some Arabic books of magic, and these he communicated to another Moorish magician, named Francisco de Marquina,who read the books and told him they contained rules and di- rections for discovering concealed treasures. DonDiegotook 12138 SORCERY AND MAGIC.this magician home to his house, and in avery dark summer night they proceeded, with the book of magic and one or two companions, to the hermitage ofMatamal, not far from the Ebro,where Marquina said that, according to the book, a great horde ofgold and silver money was concealed. Whenthey had arrived there, and everything was ready, the necromancer Marquina pro- nounced the formula of conjuration, and immediately, we are told, loud thunder was heard on the hill beside them, and Marquina advanced toward it, and pretended to hold converse with the demon. He returned to inform his companions that they must dig under the altar of the hermitage, and they began their operations under Don Diego's directions, while he went to con- tinue his discourse with the evil one. It is probable that thehermitage was built on aRoman site, for they found some frag- ments of pottery, although there was no treasure. On this, the demonswere conjured anew, and they said that there certainly was treasure, but that it was very deep, and the time destined for its discovery was not yet arrived. The next night they went to another solitary place, near Xelsa, a town which occupies the site of the Roman Celsa. It is probable that they had again hit upon aRoman burial-place, for, after repeating the same con- jurations, they found, as we are told, some earthen vases and aquantity of cinders and ashes, but no treasure, the absence ofwhich was explained in the same way as before.As the searchers appear always to have chosen sites of this description, led probably bypopular tradition, it is not surpri- sing if their search was at times crowned with success. Ignoranco and superstition combined led them to attribute this to the efficacy of their charms, in which they seem honestly to have placedconfidence. Indeed, when we read the oldandapparent- ly authentic descriptions ofthe performances ofsome ofthe pre- tended magicians of former days, we are not surprised that the science should gain belief. The wild stories of a Bacon or aFaustus scarcely exceed the realities which are described by old writers, and which must have been brought about by somesort of optical delusion, assisted of course by the imagination.One ofthe most remarkable instances with which I remember tohave met is that told in the Autobiography of the celebrated Benvenuto Cellini, awriter who is generally looked upon as worthy of belief. In his youth Benvenuto fell in love with acourtesan, from whom he was suddenly separated by the depar- ture ofthe lady from Rome."Two months after," says he, "the girl wrote me word, thatTHE DEVIL AND HIS DAM. 137true science had made wide and solid progress inthe land. In 1574, the celebrated Dr. Dee petitioned Lord Burghley to obtain for him from Queen Elizabeth a license of monopoly of treasure- digging in England. This superstition appears tohave lingered longest in Wales and on the borders Among the Landsdowne manuscripts there is a letter from John Wogan, sheriff of Pem- brokeshire, to Lord Burghley, informing him that it was reported that certain persons had " found at an old pair ofwalles at Spit- tell, in the said county, a great quantity oftreasure, gold and sil- ver, contained in a certain work of brass (that is, a brass pot),as is supposed, and that they had knowledge thereof bythe ad- vertisement of one Lewis, a priest dwelling in Carmarthenshire."The worthy sheriff, who appears to have considered this an affair of momentous importance, adds that, besides examining various persons said to have been concerned in this matter, he with others had " repaired to the place, and found the walls broken with engines, and a place within the centre of the wall containing one foot square fit for such a work, and the rest of the work had made black the circumference of the place;" and expresses his opinion that " the truth of this matter will never be bolted out, without that the priest be examined, and the par- ties also menaced with some torture or extremity." Long after this, a man named William Hobby, who appears at the time to havebeen in confinement in the Tower, writes to LordBurghley,on the 28th of April, 1589, for authority to seek treasure in Skenfrith castle, in Monmouthshire, where he gravely informs the old and experienced minister that "the voyce of the coun- threy goeth there is a dyvell and his dam, one sitts upon a hogs- hed of gold, the other upon a hogshed of silver." The writer undertakes, if properly authorized, to drive away these loath- some guardians of the treasures of olden times.The treasure-hunting mania seems not to havebeen confinedtoEngland at the time ofwhich we have been speaking above,but it spread over Germany, France, Italy, and Spain. In the latter country, as we learn from Llorente, a Spanish noble named Don Diego Fernandez de Heredia, was, on the ninth of May,1591, denounced to the inquisitors of Saragossa on the charge of necromancy. Hewas said to have been in league with aMoorish magician of the village of Lucenic, from whom he ob- tained some Arabic books of magic, and these he communicated to another Moorish magician, named Francisco de Marquina,who read the books and told him they contained rules and di- rections for discovering concealed treasures. Don Diego took 12.138 SORCERY AND MAGIC.this magician home to his house, and in avery dark summer night they proceeded, with the book of magic and one or two companions, to the hermitage ofMatamal, not far from the Ebro,where Marquina said that, according to the book, agreat horde ofgold and silver money wasconcealed. Whenthey had arrived there, and everything was ready, the necromancer Marquina pro- nounced the formula of conjuration, and immediately, we are told, loud thunder was heard on the hill beside them, and Mar- quina advanced toward it, and pretended to hold converse withthe demon. He returned to inform his companions that they must dig under the altar of the hermitage, and they began their operations under Don Diego's directions, while he went to con- tinue his discourse with the evil one. It is probable that thehermitage was built on a Roman site, for they found some frag- ments of pottery, although there was no treasure. On this, the demons were conjured anew, and they said that there certainly was treasure, but that it was very deep, and the time destined for its discovery was not yet arrived. The next night they went to another solitary place, near Xelsa, a town which occupies the site of the Roman Celsa. It is probable that they had again hit upon a Roman burial-place, for, after repeating the same con- jurations, they found, as we are told, some earthen vases and aquantity of cinders and ashes, but no treasure, the absence of which was explained in the same way as before.As the searchers appear always to have chosen sites of this description, led probably bypopular tradition, it is not surpri- sing if their search was at times crowned with success. Ignorance and superstition combined led them to attribute this to the efficacy of their charms, in which they seem honestly to haveplacedconfidence. Indeed, whenwe readthe old andapparent- ly authentic descriptions ofthe performances ofsome ofthe pre- tended magicians of formerdays, we are not surprised that the science should gain belief. The wild stories of a Bacon or aFaustus scarcely exceed the realities which are described by old writers, and which must have been brought about by somesort of optical delusion, assisted of course by the imagination .One of the most remarkable instances with which I remember tohave met is that told in the Autobiography of the celebrated Benvenuto Cellini, awriter who is generally looked upon as worthyof belief. In his youth Benvenuto fell in love with acourtesan, from whom he was suddenly separated by thedepar- ture ofthe lady from Rome."Two months after," says he, " the girl wrote me word, thatWILLIAM NEVILLE. 129and rapid elevation of men like Wolsey and Cromwell, from comparatively low stations in life to the possession of immense wealth and almost regal power, led people to suspect the inter- vention of supernatural agency, and set people mad in their efforts in search of treasure and the attainment of power. In the reign of bluff King Hal, to judge bydocuments still preserved,this island must have been full of conjurors. One or two curi- ous examples are furnished by documents among the Cromwell papers in the record-office of the Rolls-House.Among these ambitious hunters after fortune was one oftheNeville family, who is merely described as William Neville," gent," but who had ahouse at " Weke," near Oxford, and whoappears to have held some place in the haughty cardinal's house- hold. At the period of Wolsey's greatness, a magician who is described as " one Wood, gent, " was dragged before the privy- council, charged with some misdemeanor which was connectedwith the intrigues of the day. In a paper addressed to the lords of the council, Wood states that Willian Neville had sent forhim, to his own house at Oxford, it being the first communication he ever had with that " gent." After he had been at Weke a short time, Neville took him by the arm and led him privately into the garden, and, to use the quaint language of the original,"ther demawndyd ofme many questyons, and amowng all other askyd [if it] were not possible to have a rynge made that showld brynge man in favor with hys prynce, saying mylord cardinale had suche a rynge that whatsomevere he askyd of the kynges grace that he hadd yt, ' and Master Cromwell, when he and Iwere servauntys in my lord cardynales housse, dyd hawnt to the company ofone that was seyne in your faculté, and shortly after no man so grett with my lord cardynale as Master Cromwell was. " Neville added, that he had spoken " with all those who have any name in this realm," who had assured him that in the same way he might become " great with his prince," and he ended by asking of the reputed magician what books he had studied on the subject. The latter continues, " and I, at the harté desyre of hym, showyd hym that I had rede many bokes,and specyally the boke of Salamon, and how his rynges be made and of what mettell, and what vertues they had after thecanon of Salamon." He added, that he had also studied themagical work of Hermes. William Neville then requested him to undertake the making of a ring, which he says that he de- clined, and so went away for that time. But Neville sent for him again, and entered into further communication with him on

130 SORCERY AND MAGIC.the old subject, telling him that he had with him another conjurer, named Wade, who could show him more than he should;and, among other things, had showed him that " he should be agreat lord. " This was an effective attempt to move Wood's jealousy; and it appears that Neville now prevailed upon him to make "moldes," probably images, " to the entent that he showld a had Mastres Elezebeth Gare," on whom he seems tohave set his love. Perhaps she was a rich heiress. Wood thenenters into excuses for himself, declaring that, although at the desire of " some ofhis friends," he had called to a stone for things stolen, he had not undertaken to find treasures; and he concludes with the naive boast, " but to make the phylosofer's stone, I wyll chebard [that is, jeopard] my lyſſe to do hyt, yf hytplesse thekynges good grace to command me do hyt. " This was the pride of science above the low practitioners. He even offered to remain inprison until he had performed his boast, and only asked " twelve months upon silver, and twelve and a half upon gold. " This reminds us of the story of Pierre d'Estaing and the lord of Bauſſremont.The search oftreasures, which the conjuror Wood so earnest- ly disclaims, was, however, one of the most usual occupations of our magicians of this period. The frequent discoveries of Roman or Saxon, or medieval deposites, in the course of acci- dental digging-then probably more common than at present- was enough to whet the appetite of the needy or the miserly;andthe belief that the sepulchral barrow, or the long-desertedruin, or even the wild and haunted glen, concealed treasures of gold and silver of great amount, has been carried down to our owndays in a variety of local legends. Hidden treasures were under the particular charge of some of the spirits who obeyed the magician's call, and we still trace his operations inmany abarrow that has been disturbed, and ruined floor which has beenbroken up. That these searches were not always successfulwill be evident from the following narrative.Inthe reign of Henry VIII., a priest named William Stapleton was placed under arrest as a conjuror, and as having been mixed up in some court intrigues, and at the request of Cardinal Wolsey hewrote an account of his adventures, still preserved in theRoll's House records (for it is certainly addressed to Wolsey,and not, as has been supposed, to Cromwell). Stapleton says that hehad been a monk of the mitred abbey ofSt. Benetinthe Holm, in Norfolk, where he was resident in the nineteenth ofHenryVIII., that is, in 1527 or 1528, at which time he borrowedWILLIAM STAPLETON. 131of one Dennys, of Hoſton, who had procured them of the vicar of Watton, a book called " Thesaurus Spirituum, and after that another, called Secreta Secretorum, alittle ring, a plate, a circle,and also a sword for the art of digging," in studying the use of which he spent six months. Now it appears that Stapleton had small taste for early rising, and after having been frequently punished for being absent from matins and negligent of his duty in church, he obtained a license of six months from the abbot togo into the world, and try and raise moneyto buy a dispensation from an order which seemed so little agreeable to his taste. The first person he consulted with was his friend Dennys, who recommended him to try his skill in finding treasure, and intro- duced him to two "knowing men," who had " placards," or licenses from the king to search for treasure trove, which were not unfrequently bought from the crown at this period. These menlent himother books and instruments belonging to the of digging, " and they went together to aplace named Sidestrand in Norfolk, to search and mark out the ground where they thought treasure should lie. It happened, however, that the lady Tyrry, to whom the estate belonged, received intelligence of their movements, and, after sending forthem and subjecting them to a close examination, ordered them to leave her grounds."artAfter this rebuff, the treasure-seckers went to Norwich, wheretheybecame acquainted with another conjurer named Godfrey,who had a " shower," or spirit; " which spirit," Stapleton says, " I had after myself; " and they went together to Felmingham, and there Godfrey's boy did " scry" unto the spirit, but after opening the ground they found nothing there. There are Roman barrows at Felmingham, which, when examined recently, appeared to have been opened at a former period in search of treasure. The dis- appointed conjurers returned to Norwich, and there met with astranger, who brought them to ahouse in which it was supposed that treasure lay concealed; and Stapleton again applied himself tohis incantations, and called the spirit ofthe treasure to appear,but he turned adeaf ear to their charms, " for I suppose of atruth," is the pithy observation of the operator, "that there wasnone."Disappointed and disgusted, Stapleton now gave upthe pur- suit, and obtained money from a friend with which he bought adispensation to quit his monastic order, and returned to Norfolk with the intention of establishing himself as ahermit.Perhaps William Stapleton's object inturning hermitwas to follow his former pursuits with more secrecy. In Norfolk he132 SORCERY AND MAGIC.soon met with some of his old treasure-seeking acquaintances,who urged him to go to work again, which he refused to do un- less his books were better. Theytold him ofamanof the name of Leech, who had a book, to which the parson of Lesingham had bound aspirit called " Andrea Malchus;" and to this man he went. Leech let him have all his instruments, and told himfurther that the parson of Lesingham and Sir John of Leiston (another ecclesiastic) with others, had called up of late by the means ofthe book in question three spirits, Andrew Malchus (be- fore mentioned), Oberion, and Inchubus. "When these spirits,"he said, "were all raised, Oberion would in nowise speak. And thenthe parson of Lesingham did demand of Andrew Malchus,and so did Sir John of Leiston also, why Oberion would not speak to them. And Andrew Malchus made answer, For bo- cause he was bound unto the lord-cardinal. And that also they did entreat the said parson of Lesingham, and the said Sir John of Leiston, that they might depart as atthat time; and whenso- ever itwould please them to call them upagain, theywould glad- lydothem anyservicethey could."When Stapleton had made this important acquisition, he re- paired againto Norwich, where he had not long been, when he was found by a messenger from a personage whom he calls the lord Leonard Marquees, who lived at " Calkett Hall," and who wanted a person expert in the art of digging. He met Lord Leonard at Walsingham, who promised him that if he would take pains in exercising the said art, he would sue out adispen- sationfor him to be a secular priest, and so make him his chap- lain. The lord Leonard proceeded rather shrewdly to make trial of the searcher's talents; for he directed one of his servants tohide asum ofmoney inthe garden, and Stapleton " shewed" for it, and one Jackson " scryed," but he was unable to find the money. Yet, without being daunted at this slip, Stapleton went directly with two other priests, Sir John Shepe and Sir Robert Porter, to aplace boside Creke Abbey, where treasure was sup- posedtobe, and " Sir John Shepe calledthe spirit of the treas- ure, and I showed to him, but all came to no purpose."Stapleton nowwent to hide his disappointment in London, and remained there some weeks, till the lord Leonard, who had sued outhisdispensation ashe promised, sentfor him to pass the winter withhimin Leicestershire, and toward spring he returned to Nor- folk. Andtherehe was informed that there was " muchmoney"hiddenintheneighborhood ofCalkett Hall, and especially inthe Bell Hill (probably an ancient tumulus or barrow), and afterWILLIAM STAPLETΟΝ. 133some delay, he obtained his instruments, and went to work with the parish priest of Gorleston, but " of truth we could bring noth- ing to effect. " On this he again repaired to London, carrying his instruments with him, and on his arrival he was thrown into prison at the suit of the lord Leonard, who accused him ofleav- ing his service without permission, and all his instruments were seized. These he never recovered, but he was soon liberatedfrom prison, and obtained temporary employment in the church. Buthiscor conjuring propensitics seem still tohave lingered abouthim, and we find this ex-monk and hermit, and now secular priest,soon afterward engaged in an intrigue which led him eventually into a much more serious danger. It appears by Stapleton's statements, that one Wright, a servant of the duke of Norfolk,came to him, and " at a certayn season showed me that the duke's grace, his master, was soore vexed with a spyrytt by the enchant- ment of your grace"-he is addressing Wolsey. Stapleton says that he refused to interfere, but that Wright went to the duke and told him that he, Stapleton, knew of his being enchanted by Car- dinal Wolsey, and that he could help him; upon which the duke sent for Stapleton, and had an interview with him. Ithad pre- viously been arranged by Wright and Stapleton (who says that hehad been urged into the plot by the persuasion of Wright, and by the hope of gain and prospect of obtaining the duke's favor),that he should say he knew that the duke was persecuted by aspirit, and that he had " forged" an image of wax in his simili- tude, which he had enchanted, in order to relieve him. The duke of Norfolk appears at first to have placed implicit belief in all that Stapleton told him; he inquired ofhim if he had certain knowledge that the lord-cardinal had aspirit at his command, to which he replied in the negative. He then questioned him as to his having heard any one assert that the cardinal had aspirit;on which Stapleton told him of the raising of Oberion bythe parson of Lesingham and Sir John of Leiston, and how Oberion refused to speak, because he was the lord-cardinal's spirit. The duke, however, soon after this, became either suspicious or fear- ful, and he eventually sent Stapleton to the cardinal himself, who appears to have committed him to prison, and at whose order he drew up the account here abridged.The foregoing is the history of amanwho, after having been avictim to his implicit belief in the efficiency of magical opera- tions, was himself driven at last to have recourse to intentional deception. The number of such treasure-hunters appears to have been fargreater among his contemporaries, of almost all 12134 SORCERY AND MAGIC.classes of society, than we should at first glance be led to sup- pose. A few years before the date of these events, in the 12th Henry VIII. , or A. D., 1521, the king had granted to Robert Lord Curzon, the monopoly of treasure-seeking inthe counties of Norfolk and Suffolk, and Lord Curzon immediately delegated to a man, named William Smith, of Clopton, and a servant or retainer of his own, named Amylyon, not only the right of search thus given to him, but the power to arrest and proceed against any other person they found seeking treasures within the two counties. It appears that Smith and Amylyon had in some cases used this delegated authority for purposes of extortion; and in the summer of the same year, Smith was brought up before the court of the city of Norwich, at the suit of William Goodred, of Great Melton, the minutes of the proceedings against him still remaining on the records. We here again find priests concerned in these singular operations.Itappears that the treasure-diggers,who had received their "placard" of Lord Curzon in March, went to Norwich about Easter, and paid a visit to a schoolmaster, named George Dow- sing, dwelling in the parish of St. Faith, who, they had heard,was " seen in astronymye. " They showed him their license for treasure-seeking, which authorized them to press into their ser- vice anypersons they might find who had skill in the science;sothat itwould appear that theywere not capable ofraising spir- its themselves, without the assistance of " scholars. " The schoolmaster entered willingly into their projects, and they went,about two or three o'clock in the morning, with one or two other persons who were admitted into their confidence, and dug inground beside "Butter Hilles," withinthe walls of the city, but "found nothing there." These " hilles," also, were probably tumuli. They next proceeded to a place called " Seynt William in the Wood, by Norwich," where they excavated two days (or rather two nights), but with no better success.They now held a meeting at the house of one Saunders, in the market of Norwich, and called to their assistance two ecclesiastics, one named Sir William, the other, Sir Robert Cromer,the former being the parish priest of St. Gregory's. At this meeting, George Dowsing raised " a spirit or two," in a glass;butone of the priests, Sir Robert Cromer, "began and raised aspirit first. " This spirit, according to the depositions, was seen by two or three persons. Amylyon deposed that " he was at Saunders's, where Sir Robert Cromer held up a stone, but he could not perceive anything in it; but that George DowsingPERSECUTION OF FARMER GOODRED. 135caused to rise in aglass a little thing of the length ofan inch or thereabout, but whether it was a spirit or a shadow he can not tell, but the said George said it was a spirit." However, spirit or no spirit, they seem to have had as little success as ever in discovering the treasure.Unable, after so many attempts, to find atreasure themselves,they seem now to have resolved on laying ageneral contribution on everybody who followed the same equivocal calling. They went first and accused a person of the name of Wikman, ofMor- ley Swanton, in the county of Norfolk, of " digging of hilles,"and, by threatening to take him before Lord Curzon, they ob- tained from him ten shillings. Under the same pretext, they took from a lime-burner of Norwich, named White, a " crystal- stone," and twelvepence in money, in order that he" should not be put to further trouble. " They took both books (probably con- juring books) and money from John Wellys, of Hunworth, near Holt Market, whom, similarly, they accused, of digging of hilles." And ofanother person, laboring under the same charge,they took " a crystal-stone and certain money."InThe case of William Goodred, " husbandman," of Great Mel- ton, in Norfolk, affords a remarkable instance of the manner in which these worthies went to work. On St. George's Eve (April 22d, 1521 ), Smith, Amylyon, and an accomplice of the name of Judy, came to Goodred, as he was at the plough in Melton field, and charged him with being a "hill-digger."order to settle the dispute, they adjourned from the field to an "ale-hous" in Melton, where several persons were drinking, and there they took Goodred into the yard to examine him. Hede- nying the charge, Smith drew his dagger, and threatened that,unless he would confess to them that he was a hill-digger, he "would thrust his dagger through his cheeks." Goodred still persisted in his denial; whereupon Smith, Amylyon, and Judy,finding that he would not confess " to their minds," asked himwhat money he would give them "to have no further trouble."Onhis refusing to give them anything, they threatened to carry him to Norwich Castle. The noise in the yard had nowbrought out several men of substance, who were drinking inthe alehouse,and who not only attempted to bring the accusers to reason, but offered to give security, to the amount of a hundred pounds, for Goodred's appearance to answer any charges brought against him. But this was not what Smith and his companionswanted,and they refused, and led away Goodred as far as Little Melton,accompanied by those who hadjoined them at the alehouse, and136 SORCERY AND MAGIC.

there they met a Mr. Calle, who also offered to be surety for Goodred, but in vain. They thus proceeded to carry their pris- oner to Norwich, but at last, after much wrangling, they agreed to take surety ofthe persons who had followed them from Great Melton for Goodred's appearance at Norwich the next day. Ac- cordingly, on St. George's day,Goodred,withhis sureties, came tothehouse ofSaunders already mentioned, in the market-place,and there Smith and Amylyon asked himagain how much money hewould give them to have no further trouble, " or elles they would send him to the castle." On his again refusing to give any money, they dragged him through the market-place toward the castle, but at Cutlers' Row his courage failed him, and " for fear of imprisonment," he engaged to give Sinith twenty shil- lings, in part ofwhich he paid down to him, on a stall in Cut- lers' Row, six shillings and eightpence, and gave sureties for the remainder, which was duly paid on the following Saturday, and Smith and Amylyon had the impudence to give him a writtenacquittance.Such was the oppressive manner in which, in former days,men could act under cover of the livery or license of a lord.The matter was brought before the court of Norwich, as stated above, and Amylyon, who appears to have had a quarrel with his accomplice Smith, came forward as awitness against him.But still there appears to have been no great expectation of se- curing justice in this court; and the persons injured had re- course to a surer manner of obtaining vengeance. They swore that, at Great Melton, one of the party asking Smith if he had heard that the duke of Buckingham was committed to the Tower,he had answered, " Yea, and therefor a very mischief and ven- geance upon the heads of my lord cardinal and of mylord of Suffolk, for they are the causers thereof!" And when his inter- rogator observed, " Beware what ye say," Smith, " setting his hands under his sides," answered again, " By the mass, I would say it again, even if I were before mylord cardinal and my lord of Suffolk, before their faces!" We are left to guess at the result; but in the days of Cardinal Wolsey a man who used free- dom of speech like this would with difficulty escape the gallows.Other instances might be quoted of the infatuation of men at ⚫this period, in seeking treasures bymeans ofmagical operations,the influence of which was long after felt, even in an age whenEdward Stafford, duke ofBuckingham, having incurred the enmity ofCardinal Wolsey, the proud pruiste parsued him to the scetfold, and it was just at this time that he was by his means attainted of high treason and executed. The expression of eympathy with the duko was koked upon an amounting to treason.THE DEVIL AND HIS DAM. 137true science had made wide and solid progress inthe land. In 1574, the celebrated Dr. Dee petitioned LordBurghley to obtain for him from Queen Elizabeth a license of monopoly oftreasure- digging in England. This superstition appears to have lingered longest in Wales and on the borders Among the Landsdowne manuscripts there is aletter from John Wogan, sheriff of Pem- brokeshire, to Lord Burghley, informing him that it was reported that certain persons had"found at an old pair ofwalles at Spit- tell, inthe said county, agreat quantityoftreasure,gold andsil- ver, contained in acertain work of brass (that is, a brass pot),as is supposed, and that they had knowledge thereof by the ad- vertisement of one Lewis, a priest dwelling in Carmarthenshire."The worthy sheriff, who appears to have considered this an affair of momentous importance, adds that, besides examining various persons said to have been concerned in this matter, he with others had " repaired to the place, and found the walls broken with engines, and a place within the centre of the wall containing one foot square fit for such awork, and the rest of the work had made black the circumference of the place;" and expresses his opinion that "the truth of this matter will never be bolted out, without that the priest be examined, and the par- ties also menaced with some torture or extremity." Longafter this, amannamed William Hobby, who appears at the time to havebeen in confinement in the Tower, writesto LordBurghley,on the 28th of April, 1589, for authority to seek treasure in Skenfrith castle, in Monmouthshire, where he gravely informs the old and experienced minister that " the voyce of the coun- threy goeth there is a dyvell andhis dam, one sitts upon ahogs- hed of gold, the other upon a hogshed of silver." The writer undertakes, if properly authorized, to drive away these loath- some guardians of the treasures of olden times.Thetreasure-hunting mania seems not to have been confined toEngland at the time ofwhich we have been speaking above,but it spread over Germany, France, Italy, and Spain. In the latter country, as welearn from Llorente, aSpanish noble named Don Diego Fernandez de Heredia, was, on the ninth of May,1591, denounced to the inquisitors of Saragossa on the charge of necromancy. He was said to have been in league with aMoorish magician of the village of Lucenic, from whom he ob- tained some Arabic books of magic, and these he communicated to another Moorish magician, named Francisco de Marquina,who read the books and told him they contained rules and di- rections for discovering concealed treasures. DonDiegotook12*138 SORCERY AND MAGIC.this magician home to his house, and in a very dark summer night they proceeded, with the book of magic and one or two companions, to the hermitage ofMatamal, not far from the Ebro,where Marquina said that, according to the book, agreat horde of gold and silver money was concealed. Whenthey had arrived there, and everything was ready, the necromancer Marquina pro- nounced the formula of conjuration, and immediately, we are told, loud thunder was heard on the hill beside them, and Mar- quina advanced toward it, and pretended to hold converse with the demon. He returned to inform his companions that they must dig under the altar of the hermitage, and they began their operations under Don Diego's directions, while he went to con- tinue his discourse with the evil one. It is probable that thehermitage was built on a Roman site, for they found some frag- ments of pottery, although there was no treasure. On this, the demons were conjured anew, and they said that there certainly was treasure, but that it was very deep, and the time destined for itsdiscovery was notyet arrived. The next night they went to another solitary place, near Xelsa, a town which occupies the site of the Roman Celsa. It is probable that they had again hit upon aRoman burial-place, for, after repeating the same con- jurations, they found, as we are told, some earthen vases and aquantity of cinders and ashes, but no treasure, the absence of which was explained in the same way as before.As the searchers appear always to have chosen sites of this description, led probably by popular tradition, it is not surpri- sing if their search wasat times crowned with success. Ignorance and superstition combined led them to attribute this to the efficacy of their charms, in which they seem honestly to have placedconfidence. Indeed, whenwe readthe oldandapparent- ly authentic descriptions of the performances of some of the pre- tended magicians of former days, we are not surprised that the science should gain belief. The wild stories of a Bacon or aFaustus scarcely exceed the realities which are described by old writers, and which must have been brought about by somesort of optical delusion, assisted of course by the imagination.One of the most remarkable instances with which I remember tohave met is that told in the Autobiography of the celebrated Benvenuto Cellini, awriter who is generally looked upon as worthyofbelief. In his youth Benvenuto fell in love with acourtesan, from whom he was suddenly separated by the depar- ture ofthe lady from Rome."Two months after," says he, "the girl wrote me word, thatCELLINI AND THE NECROMANCER. 139she was in Sicily, extremely unhappy. I was then indulging myself in pleasures of all sorts, and had engaged in another amour to cancel the memory of my Sicilian mistress. It hap- pened, through a variety of odd accidents, that I made acquaint- ance with a Sicilian priest, who was aman ofgenius, and well versed in the Latin and Greek authors. Happening one day to have some conversation with him upon the art of necromancy, I,whohad a great desire to know something of the matter, told him, that I had all my life felt a curiosity to be acquainted with the mysteries of this art. The priest made answer, that the man must be of aresolute and steady temper who enters upon that study. I replied, that I had fortitude and resolution enough,if I could but find an opportunity. The priest subjoined, If you think you have the heart to venture, I will give you all the sat- isfaction you can desire.' Thus we agreed to undertake thismatter."The priest one evening prepared tosatisfy me, and desired me to look out for a companion or two. I invited one Vincenzo Romoli, who was my intimate acquaintance; he brought with him a native of Pistoia, who cultivated the black art himself.We repaired to the Colosseum, and the priest, according to the custom of necromancers, began to draw circles upon the ground with the most impressive ceremonies imaginable; he likewise brought thither assafœtida, several precious perfumes, and fire,with some compositions which diffused noisome odors. As soon as he was in readiness, he made an opening in the circle,and having taken us by the hand one by one, he placed us with- in it. Then having arranged the other parts and assumed his wand, he ordered the other necromancer, his partner, to throw the perfumes into the fire at a proper time, intrusting the care ofthe fire and the perfumes to the rest, and began his incanta- tions. This ceremony lasted above an hour and ahalf, when there appeared several legions of devils, insomuch that the am- phitheatre was quite filled with them. I was busy about the per- fumes, when the priest, perceiving there was a considerable number of infernal spirits, turned to me, and said, ' Benvenuto,ask them something." I answered, ' Let them bring me into the company of my Sicilian mistress, Angelica.' That night we obtained no answer of any sort; but I had received great satisfaction in having my curiosity so far indulged. The necro- mancer told me it was requisite we should go asecond time, as- suring me that I should be satisfied in whatever I asked, but that I must bring with me a pure and immaculate boy. I took140 SORCERY AND MAGIC.with me a youth, who was in my service, of about twelve years ofage, together with the same Vincenzo Romoli, who had been mycompanion the first time, and one Agnolino Gaddi, an inti.mate acquaintance, whom I likewise prevailed on to assist atthe ceremony. When we came to the place appointed, the first,having made his preparations as before with the same and ever more striking ceremonies, placed us within the circle, which ho haddrawn with a more wonderful art and in a more solemn manner than at our former meeting. Thus having committed the care of the perfumes and the fire to my friend Vincenzo, who was assisted by Gaddi, he put into my hand apentacolo or ma- gical chart. The necromancer having begun to make his tre- mendous invocations, called by their names a multitude of de- mons, who were the leaders ofthe several legions, and invoked them by the virtue and power of the eternal uncreated God, who lives for ever, insomuch that the amphitheatre was almost in an instant filled with demons a hundred times more numerous thanat the former conjuration. Vincenzo Romoli was busied inmaking a fire with the assistance of Agnolino, and burning agreatquantity ofprecious perfumes. I, bythe direction of the necromancer, again desired to be inthe company of my Angel- ica. The former thereupon turning to me, said, ' Know, they have declared that inthe space of a month you shall be in her company.' He then requested me to stand resolutely by him,because the legions were now above a thousand more in num- ber than he had designed, and, besides, these were the most dangerous, so that after they had answered my question it be- hooved him to be civil to them, and dismiss them quietly. At the same time, the boy under the pentacolo was in a terrible fright, saying, that there were in that place a million of fierce men, who threatened to destroy us; and that, moreover, four armed giants ofan enormous stature were endeavoring to breakinto our circle. During this time, while the necromancer,trembling with fear, endeavored by mild and gentle methods to dismiss them in the best way he could, Vincenzo Romoli, who quivered like an aspen-leaf, took care ofthe perfumes. Though Iwas as muchterrified as any ofthem, I did my utmost to con- ceal the terror I felt, so that I greatly contributed to inspire the rest with resolution; but the truth is, I gave myself over for adead man, seeing the horrid frightthe necromancer was in. The boyplaced his head between his knees, and said, In this pos- ture will I die; for we shall all surely perish. I told him that

• A preservative against the power ofdemone.

CELLINI AND THE NECROMANCER 141all those demons were under us, and what he saw was smokeand shadow; so bid him hold up his head and take courage.No sooner did he look up, but he cried out, ' The whole amphi- theatre is burning, and the fire isjust falling upon us;' so cover- ing his face with his hands, he again exclaimed that destruction was inevitable, and he desired to see no more. The necromancer entreated me to have a good heart, and take care to burn proper perfumes; upon which I turned to Romoli, and bid him burn all the most precious perfumes he had. At the same time I cast my eye upon Agnolino Gaddi, who was terrified to such adegree, that he could scarce distinguish objects, and seemed to behalf dead. Seeing him in this condition,I said, ' Agnolino, upon these occasions a man should not yield to fear, but should stir about and give his assistance; so come directly and put on some more of these perfumes.' Poor Agnolino, upon attempting to move, was so violently terrified, that the effects of his fear over- powered all the perfumes we were burning. The boy hearing a crepitation, ventured once more to raise his head, whenseeing me laugh, he began to take courage, and said that the devils were flying away with a vengeance. "In this condition we stayed till the bell rang for morning prayer. The necromancer again told us that there remained but fewdevils, and these were at agreat distance. Whenthema- gicianhadperformed the rest ofhis ceremonies, he stripped offhis gown, and took up a wallet full of books which he had brought with him. We all went out of the circle together, keeping as close to each other as we possibly could, especially the boy, who had placed himself in the middle, holding the necro- mancer by the coat and me by the cloak. As we were going to our houses in the quarter of Banchi, the boy told us that two of the demons,whom we had seen at the amphitheatre went on be- fore us singing and skipping, sometimes running upon the roofs of thehouses, and sometimes upon the ground. The priestde- clared, that though he had often entered magic circles, nothing so extraordinary had ever happened to him. As wewent along hewould fain have persuaded me to assist with him at consecra- ting a book from which he said we should derive immenseriches; we should then ask the demons to discover to us the various treasures with which the earth abounds, which would raiseus to opulence and power; but that those love affairs were mere follies , from whence no good could be expected. I answered,that I wouldhave readily acceptedhisproposal, if I had under- stood Latin.' He redoubled his persuasions, assuring me that142 SORCERY AND MAGIC.the knowledge ofthe Latin language was by nomeans material.He added, that he could have found Latin scholars enough, if hehad thought it worth while to look out for them, but that he could never have met with apartner ofresolution and intrepidity equal to mine, and that I should by all means follow his advice.While we were engaged in this conversation, we arrived at our respective homes, and all that night I dreamed of nothing but devils." As I every day saw the priest, he did not fail to renew his solicitations to engage me to come into his proposal. I asked him what time it would take to carry his plan into execution,and where this scene was to be acted. He answered, that inless than a month we might complete it, and that the place best calculated for our purpose wasthe mountains ofNorcia; though amaster of his had performed the ceremony of consecration hard by the mountains ofthe abbey of Farfa, but that he had metwith some difficulties which would not occur in those of Norcia.He added, that the neighboring peasants were men who might be confided in, and had some knowledge of necromancy, insomuch that they were likely to give us great assistance upon oc- casion. Such an effect had the persuasions ofthis holy conjurer,that I readily agreed to all that he desired, but told him, that Ishould be glad to finish the medal I was making for the pope first. This secret I communicated to him, but to nobody else,and begged he would not divulge it. I constantly asked himwhether he thought I should, at the time mentioned by the devil,havean interview with mymistress Angelica; and finding it ap- proach, I was surprised to hear no tidings of her. The priestalways assured me that I should without fail enjoy her company as the demons never break their promise, when they make it inthe solemn manner they had done to me. He bid me, therefore,wait patiently, and avoid giving room to any scandal upon that occasion, but make an effort to bear something against my na- ture, as he was aware of the great danger I was to encounter;adding, that it would be happy for me if I would go with him to consecrate the book, as it would be the way to obviate the danger, and could not fail to make both him and me happy."Immediately after this, Benvenuto Cellini fell into so danger- ous ascrape at Rome, that he was obliged to fly, and taking his route to Naples, he there accidentaliy met with his mistress onthe last day ofthe month predicted bythe necromancer.THE ENGLISH MAGICIANS. 143

CHAPTER XII . THE ENGLISH MAGICIANS: DR. DEE AND HIS FOLLOWERS.

WHATEVER mayhave been the means employed to produce the effects described at the end of the preceding chapter, there must have been agreat and general tendency to belief on the part ofthose to whomthey were exhibited. This credulity seems tohave risen to its greatest height at the time of the Reforma- tion, as though, when the mind had been suddenly relieved from intellectual restraint, it overleaped, in the first burst of liberty,every bound to which sober reason would naturally confine it.When we see men of the greatest talents and the most profoundlearning, shutting themselves in their secret studies to push their anxious researches beyond the limits of natural knowledge, and hearthem talking soberly of their intercourse with spirits ofan- other world and with their rulers, we are almost driven to believethat the world had been suddenly deluged with a host of demons who amused themselves with turning to mockery the intellectual powers of the human race. Nor perhaps was this mental infatuation entirely without its use, for we must not forget that we owe some of our fundamental discoveries in science to the magicians of the sixteenth and seventeenth centuries, and that oneof the most universally necessary articles of the present day, our almanacs, are derived from the astrologers.There is something extraordinary in the rage for the study of what were called the occult sciences, which manifested itself atthe period of which we are speaking. In our own country,Caius, the founder of acollege of learning in one of our univer- sities, Dee, one of the first mathematicians ofhis age, and many ofthe wisest and best among their contemporaries, gave implicit belief to the science which enabled them to invoke and constrainthe spiritual world. The doings and thoughts of those who spe- ciallydedicatedthemselves to such pursuits, form a singular chap- ter inthe history of human intelligence.One of the most remarkable of these, certainly, was Dr. John Dee. This celebrated personage was born in London in the year 1527. With a mind full of energy and ambition, he studied with aneagerness and success that soon raisedhim to reputation inthe universities of England andthe continent. He issaidto144 SORCERY AND MAGIC.

4have imbibed his taste for the occult sciences, which his imagi- native mind retained during his life, while a student at Louvaine;yet it is singular that one of his earliest writings was a defence of Roger Bacon against the imputation of having leagued with demons to obtain his extraordinary knowledge. Under the reign of Mary, Dee was in close correspondence with the princess Elizabeth, who from her childhood had been brought up in the love of learning and learned men; and for this intimacy, the youngphilosopherbecame an object ofsuspicion, andwas thrown into prison. Elizabeth preserved her attachment for him during her life, and perhaps she had received from him the leaning to superstition which she exhibited on more than one remarkableoccasion. On her accession to the throne, the virgin queen con- sulted withhim to fix a fortunate day for her coronation; and sub- sequently, when an image ofwax in her resemblance was found in Lincoln's-Inn-Fields, Dee was called to her chamber to exer- cise his science in counteracting the charm.Inhispreface to Euclid, printed in 1570, Dee complains that he was already reputed aconjurer. In the meager diary edited by Mr. Halliwell, and in such of Dee's papers as have been pre- served, we find him paying attention to his dreams, to strange noises which he ſancied he heard at times in his chamber, and to other matters of a similar description. In this diary, under the date of May 25, 1581, he says, that he then first saw in acrystal. It was one of the usual methods of raising spirits at this time to bring them into aglass or stone, dulyprepared for the purpose. One of Dr. Dee's conjuring stones is still pre- served; it was sold at the Strawberry Hill sale. The particu- lar branch ofmagic, which he followedwasthat termed theurgy,which taught that by aproper disposition of mind, joined with purity of life, cleanliness of person, and other conditions, aman might be placed in visible communication with good spirits, and receive their counsel and assistance. With such views, it is not surprising that a man like John Dee should be the easydupe ofthe firstbold andcunning manwho undertook to practise on hiscredulity.Such aman evidently was Edward Kelly. He was, it seems,Thiswas evidently not the stonewhichheusedinhis conferences with the spirite,with Edward Kelly for his "abryer, " as that was a globe of crystal. That even in ancient times optical delusions were practised to makethe uninitiated believe in theappearance of spirita, is evident from the singulardoctrine oftheold rabbinical wri ters, that when spirits were raised they always appeared in areversed position, with their beadedownward, and their feet in the air.See the Introduction to Cas ban's edition of Dee's Conference with Spirite.1DR. DEE AND HIS SKRYERS. 145anative of Lancashire, born, according to Dee's own statement,in 1555, but we find him subsequently living at Worcester, in the profession of adruggist. He was aman of ill repute, had beenconvicted at Lancaster of coining, and been punished with the loss of his ears, and he appears to have found it necessary to remove from his native county. He was known as an alche- mist and aconjurer before he became acquainted with Dr. Dee.Astoryhas been preserved, told on good authority, which shows to what an extent these practices had been carried. One night Kelly took aman who was anxious to pierce the mysteries of the future, with certain of his servants, into the park of Walton le Dale, near Preston, in Lancashire, and there gratified his de- sire by means of necromancy. When his incantations were ended, Kelly inquired of one of the servants whose corpse had been last interred in the churchyard adjoining; and being told that a poor manhad been buried there the same day, they dug up the body, and the conjurer made it speak and deliver sundry "strange predictions."At the period when he became acquainted with Kelly, Dee was living at his house at Mortlake in Surrey, with his young wife, whom he had married in 1578. He was looking out for an assistant in his studies, fitted to serve the office of inspector of his glass, or, as it was termed, skryer, a name not as D'Israeli supposed, invented by Dee. It appears that it was always neces- sary to have an assistant to perform this office, who alone com- muned with the spirits, and repeated what he saw or heard. In amanuscript of Dee's proceedings, preserved in the British mu- seum, we find copies ofprayerswith aview tothese purposes,dated in 1569 and 1579, but his first skryer of whom there is any mention, was named Barnabas Saul. In the diary alreadymentioned, Dee has noted down on the 9th of October, 1581, that Barnabas Saul was " strangely troubled by a spiritual creature about midnight. " On the 6th of March feilowing, Saul "con- fessed that he neither heard nor saw any spiritual creature any more." At this time Saul and his employerwere evidently much dissatisfied with each other, and it was probably not long after whenthey parted. In the manuscript just quoted, Dee has set downhis magical proceedings on the 2d ofDecember, 1581, and hebegins with the statement, " I willed the skryer(named Saul)to looke into my great chrystalline globe, if God had sent his holy angel Anael, or no. " Saul looked, and, as the narrativeThis crrious manuscript, which contains the journal ofDee's earlier conferences with spirits, is the Sloane MS., No. 3677.13146 BORCERY AND MAGIC.goes onto say, he sawthe angel Anael. It was probably Dee's own assistant who spread abroad the reports of his being a con- jurer. Onthe 9th of March, 1582, Dee has made an entry in his diary, that, "at dinner-time Mr. Clerkson and Mr. Talbot declared a great deal of Barnabas's naughty dealing toward me... His friend told me,before my wife and Mr. Clerkson, that aspiritual creature told him that Barnabas had censured both Mr. Clerkson and me." Inthe manuscript of the British mu- seum, we find Edward Talbot exercising the office of skryer to Dr. Dee during a great part of the year 1582, and as Edward Kellywas certainly " skrying" at the same time, it is not improb- able that they are one and the same person. Weaver speaks of him as " Kelly, otherwise called Talbot," so that he seems to havepassed under both names. From the time of his acquaintance with Kelly, Dr. Dee kept a regular journal of all that passed inhisconferences with the spirits, the earlier portion of which ispreserved in the manuscript in the British museum, and the latter part was printed by Moric Casauban, in 1659.Kelly soon proved himself a very skilful skryer, and he seems tohave used the greatest cunning in practising upon Dee's cre- dulity, and insinuating himself into his confidence. He pretended todoubt the propriety of the work he was employed in,and expressed from time to time his suspicions of the character of the spirits with whom they were dealing. Dee gives an ac- count of one of their quarrels that happened in the April of 1582, soon after the dinner party described above; Kelly not only expressed his beliefthat the spirits who came into the glass were demons sent to hurry them to their destruction, but he complained that he was kept in Dee's house as in a prison, that " it were better for him to be near Cotsall Plain, where he might walk abroad without danger." The feelings of the doctor seem to have been much hurt at the doubts thus cast on the respecta- bility of his spiritual visiters.During this and the following year, Dee's conferences with the spirits were very frequent. It appears that he consulted them sometimes for himself, and sometimes for others, and they often came when not called for. In the year 1583, Albert Las- ki, or Alaski, waiwode or prince of Siradia, in Poland, paid avisit to the court of Queen Elizabeth, and became afrequent vis- iter at Dee's house at Mortlake, where he was initiated into thesespiritual mysteries. Kelly seems to have harbored strange and ambitious projects to becarried into effect through Laski, or some oftheGermanprinces, and he began to work upon his imaginationTHE SPIRITUAL VISITANT. 147bythe revelations of Dee's magic stone. From this moment the spirits couldbe brought to talk of little but revolutions and migh- ty convulsions which were speedily to take place in Europe.Onthe 28th of May, 1583, Dee and Kelly were sitting together in the study, talking of the Polish prince and his affairs. " Suddenly," Dee tells us, " there seemed to come out of my oratory aspiritual creature, like apretty girl ofseven or nine years ofage,attired on her head with her hair rowled up before, and hanging adown very long behind, with agown of sey...... changeable greon and red, and with atrain; she seemed to playup and down, and seemed to go in and out behind my books, lying on heaps, and as she should ever go between them, the books seemed to give place suficiently, dividing one heap from the other, while she passed between them. And so I considered, and heard the diverse reports which E. K. made unto this pretty maiden, and I said, Whose maiden are you?""She. Whose man are you?"D. I am the servant of God, both by my bound duty, and also ( I hope) by his adoption."(A Voyce. You shall be beaten if you tell.)" She. Am not I afine maiden? give me leave to play in your house; my mother told me she would come and dwell here."D. She went up and down with most lively gestures of ayoung girl playing byherself, and divers times another spake to her from the corner of my study by a great perspective glasse,but none was seen beside herself." She. Shall I? I will. (Now she seemed to answer one in theforesaid corner ofthe study.) I pray you let me tarry a little (speaking to one in the foresaid corner)." D. Tell me what you are."She. I pray you let meplay with you a little, and I will tell you who I am." D. In the name of Jesus, then, tell me."She. I rejoyce in the name of Jesus, and I am a poor little maiden, Madimi; I am the last but one of mymother's children;Ihave little baby children at home."D. Where is your home?"Mad. I dare not tell you where I dwell, I shall be beaten."D. You shall not be beaten for telling the truth to them that love the truth; to the eternal truth all creatures must be obedient."Mad. I warrant you I will be obedient; my sisters say they must all comeanddwell with you.148 SORCERY AND MAGIC."D. I desire that they who loveGod should dwell with me,and I with them."Mad. I love you now you talk of God."D. Your eldest sister-her name is Esimeli."Mad. My sister is not so short as you make her."D. Oh, I cry you mercy! she is to be pronounced Esiméli."E. K. She smileth; one calls her, saying, ' Come away,maiden.'" Mad. I will read over my gentlewomen first; my master Dee will teach me if I say amiss." D. Read over your gentlewomen, as it pleaseth you."Mad. I have gentlemen and gentlewomen, look you here." E. K. She bringeth a little book out of her pocket. She pointeth to apicture in the book."Mad. Is not this a pretty man;"D. What is his name?"Mad. My [mother] saith his name is Edward; look you, he hath acrown upon his head; my mother saith that this man was duke of York."Such is the style in which these extraordinary revelations commence. In the earlier books their objects were generallymatters of much less importance; but Kelly seems to haveformed some wild notions of universal monarchy, like that of the older anabaptists of Munster, and to have imagined that thePolish prince Lasky was the man to carry out this purpose;andfrom this time all his visions tended tothis point. Madimi,whowas now one oftheir most constant visiters, proceeds in thescene just described to convince them, by a sort of pictorial pedigree, that Lasky was descended from the Anglo-Norman family of the Lacies. There is something very extraordinary,and certainly great force of imagination, in the grouping andcharacter of the spirits by whom Dee imagined that he was vis- ited, which exhibits to us the peculiar talents of Edward Kelly.Whenthey next consulted the stone, which was on the second ofJune, they were favored with a vision of one like a husbandman, who talks mystically of the wickedness of the world, and general regeneration which is to be effected through Albert Lasky. This husbandman is an angel named Murifri, to whom,atthe close of this interview, Dee, descending to more common- place subjects , presented petitions for a woman who in a fit of desperation had attempted to commit suicide, and for another who had dreamed of a treasure buried in a cellar. Several following revelations relate chiefly to the state of the world, to theQUARRELS OF DEE AND KELLY. 149approaching revolution and regeneration, and to abook ofthe new law which was to be communicated to them. Anotherspirit, in the form of a maiden, named Galuah, shows herself,and gives them still more definite information on Albert Lasky's future fortunes."Gal. I sayunto thee, his name is in the book of life.The sun shall not passe his course before he be a king. His counsel shall breed alteration of his state; yea of the whole world. What wouldst thou know of him?"D. Ifhis kingdom shall be of Poland, or what land else?" Gal. Of two kingdoms." D. Which, I beseech you?"Gal. The one thou hast repeated, and the other he seekethas right."D. God grant him sufficient direction to do all things so as mayplease the highest ofhis calling."Gal. He shall want no direction in anything he desireth."D. As concerning the troubles ofAugust next, and the dan- gers then, what is the best for him to do? to be going home be- fore, or to tarry here?" Gal. Whom God hath armed, no man canprevail against."Kelly now again began to pretend scruples as to the propriety of their dealing with the spirits, whom he believed were devils;and he threatened once or twice to desert the doctor, who, however, kept a close watch upon him. One day, at the end ofJune, Kelly announced his intention of riding on some business or other from Mortlake to Islington. " Myheart did throb oftentimes this day," says Dee, " and thought that Edward Kelly did intend to absent himself from me, and now upon this morning Iwas confirmed, and more assured that it was so; whereupon seeing him make such haste to ride to Islington, I asked him whyhe so hasted to ride thither, and I said, ' If it were to rideto Mr. Harry Lee, I would go thither alsotobe acquainted withhim, seeing now Ihad so good leisure, being eased ofthe book- writing.' 'Then he said, that one told him the other day that the duke [ Lasky] did but flatter him, and told him other things both against the duke and me. I answered for the duke andmyself, and also said, that if the forty pounds annuity which Mr. Lee did offer him, was the chief cause ofhis minde setting thatway(contrary to many of his former promises to me), that then I would assure him of fifty pounds yearly, and woulddomybest,byfollowing of my sute, tobring itto passe as soon as possibly I could;' and thereupon did make 13 him promise upon the Bible.150 SORCERY AND MAGIC.Then Edward Kelly again upon the same Bible did swear unto me constant friendship, and never to forsake me; and moreover said, ' that unlesse this had so faln out, he would have gone be- yond the seas, taking ship at Newcastle within eight days next.'Andso we plight our faith each to other, taking each other by the hand upon these points of brotherly and friendly fidelity during life, which covenant I beseech God to turn to his honor,glory, and service, and the comfort of our brethren (his chil- dren) here in earth. "Kelly seems at this time to have been unhappy in his domestic affairs, and to have been in fear of arrest, and he still talked of leaving Dee's service. In a fit of anger, at the beginning of July,he offered to release Dee ofhis engagement of fifty pounds ayear, declared that he hated his own wife, and wished to be away. All this, except the want of love for his wife, was mere dissimulation; he did not go, but in the next conference with the spiritual world, he declared that he had been rebuked for his discontent.At length, all preparations having been made for the journey,Dee and Kelly, with their two wives and families, left Mortlaketo accompany Albert Lasky into Poland, where they hoped to share inthegreat fortunes which had beenpromised him. They consulted their spirits, even when at sea,and apparently with the utmost satisfaction. Theylanded at the Brill on the 30th of the same month, and proceeded through Holland and Friesland to Embden and Bremen, and so to Lubeck, where they remained during the latter part ofNovember and the beginning of Decem- ber. On Christmas-day they reached Stettin in Pomerania,where they remained till the middle of January. During their travels, they were favored with many wonderful revelations of events which were soon to occur, most of them pointing to the extraordinary fortunes which awaited the Polish prince.At Stettin, on the 13th of January, the angel Uriel appeared to them, and assured them of the approaching advent of anti- christ. Early in February, they reached Lasco, the prince's lordship, and here they began to be affected with doubts ifAlbert Lasky were indeed the destined regenerator. They seem to have been deceived as to his riches and power, and it was re- vealedto them that on account of his faults he had been in part rejected, but that he would eventually obtain the kingdom of Moldavia. Dee wasnow directed by the spirits to leave Lasco,andtakeuphis residence at Cracow, Thither accordingly they all repaired toward the middle of the March of 1584, and theyQUARRELS OF DEE AND KELLY. 151remained there till the end of July. During this period the doubts relating to Lasky produced an almost daily appeal to the spirits. Sometimes the Polish prince seemed restored to favor,at other times he was in discredit, until at length, aſter Dee and his party had been reduced to great distress for want of money,Lasky's final rejection was announced, and Dee was sent with adivine message to the emperor Rodolph. Dee and Kelly were at the same time directed by their spirits to remove from Cra- cow to Prague.During their residence at Cracow, there were several violent disputes between Dee and Kelly, resulting from the pretended doubts of the latter as to the character of the spirits with whom they conversed. The object of these doubts was evidently to drag Dee more entirely into Kelly's power, by practising upon his credulity. On the 23d of May, Dee hasnoted that" there happened a great storm or temptation to Edward Kelly ofdoubting and misliking our instructors and their doings, and of con- temning and condemning anything that I knew or could do. Ibare all things patiently for God his sake." When Kelly pro- ceeded to consult the spirits, he was rebuked for his doubts.Next day, these doubts returned, and he refused to continue his performances. But on the 28th of May, he performed the office of skryer again, and was further rebuked for his disbelief. At the beginning of June, Kelly is represented as being entirely converted from his evil thoughts; yet about a fortnight afterward we find him again in"great temptation," which was followed by another declaration of penitence.At Prague the visions of political changes in the world became again more frequent and vivid; but, though Dee was received at the imperial court with respect as a philosopher of reputation,he appears to have been regarded only as a visionary dreamer in respect of his pretended mission. Atthis period, hints were now and then thrown out by the spirits of Dee's own unworthi- ness, because he was not always sufficiently credulous and obedient, and denunciations were pronounced against the emperor.During the time of which we are now speaking, Dee and his party were often in great poverty, and we are therefore not sur- prised at the anxiety he frequently evinced to obtainthe knowl- edge ofthe philosopher's stone, which was now a great object oftheir search. According to astory preserved by Lilly, Kelly cheated his master of this knowledge,and appropriated the dis- covery to himself. Frequent quarrels occurred at this time be152 SORCERY AND MAGIC.tween Dee and Kelly, and thedoctor appears to havebeen afraid oflosing his assistant.In the May of 1586, the bishop of Placenza, who was residing in Austria as apostolical nuncio, procured from the emperor an order forbidding Dee to remain any longer in his dominions; upon which he went to Erfurdt, and being ill-received there, proceed- edto Cassel. Dee appears to have harbored at this time the project of going to Italy, but he was deterred by the intelligence that he had been accused at Rome ofheresy and magic. In the autumn of 1586, Kelly left Dee for a time to repair to Bohemia;and when the emperor's orders against the conjurers appear to have been relaxed, Dee followed him. In 1587, they were at the castle of Trebone, in Bohemia, again consulting the spirits,but with less satisfaction than ever. In the April of the yearlast mentioned, Kelly appears to have made up his mind to resign his office of " skryer," and they proceeded to initiate Dee's son,Arthur, into the mystery, but as it would seem without muchsuccess.So far, Dr. Dee appears to have been the mere tool ofKelly's ambition, and now that there seemed to be no longer hopes of success in their designs, the " skryer" determined to leave him.He prepared, however, one last trial for his master's credulity.Mrs. Jane Dee was of the same age as Kelly, and was conse- quently much younger than her husband. Kelly had often pro- fessed dislike to his own wife, but he appears to have had other feelings toward the wife of his employer. On the 18th of April,1587, while they were still at Trebone, in Bohemia, a revelationwasmade inthe glass to the effectthat itwasGod's pleasure the two philosophers should have acommunity of wives. Dee was shocked, and Kelly professed the utmost abhorrence to that doc- trine, yet the revelations were repeated; they were told that sin was but a relative thing, and could not be bad if ordered or allowed by God, with other doctrines of the anabaptists of those days, and of the socialists of the present; and finally, they opened the secret to their wives, and obtained their concurrence, thoughnot without some reluctance. Dee has noted in the journal of his proceedings, " That on Sunday, the 3d of May, anno, 1587 (bythe new account), I, John Dee, Edward Kelly, and our two wives, covenanted with God, and subscribed the same, for indissoluble and inviolable unities, charity, and friendship keeping,between us four, and all things between us to be common, as God by sundry means willed us todo."During the remainder of this year, having obtained moneyforKELLY'S DEATH. 153their necessities, they were occupied in alchemical labors, whichKelly appears to have pursued with much zeal during their long residence at 'Trebone, where they had several quarrels, and where, as far we can gather from some notices in the journal ed- ited by Mr. Halliwell, the newarrangement had given rise to jeal- ousies between the two ladies. In 1589, Dee proceeded to Bre- men, and his eyes now appear to have been turned toward Eng- land. His character had been branded in Germany, and he had heard during his absence, not only that the queen was displeased at his departure, but that he was threatened on his return with prosecution on the charge of being a conjurer. We have seen him wandering about the centre ofEurope, sometimes travelling with the pomp of aprince, and at others penniless, reckoning in vain onthe protection of the great, and deceived and deludedby those about him. Disappointed, mortified, and dispirited, deserted even by his own servants and companions, at length, in the No- vember of 1589, he resolved to return to his own country, and he landed at Gravesend on the 2d of December, after an absenceof six years. Before the end of the year Dee was again settled at Mortlake, pursuing his old studies.Kelly, who had been knighted in Germany, remained behind,having, as it appears, impressed the emperor Rodolph, with the belief that he had proceeded so far in alchemical knowledge as to be able to make gold. The emperor kept him about his court,most of the time under restraint, and sometimes actually in pris- on. At length, in the year 1593, endeavoring to make his escape by night, Kelly fell from the wall of his house in Prague,and received injuries of which he died.Dr. Dee was received by Elizabeth with kindness, but he had lost the respect with which he was formerly regarded. He was gradually neglected, and left exposed to the ill-nature ofhis ene- mies. In 1594, he was obliged to write a tract, calling attention to his writings and his discoveries, and protested against the opin- ion then generally entertained that he was a conjurer. The queen at length took compassion on him, and after manytroubles hewas appointed and instituted warden of the college at Man- chester. After the loss ofKelly, Dee obtained other " skryers,"and continued his " actions," with the spirits to the time of his death; though their revelations had now lost all their imagina- tive character, and consisted chiefly in answer to questions about thefts, hidden treasures, and such commonplace matters. Under James, hestill received protection from the court, although his reputation as aconjurer and magician increased. Onthe 5th154 SORCERY AND MAGIC.of June, 1604, we find him presenting apetition to the king at Greenwich, imploring his aid against the injurious imputation of being "a conjurer, or caller, or invocator of devils," and assu- ringhismajestythat none " ofall the great number ofthe various strange and frivolous fables or histories reported and told of him (astohavebeen ofhis doing), were true." This petition is said tohave been one ofthe causes ofan act then passed against per- sonal slander, which had an especial reference tothe case of Dr. Dee. But eventhis did notmend his reputation, though it pro- duced from the aged philosopher the following doggerel lines,which show that he was still less apoetthan a conjurer ï:" TO THE HONORABLE MEMBERS OF THE COMMONS IN THEPRESENT PARLIAMENT." The honor due unto you all,Andreverence, to you each one Ido first yeeld most speciall;Grant me this time, to heare mymone.Now (if you will) full well you may Fowle sclaundrous tongues for ever tame;Andhelpe the trueth to beare some sway,Injustdefenceof agood name;"Halfe hundred yeeres, which hath had wrong,By false light tongues and divelish hate;Obelpe tryde trueth to become strong,SoGodof trueth will blesse your state."In sundry sorts this sclaunder great (Ofconjurer) Ihave sore blamde;But wiltoll, rash, and spitefull beat Doth nothing cease to be enflamde.Your helpe, therefore, by wisdom's lore,Andbyyour powre, so great and sure,Ihumbly crave, that ever more Thisbellish wound I shall endure." And so your act, with honor great,All ageswill hereafter prayse;And trueth, that sitts in heavenly seat,Will, in like case, your comforta rayse.June 8, 1604. "*Inthe subscription to this singular document, Dr. Deedescribes himself as " mathematician to his most royal majesty." He died atMortiake, in 1608, it issaid in great poverty; but heleftbe- hind him many victims to the same delusions, though few s0•These verses, and Dee's petition, were printed in the shape ofhand-bills, copiesofwhich are preserved in the Brush museum.WILLIAM LILLY. 155honest as himself. Of these, one of the most remarkable wasSimon Forman, who has a melancholy celebrity as connected with the crimes of the reign of James I., and who was succeeded by the still more remarkable characters, William Lilly and Elias Ashmole. The first half ofthe seventeenth century was the age of the English magicians.The autobiography of William Lilly is asingular picture of the credulity of Englishmen at this period. In his younger days he was acquainted with Forman, ofwhom he has preserved sev- eral anecdotes, and he assures us that he had seen one of his magical books, in which was written with his own hand, " This I made the devil write with his own hands in Lambeth Fields, in1596, in June or July, as I now remember." His own instructorin astrology, Evans, was less fortunate in an adventure with the evil one in the same neighborhood, which seems to have been celebrated as a scene of such transactions . " Some time beforeI became acquainted with him," says Lilly, "he then living in the Minories, was desired by the Lord Bothwell and Sir Kenelm Digby, to show them a spirit. He promised so to do; the time came, and they were all in the body ofthe circle, when lo, upon a sudden, after some time of invocation, Evans was taken from out the room, and carried into the field nearBattersea Causeway,close to the Thames. Next morning, a countryman going by to his labor, and espying a man in black clothes , came unto him and awaked him, and asked him how he came there? Evans by this understood his condition, inquired where he was, how far from London, and in what parish he was; which, when he un- derstood, he told the laborer he had been late at Battersea thenight before, and by chance was left there by his friends. Sir Kenelm Digby and the Lord Bothwell went home without any harm, and came next day to hear what was become ofhim; just as they, in the afternoon, came into the house, a messenger came from Evans to his wife, to come and join him at Battersea. Iinquired upon what account the spirit carried him away; who said he had not, at the time of invocation, made any suffumiga- tion, at which the spirits were vexed."One night Lilly went a treasure-hunting. It was in 1634, the year of his second marriage. " Davy Ramsey, his majesty's clock-maker, had beeninformed that there was agreat quantity oftreasure buried in the cloister of Westminster Abbey; he ac- quaints Dean Williams therewith, who was also then bishop of Lincoln; the dean gave him liberty to search after it, with this proviso, that if any was discovered, his church should have a156 SORCERY AND MAGIC.share of it. Davy Ramsey finds out one John Scott, who pre- tended the use of the Mosaical rods; to assist him herein; I wasdesired to join with him, unto which I consented. One winter's night, Davy Ramsey, with several gentlemen, myself and Scott,entered the cloisters. We played the hazel-rod round about the cloisters; upon the west side ofthe cloisters the rods turned one over another, an argument that the treasure was there. Thelaborers digged at least six foot deep, and then we met with acoffin; but in regard it wasnot heavy, we did not open, which we afterward much repented. From the cloisters we went into the abbey-church, where, upon a sudden (there being no wind when we began), so fierce, so high, so blustering and loud awind did roar, that we verily believed the west end of the church wouldhave fallen upon us; our rods would not move at all; the candles and torches, all but one, were extinguished, or burned verydimly. John Scott, my partner, was amazed, looked pale,knew not what to think or do, until I gave directions, and com- menced to dismiss the demons; which, when done, all was quietagain, and each man returned unto his lodging late, about twelve o'clock at night, I could never since be induced to join with any in such like actions. " Lilly adds in anote, " DavyRamsey brought ahalfquartern sack to put the treasure in."Another of Lilly's magicians was William Hodges, who was also an intimate friend of John Scott, "Scott having some occasions into Staffordshire, addressed himself for a month or sixweeks to Hodges, assisted him to dress his patients, let blood,&c. Beingto return to London, he desired Hodges to show him the person and feature of the woman he should marry.Hodges carries him into a field not far from his house, pulls out his crystal, bids Scott set his foot to his, and, after a while,wishes him to inspect the crystal, and observe what he saw there. ' I see,' saith Soott, ' a ruddy-complexioned wench in ared waistcoat, drawing a can ofbeer. She must be yourwife,'saidHodges. You are mistaken, sir,' said Scott; ' I am, so soonas I cometo London, to marry atall gentlewoman in the Old Bailey. You must marrythe red waistcoat,' said Hodges.Scott leaves the country, comes up to London, finds his gentle- womanmarried: two years after going into Dover, in his return,he refreshed himself at an inn in Canterbury, and as he came into the hall, or first room thereof, he mistook the room, andwent into the buttery, where he espied a maid, described by Hodges as before said, drawing a can of beer, &c. He then more narrowly viewing her person and habit, found her in allWILLIAM LILLY.honest as himself. Of these, one of the most Simon Forman, who has amelancholy celebri with the crimes of the reign of James I., and who by the still more remarkable characters, William Ashmole. The first half ofthe seventeenth cento of the English magicians."SOTThe autobiography of William Lillyis a sing the credulity ofEnglishmen at this period. In his hewas acquaintedwith Forman, ofwhom he has eral anecdotes, and he assures us that he had se magical books , in which was written with his ownI made the devil write with his own hands in Lami 1596, in June or July, as I now remember." His in astrology, Evans, was less fortunate in an adve evil one in the same neighborhood, which seems celebrated as a scene of such transactions .Ibecame acquainted with him," says Lilly, " he:the Minories, was desired bythe Lord Bothwell ar . Digby, to show them a spirit. He promised so to came, and they were all in the body ofthe circle, wasudden, after some time of invocation, Evans was out the room, and carried into the field near Batterse.close to the Thames. Next morning, a countryman his labor, and espying a man in black clothes, can.and awaked him, and asked him how he came there?this understood his condition, inquired where he wfrom London, and in what parish he was; which, w.derstood, he told the laborer he had been late at Ba night before, and by chance was left there by his frie Kenelm Digby and the Lord Bothwell went home w.harm, and came next day to hear what was become of as they, in the afternoon,came into the house, amesser from Evans to his wife, to come and join him at Batt inquired upon what account the spirit carried him aw said he had not, at the time of invocation,made any su tion, at which the spirits were vexed."Deeand Kelly--One night Lilly went a treasure-hunting. It was in 1year of his second marriage. "Davy Ramsey, his mclock-maker, had been informed that there was agreat qoftreasure buried in the cloister of Westminster Abbey;quaints Dean Williams therewith, who was also then bis Lincoln; the dean gave him liberty to search after it, wi proviso, that if anywasdiscovered, his church should wat-- -120--ar person!MAGIC.London,ma-YoumustmarrytheV4

1. mntry,comes up to l yearsaftergoing . mothereof aninn in Canthe

-other gentry ofthe neighmorton consisted ofhimom the eldest, Joan, was named severally Jane,aer numerous family of1589, that Jane Throg-: age, was suddenly at- which she was seizedretinued daily and withagers wasa laboringl(as it is spelled innsisting ofa man andAgnes, whose cottageand who were in thetent or the charitable e kitchens or hallsess of Jane Throg- 18 popularly called,rding to custom in ho was holding in ig from one of itsry out, pointing to eawitch than shenot abide to lookpressions at the dit for its crossbatement of theDr. Barrow,another medical 1the child.nth, when twovelve and thir- o cried out onshe standethwas her usualtonthe pres- and she willnow for thesewitched,aored by theased when,nineySARAH SKELHORN. 157parts to be the same Hodges had described; after which he be- came asuitor unto her, and was married unto her; which wo- man I have often seen. This Scott related unto me severaltimes, being a very honest person, and made great conscience ofwhat he spoke. Another story of him is as followeth, which I had related from aperson which well knew the truth of it. Aneighbor gentleman of Hodge's lost his horse; who having Hodges advice for recovery ofhim, did again obtain him. Some years after,in a frolic, he thought to abuse him, acquainting aneighbor therewith, viz., that he had formerly lost ahorse, went to Hodges, recovered him again, but saith it was by chance; ‘ Imighthave had him without going unto him: come, let's go, Iwill now put a trick upon him; I will have some boyor other at the town's-end with my horse, and then go to Hodges and inquire for him. He did so, gave his horse to a youth, with orders to walk him till he returned. Away he goes with his friend, salutes Mr. Hodges, thanks him for his former courtesy,and now desires the like, having lost a horse very lately.Hodges, after some time of pausing, said, ' Sir, your horse is lost, and never to be recovered.' ' I thought what skill you had,'replies the gallant, my horse is walking in a lane at the town's end.' With that Hodges swore (as he was too much given unto that vice) , ' Your horse is gone, and you will never have him again.' 'The gentleman parted in great derision of Hodges, and went where he left his horse; when he came there, he foundthe boy fast asleep upon the ground, the horse gone, the boy's arm in the bridle. He returns again to Hodges, desiring his aid, being sorry for his former abuse. Old Will swore like adevil . This business ended not so; for the malicious manbrought Hodges into the star-chamber, bound him over to the as- sizes , put Hodges to great expenses: but, by means of the Lord Dudley, if I remember aright, or some other person thereabouts,heovercame the gentleman, and was acquitted."One of Lilly's acquaintance was afemale " skryer;" which is singular enough, since Dr. Dee's spirits told him, on one occа- sion, that females were not admitted to these mysteries. “ Iwas very familiar," he says, "with one Sarah Skelhorn, who hadbeen speculatrix unto one Arthur Gauntlet about Gray's Inn Lane, avery lewd fellow, professing physick. This Sarah had aperfect sight, and indeed the best eyes for that purpose I ever yet did see. Gauntlet's books, after he was dead, were sold,after I hadperused them, to my scholar Humphreys; there were rare notions in them. This Sarah lived along time, evenuntil14158 SORCERY AND MAGIC.her death, with one Mrs. Stockman in the Isle of Purbeck, and died about sixteen years since. Her mistress one time being desirous to accompany her mother, the Lady Beconsfield, unto London, who lived twelve miles from her habitation, caused Sarah to inspect her crystal, to see if she, viz. , her mother, was gone, yeaor not: the angels appeared, and shewed her mother opening a trunk, and taking out a red waistcoat, whereby she perceived she wasnotgone. Next day she went to her mother's,and there, as she entered the chamber, she was opening a trunk,andhad a red waistcoat in her hand, Sarah told me oft, the angels would for some years follow her, and appear in every room in the house, until she was weary of them. This Sarah Skel- hornher call unto the crystal began, Oh yegood angels, onlyand only,' &c. Ellen Evans, daughter of my tutor Evans, her call unto the crystal was this: ' O tu Micol, O tu Micol, regina pig- meorum, vent,' &c. Since I have related of the queen of the fairies, I shall acquaint you, that it is not for every one, or every person, that these angelical creatures will appear unto, though theymay say over the call, over and over, or indeed is it given to very manypersons to endure their glorious aspects; even very manyhave failed just at that present when they are ready to manifest themselves; even persons otherwise ofundaunted spir- its and firm resolution are herewith astonished, and treinble, as it happened not manyyears since with us. Avery sober discreet person, of virtuous life and conversation, was beyond measure desirous to see something in this nature . The queen of fairies was invocated; a gentle murmuring wind came first;after that, among the hedges, a smart whirlwind; by-and-by astrong blast of wind blew upon the face of the friend, and thequeen appearing in a most illustrious glory, No more, I beseech you! quoth the friend. My heart fails; I am not able to en- dure longer.' Nor was he; his black curling hair rose up, and I believe a bullrush would have beat him to the ground; he was soundly laughed at, &c. Sir Robert Holborn, knight, brought one unto me, Gladwell of Suffolk, who had formerly had sight andconference with Uriel and Raphael, but lost them both by carelessness; so that neither of them both would but very rarely appear, and then presently be gone, resolving nothing. He wouldhave given me two hundred pounds to have assisted him for their recovery, but I am no such man. Those glorious creatures, if well commanded, and well observed, do teach the master anythinghe desires; Amant secreta, fugiunt aperta. 'The fairies love the southern side of hills, mountains, and groves.SARAH SKELHORN. 157parts tobethe same Hodges had described; after which he be- came a suitor unto her, and was married unto her; which woman I have often seen . This Scott related unto me severaltimes, being a very honest person, and made great conscience of what he spoke. Another story ofhim is as followeth, which I had related from aperson which well knew the truth of it. Aneighbor gentleman of Hodge's lost his horse; who having Hodges advice for recovery of him, did again obtain him. Some years after, in afrolic, he thought to abuse him, acquainting aneighbor therewith, viz. , that he had formerly lost ahorse, went to Hodges, recovered him again, but saith it was by chance; ' Imighthave had him without going unto him: come, let's go, Iwill now put a trick upon him; I will have some boyor other at the town's-end with my horse, and then go to Hodges and inquire for him. He did so, gave his horse to a youth, with orders to walk him till he returned. Awayhe goes with his friend, salutes Mr. Hodges, thanks him for his former courtesy,and now desires the like, having lost a horse very lately.Hodges, after some time of pausing, said, ' Sir, your horse is lost, and never to be recovered.' ' I thought what skill you had,'replies the gallant, my horse is walking in a lane at the town's end.' With that Hodges swore (as he was too much given unto that vice), ' Your horse is gone, and you will never have him again.' 'The gentleman parted in great derision of Hodges, and went where he left his horse; when he came there, he found the boy fast asleep upon the ground, the horse gone, the boy's arm in the bridle. Ile returns again to Hodges, desiring his aid, being sorry for his former abuse. Old Will swore like adevil. This business ended not so; for the malicious manbrought Hodges into the star-chamber, bound him over to the as- sizes , put Hodges to great expenses: but, by means of the Lord Dudley, if I remember aright, or some other person thereabouts,he overcame the gentleman, and was acquitted."One of Lilly's acquaintance was a female " skryer; " which is singular enough, since Dr. Dee's spirits told him, on one oсса- sion, that females were not admitted to these mysteries. " Iwas very familiar," he says, " with one Sarah Skelhorn, who hadbeen speculatrix unto one Arthur Gauntlet about Gray's Inn Lane, a very lewd fellow, professing physick. This Sarah had aperfect sight, and indeed the best eyes for that purpose I ever yet did see. Gauntlet's books, after he was dead, were sold,after I had perused them, to myscholar Humphreys; therewere rare notions in them. This Sarah lived along time, evenuntil14158 SORCERY AND MAGIC.her death, with one Mrs. Stockman in the Isle of Purbeck , and died about sixteen years since. Her mistress one time being desirous to accompany her mother, the Lady Beconsfield, unto London, who lived twelve miles from her habitation, caused Sarah to inspect her crystal, to see if she, viz. , her mother, was gone, yea or not: the angels appeared, and shewed her mother opening a trunk, and taking out a red waistcoat, whereby she perceived she wasnotgone. Nextday she went to her mother's,andthere, as she entered the chamber, she was opening atrunk,and had a red waistcoat in her hand. Sarah told me oft, the an- gelswouldfor some years follow her, and appear in every room in the house, until she was weary of them. This Sarah Skel- hornher call unto the crystal began, Oh yegood angels, only and only,' &c. Ellen Evans, daughter of my tutor Evans, her call unto the crystal was this: ' O tu Micol, O tu Micol, regina pig- meorum, veni,' &c. Since I have related of the queen of the fairies, I shall acquaint you, that it is not for every one, or every person, that these angelical creatures will appear unto, though they maysay over the call, over and over, or indeed is it given to very manypersons to endure their glorious aspects; even very manyhave failed just at that present when they are ready to manifest themselves; even persons otherwise ofundaunted spir- its and firm resolution are herewith astonished, and tremble, as it happened not manyyears since with us. A very sober discreet person, of virtuous life and conversation, was beyond measure desirous to see something in this nature. The queen offairies was invocated; a gentle murmuring wind came first;after that, among the hedges, a smart whirlwind; by-and-by astrong blast of wind blew upon the face of the friend, and the queen appearing in a most illustrious glory, No more, I beseech you!" quoth the friend. Myheart fails; I am not able to en- dure longer.' Nor was he; his black curling hair rose up, and Ibelieve a bullrush would have beat him to the ground; he was soundly laughed at, &c. Sir Robert Holborn, knight, brought one unto me, Gladwell of Suffolk, who had formerly had sight and conference with Uriel and Raphael, but lost them both by carelessness; so that neither ofthem both would but very rarely appear, and then presently be gone, resolving nothing. He would have given me two hundred pounds to have assisted him for their recovery, but I am no such man. Those glorious creatures, if well commanded, and well observed, do teach the master anything he desires; Amant secreta, fugiunt aperta. 'The fairies love the southern side of hills, mountains, and groves.DEE'S BOOK PUBLISHED. 159Neatness and cleanliness in apparel, a strict diet, and upright life, fervent prayers unto God, conduce much to the assistance ofthose who are curious these ways."'The delusion of this branch of superstition, which more es- pecially affected the minds of the learned, neither held its sway so long nor prevailed so generallyas the beliefin witchcraft. It seemed like a visitation of Providence to show that the boasted intellect of man was but frailty, and that even the wisest were sometimes liable to stumble. We must not forget that in 1559 the learned scholar Meric Casauban, who was a believer in many ofthese wonders, thought the ravings of Dee and Kelly worthy of publication, and that a numerous impression of that strange book was quickly bought up. The contemporarypos- sessor ofacopy now in the British Museum, who had studied it and loaded it with manuscript notes, has left the following note among other memoranda at the commencement: " I remember well when this book was first published, that the then persons who held the government had a solemn consultupon the sup- pressing it, as looking upon it aspublishedby the church ofEng- landmenin reproach of them who then pretended so muchto inspiration: and Goodwyn, Owen, and Nye, &c. , were great sticklers against it, but it was so quicklypublished andspread,and so eagerlybought up as being a great and curious novelty,that it was beyond theyr power to suppresse it."

CHAPTER XIII. THE WITCHES OF WARBOYS.

In the low grounds of the county of Huntingdon, on the road betweenHuntingdon and Ramsey, and about four miles from the latter town, stands the village of Warboys. It is aconsiderable village, consisting of detached houses built partly roundthe vil- lage green, and partly running in a line from the green to the church. One of the best houses in the place, which was then called a town, was occupied in the latter part of the reign of Queen Elizabeth by Robert Throgmorton, Esq., agentleman of respectability, who lived on terms of intimacy with the Crom- wells of Hinchinbrook and Ramsey-Sir Henry Cromwell,grandfather by his first wife ofthe protector Oliver, was at this160 SORCERY AND MAGIC.time lord ofthe manor, and with the other gentry of the neigh- borhood. The family of Robert Throgmorton consisted of him- self and his wife, five daughters, of whom the eldest, Joan, was fifteen years of age, the others being named severally Jane,Elizabeth, Mary, and Grace, and a rather numerous family ofservants.It was about the 10th of November, 1589, that Jane Throg- morton, then a child under ten years of age, was suddenly at- tacked with strange convulsive fits, with which she was seizedseveral times in the day, and which continued daily and with very little intermission. Among the villagers was a laboring family of the name of Samwell, or Samuel (as it is spelled in the printed record of those transactions), consisting of a man and his wife, and their grown-up daughter Agnes, whose cottage stood next to that of Robert Throgmorton, and who were in the habit of visiting the house to seek employment or the charitable hospitality which the poor usually found in the kitchens or halls oftheir betters. One day, soon after the illness of Jane Throg- morton, Mother Samwell, as the old woman was popularly called,came into the house and seated herself according to custom in the chimney corner, by the side of a woman who was holding in her arms the child, which was just recovering from one of itsfits, and it no sooner saw her than it began to cry out, pointing toMother Samuel, " Did you ever see one more like a witch than she is? Take off her black thrumbed cap, for I can not abide to look at her?" Little attention was paid to these expressions at thetime, except that the mother of the child rebuked it for its crossness; and a day or two after, as they found no abatement of the child's malady, they sent to Cambridge to consult Dr. Barrow, acelebrated physician there, but neither he nor another medical man, named Butler, could discover any disease in the child.Things went on in this manner for about a month, when two other daughters, respectively ofthe age ofabout twelve and thir- teen, were attacked with similar fits, and they also cried out on Mother Samwell, " Take her away! look where she standeththere before us inablack thrumbed cap!"-this was her usual head-dress, though it appears that she did notwear it onthe pres- ent occasion-" It is she that hath bewitched us, and she will kill us if you don't take her away! " The parents now for the first time began to suspect that their children were bewitched, asuspicion which it appears had already been harbored by the doctors, though they had concealed it; and it was increased when,amonth later, the youngest daughter, who was about nine yearsTHE WITCHES OF WARBOYS. 161ofage, was seized with the same fits, and cried also uponMother Samwell. About the same time, the eldest daughter, Joan Throg- morton, was attacked in the saine manner, and like the others,cried after Mother Samwell.Joan Throgmorton's fits were much more violent than those of the younger children, and while suffering from them her mind seemed to wander, she said strange things, and appeared to hold converse with some person or thing which was not visible.Among other things, she declared that the spirit told her that twelve persons would be bewitched inthe house, all through the agency of Mother Samwell, and she named the other seven, who were all Mrs. Throgmorton's servants. Accordingly, the ser- vants were soon after attacked inthe same manner, and called likewise on Mother Samwell as their persecutor, saying: " Take her away, mistress! for God's sake, take her away, and burn her! for she will kill us all if you let her alone!" The servants soon left their places, and no sooner had theydone this than they wereperfectly well, and remained so,while thosewhocame in- to their places were immediately exposed to the same attacks.Itwas observable ofthem all, that when they were out oftheir fits, they were totally unconscious of everything they had said.On St. Valentine's eve, the thirteenth of February, 1590, Rob- ert Throgmorton was visited byhis brother-in-law, Gilbert Pick- ering, Esq. , of Titchmarchgrove, in Northamptonshire, who found the children to all appearance in perfect health. He had, how- ever, heard of their condition, and learning on his arrival that some of the friends of the 'Throgmortons were gone to fetch Mother Samwell to the house, and finding thatthey had been long with her, he " concluded that she would not come, though she had promised that she would come and see them whenever their parents should send for her; and that she would venture upto her chin in water, and lose some ofher best blood, to do them a service. But now her mind, it seemed, was altered, because,as she said, all the children cried out of her, and said that she had bewitched them, and she also feared that the coinmonprac- tice of scratching would be used upon her, which indeed, was intended. But both her parents and Mr. Pickeriug had taken advice of good divines of the unlawfulness of it. Wherefore Mr. Pickering went to Mother Samwell's house, both to see, and to persuade her that, if she was any cause ofthe children's trou- ble, to amend it. Whenhe came to the house, he found there Mr. Whittle, Mrs. Audley, and others, endeavoring to persuadeher,but she refused it; whereupon Mr. Pickering told her that hehad14°162 SORCERY AND MAGIC.authority tobring her, and if she would not go willingly, he would compel her, which he accordingly did, along with her daughter Agnes,andoneCicely Burder, who were allsuspectedtobewitch- es, or inconfederacywith Mother Samwell. As theywere going to Mr. Throgmorton's house, Mr. Whittle and Mrs. Audley, and others going on before, Mother Samwell, Agnes Samwell, and Cicely Burder, in the middle, and Mr. Pickering behind, Mr. Pick- ering perceivedthat Mother Samwell would have talked with her daughter Agnes, if he had not followed so close that they could have no opportunity; and whenthey came to Mr. Throgmorton's door, Mother Samwell made a courtesy to Mr. Pickering, offering himtogo inbefore her, that she might have an opportunity to con- fer with her daughter in the entry, but he refused; also she thrust her head as near as she could to her daughter's head, and said these words: ' I charge thee, do not confess anything.' Mr. Pickering, being behind them, and perceiving it, thrust his head as near as he could betwixt theirs, whilst the words were speak- ing, and hearing them presently, replied to old Mother Samwell,

• Dost thou charge thy daughter not to confess?" To which she answered, ' I said not so, but charged her to hasten home to get her father his dinner. Whilst these words were speaking, Mr. Whittle, Mrs. Audley, and the rest, went into the house, and three ofthe children stood in the hall by the fire, perfectly well;

but no sooner had Mother Samwell entered the hall, but thesethree children fell down at one moment on the ground, strangely tormented, so that if they had been let alone, they would have leapedand sprung about like a fish newly taken out ofthe water,their bellies lifting up, and their head and heels still remaining onthe ground. " When Mother Samwell was brought to the chil- dren, they were violent in their attempts to scratch her, which was regarded as a sure sign of her being a witch.The next day, Mr. Pickering took Elizabeth Throgmorton home with him to Titchmarch Grove, where she remained till the eighth of September following, always troubled with her dis- order, which attacked her in a variety of ways. Sometimes the reading ofanything spiritual, or even saying grace at table, threw herinto afit immediately; sometimes she would be in a state of insensibility except to one thing on which she was occupied;sometimes a particular game alone kept her tranquil; at other times she was for a long period in violent hysterics, and then she would cry out against Mother Samwell. On the 2d of March,after her arrival at Titchmarch Grove, " all her fits were merry,full of exceeding laughter, and so hearty and excessive, that ifTHE WITCHES OF WARBOYS. 163she had been awake, she would havebeen ashamed of being so full of trifling toys, and some merry jests of her own making,which would occasion herself, as well as the standers-by, to laugh at them. In this fit she chose one of her uncles to goto cards with her; and desiring to see the end of it, they played together.Soonafter, there was abook brought and laid before her, upon which she threw herself backward; but that being taken away,she presently recovered and played again; which was often tried,and found true. As she thus played at cards, her eyes were almost shut, so that she saw the cards, and nothing else; knew her uncle, and nobody else; she heard and answered him, and no other person; she perceived when he played foul or stole from her either counters or cards, but another might steal them out of her hands without her seeing or feeling of them. Sometimesshe would chide another whom she did see and hear; sometimesa little child, but never above one in a fit. The fifth of Marchshe fell into a fit in the morning, and longed to gohome to her father's. The sixth, one of her father's men came over to Titch- march Grove, whom she had often called in her fit to carry her to Warboys to her father's, saying, if she were but half way, she knew that she should be well. To try this, theycarried her toward Warboys on horseback; and being scarce gone a bow- shot, by a pond side, she awaked, wondering where she was, not knowing anything, but no sooner the horse's head was turned back, but she fell into her fit again; and for three days after, and no longer, as often as she was carried tothe pond, she awaked,and was well; but as soon as she turned back again, her fit re- turned. The eighth day of March she had anew antic trick;for she would go well enough three steps, but the third she down- right halted, giving a beck with herhead as low as her knees;and as she was sitting by the fire, she would suddenly start up,up, saying she would go to Warboys; but she was stopped at the door, when going out, with a nod she hit her forehead against the latch, which raised a lump as big as a walnut; and being carried to the pond, and there awaking, she asked how she came to be hurt. There she continued all day well, playing with other children at bowls, or some other sport, for the foolisher sport she made use of, the less she was tormented with the spirit; but as soon as any motion was made of coming into the house, the fitpresentlytook her, so that for twelve days she was never out ofher fit within doors, eating and drinking in it, but neither see- ing, hearing, nor understanding, andwithout memory of speak- ing."164 SORCERY AND MAGIC.About the middle of March, 1590, the Cromwell family, resi- ding at this time at Ramsey, Lady Cromwell came with her daughter-in-law, Mrs. Cromwell (wife of Sir Henry's son, Oli- ver), on a visit to the Throgmortons. She was much affected at the sufferings of the children, and sent for Mother Samwell,whom she charged with being the cause of them, using threat- ening words toward her. Mother Samwell denied all, declaring that the Throgmortons did her wrong, and that they blamed her without cause; to which Lady Cromwell replied that neither Mr. Throgmorton nor his wife accused her, but the children themselves in their fits, " or rather the spirit within them. " Adivine named Dr. Hall was present, and he and the lady wished to examine the accused more closely, but she refused. " Whenthe lady found that neither she nor anybody else could prevail,and that she wanted to be gone, she suddenly pulled off her ker- cher, and with a pair of scissors cut off a lock of her hair, and gave it privately to Mrs. Throgmorton with her hair-lace, desi- ring her to burn them. " This was an approved antidote against witchcraft. "Mother Samwell, finding herself so served, spokethus to the lady, ' Madam, whydo you use me thus? I never did you any harm as yet. These words were afterward remember- ed, though not taken notice of at that time . ”Lady Cromwell returned to Ramsey the same day, and " that night my Lady Cromwell was suddenly troubled in a dream about Mother Samwell; and as she imagined was mightily disturbed inher sleep by a cat which Mother Samwell had sent her, whichoffered to pluck off the skin and flesh of her bones and arms.The struggle betwixt the cat and the lady was so great in her bed that night, and she made so terrible a noise, that she wakedher bed-fellow, Mrs. Cromwell [both their husbands were from home], who, perceiving the lady thus disquieted, awaked her,whom the lady thanked for so doing, and told her how much she had been troubled with Mother Samwell and her cat, with manyother circumstances, which made her so uneasy, that she could not rest all that night for fear of the same." Next day Lady Cromwell was seized with an illness from which she never recovered.Various other attempts were made to persuade Mother Sam- welltoacknowledge her fault and relieve the children from their sufferings, but for months no attempt was made to press the mat- ter against her in a judicial manner, although the fits continued unabated. In 1592, the spirits began to show themselves to the children in their fits, and sometimes when they were not in theirTHE WITCHES OF WARBOYS. 165fits, and to converse with them in a familiar manner, always ac- cusing Mother Samwell, and prognosticating that she would at last suffer the reward of her crimes. They began now only to be quiet when the presumed witch was near them, and itwas found necessary to introduce her into the house as their nurse,which was done much against the inclination of her husband,old Samwell.HaveThe suspicions of witchcraft were now strengthened bythe occurrences of every day; Mother Samwell herself was once attacked with fits , and she said the house was haunted with evil spirits, and she would leave it; the spirits themselves became hourly more familiar; and new efforts were made to persuade the old woman to confess and amend what she had done. Tormented with these importunities, she oneday let herself be per- suaded to pronounce an exorcism against the spirits, and the children were immediately relieved from their influence. "Mr.Throgmorton's face was then toward the children, and his back tothe old woman, and seeing them start up at once, he said,Thanks be to God!" In the meantime the old woman, fell down on her knees behind him, and said, ' Good master, forgive me.' He, turning about, and seeing her down, said, 'Why,Mother Samwell, what is the matter?" -'O, sir,' said she, 'Ihave been the cause ofall this trouble to your children.'you, Mother Samwell?" said he; ' and why? What cause did Iever give you to use me and mychildren thus?'-' None at all,'said she. Then,' says he,' you havedone methe morewrong.'Good master,' said she, ' forgive me.'-' God forgive you,' saidhe, ' and I do; but tell me how you came to be such a woman.''Master,' said she, ' I have forsaken my Maker, and given my soul to the devil.' Then the grandmother and mother of the children, whowere inthe hall, hearing them so loud inthe par- lor, came in, whom Mother Samwell asked pardon of likewise.Mrs. Throgmorton, the mother, presently forgave her with allher heart, but could not well tell what was the matter. Then Mother Samwell asked the three children that were there, and the rest, forgiveness, and kissed them, the children easily for- giving her. Mr. Throgmorton and his wife perceiving the old woman so penitent and cast down, she weeping and lamenting all the time, did all they could to comforther, and told her they would freely forgive her from their hearts, provided their chil- dren were no more troubled. She said, she trusted in God they would never be troubled again, yet could not be comforted. Mrs. 'Throgmorton thensentfor Dr. Dorrington, minister ofthetown,166 SORCERY AND MAGIC.and told him all the circumstances; and all of them endeavoredtomake her easy, but nevertheless she wept all that night. The nextday, being Christmas even, and the sabbath, Dr. Dorrington chose his text of repentance out of the Psalms, and communi- cating her confession to the assembly, directed his discourse chiefly to that purpose, to comfort a penitent heart, that it might affect her. All the sermon-time Mother Samwell wept and la- mented, and was frequently so loud in her passions, that she drew the eyes of the congregation upon her."The next day Mother Samwell contradicted all she had said,declaring that she was drawn into the confession byhor surprise at finding that her exorcism had relieved the children, and that she hardly knew what she was saying. It was believed that this denial was the result of acompact with her husband and daughter, and all other means proving ineffectual to bring her back to her confession, they carried her at the end of December (1592) before the bishop of Lincoln. The old woman was now thoroughly frightened, and she made a new confession, that sho was really awitch, that she had several spirits whose names she repeated, one of which appeared in the shape of a dun chicken,and often sucked her chin, and that they were given to her by an "upright man," of whose name and dwelling-place she was equally ignorant. On this confession, both mother and daughter were committed to Huntingdon jail, but the latter was bailed in accordance with Mr. Thrognorton's wish to take her to his house, in order to see if her presence would have the same effect on his children as that of her mother.Dr. Dorrington and a Cambridge " scholar" were also in the house, and the evidence of the former as to what happened in the house when Agnes Samwell was brought there was of great weight against her on her trial. On the 10th of February, 1593,accordingto Dr. Dorrington's statement, "Inthe afternoon, she (Jane Throgmorton) lay groaning inher fit by the fireside, and suddenlywas taken with a bleeding at the nose, which surprised her verymuch, fearing ill news after it. When she had bled much in her handkerchief, she said it was a good deed to throw it in the fire and burn the witch. After she had talked thus, itappeared that the spirit came to her; she smiling and looking about her, saying, " What is this, in God's name, that comes tumbling to me? it tumbles like a football, it looks like a pup- pet-player, and appears much like its dame's old thrumb-cap.What is your name, I prayyou l' said she. The thing answered his name was Blow.. Towhich she answered, ' Mr. Blew, youDIALOGUES WITH THE SPIRITS. 167are welcome; I never saw you before; I thought my nose bled not for nothing; what news have you brought? What!" says she, ' dost thou say I shall be worse handled than ever I was?Ha! what dost thou say? that I shall now have my fits, when Ishall both hear and see and know everybody? that's a new trick indeed. I think never any of my sisters were so used, but Icare not for you; do your worst, and when you have done, you will make an end. After this she was silent awhile, but listen- ing to something that was said, presently called for Agnes Sam- well, asking where she was, and saying that she had too much liberty, and that she must be more strictly lookedto; ' for late- ly she was in the kitchen-chamber talking with her spirits, and entreated Mr. Blew not to let me have any such extreme fits ,when I spoke, heard, and knew everybody. But he says he will torment me more, and not rest till Dame Agnes Samwell is brought to her end; so that now,' says she to Agnes Samwell,who was just come to her, ' it will be no better with us till youand your mother are both hanged.' The maid confessed she was in the kitchen-chamber and alone, but denied that she talked with spirits, or knew any such. Mrs. Jane bid her not deny it,for the spirits would not lie. Soon after she came out ofthis fit, and complained of great pain inher legs, and being askedwhere she had been, and what she had said, she answered, that she had been asleep, and said nothing she knew of, and won- dered how her handkerchiefcame to be sobloody, saying, some- body else had bloodied it, and not she, for she was not used tobleed."The other children were much affected this day and the next,and all seemed to conspire against Agnes Samwell; but it was Jane Throgmorton who appears to have been most familiar with the spirits. On the 11th of February, she " was sick and full of pain all day; when night came, after supper, she fell into her fit as the night before, being able to see, hear, and understand everything that was asked of her; and having continued in this fit some time, she fell into her senseless fit, and being silent awhile, and her mouth shut, she fetched agreat groan, and said,•Whence came you, Mr. Smack, and what newsdo youbring?"The spirit answered, that he came from fighting. Said she,With whom?" The spirit answered, ' with Pluck. ' Where did you fight, I pray you?" said she. The spirit answered, in olddame's back-house, which stood in Mother Samwell's yard;' and they fought with great cowlstaves last night.' And whogotthe mastery I prayyou?" said she. He answered, hebroke168 SORCERY AND MAGIC.Pluck's head. Says she, ' I wish he had broke your neck also.'Saith the spirit, ' Is that all the thanks I shall have for my la- bor?' What,' says she, ' do you look for thanks at my hand?I wish you were all hanged up against one another, for you are all naught; but God will defend me from you;' so he departed and bid her farewell. Being asked when he would come again ,he said, ' On Wednesday night.' He was no sooner gone, but presently came Pluck to her, to whom she said, ' From whence come you, Pluck, with your head hanging down so?" He an- sweredjust as Smack had told her. Then said the spirit to her,When saw you Smack?" She answered, that she knew no such fellow. Yes,' says he,' but you do, but you will not be known of him.'-' It seems,' says she, ' that you have met with your match. And after such like expressions, he went away,and presently she came out of her fit, and complained ofpain in her legs. The next day she was very sick all day, it being Monday, and in the afternoon fell into avery strange fit, having lost all her senses for about half an hour; Agnes Samwell, see- ing the extremity of which, seemed to pray earnestly for her along with the rest; and being asked whether it proceeded from wantonness, as she used to say, she could not deny but it must proceed from some supernatural power. Whenthe fit was over,she was well, except the pain in her legs. After supper, as soon asher parents were risen, she fell into the same fit again,as before, and then became senseless, and in a little time open- ing her mouth, she said, ' Will this hold for ever? I hope it willbebetter one day. From whence came you now, Catch?"said she, limping. I hope you have met with your match.'Catch answered that Smack and he had been fighting, and that Smack had broken his leg. Said she, ' 'That Smack is ashrewd fellow, methinks I would I could see him. Pluck came lastnight,' said she,' with his head broke, and now you have broken your leg; I hope,' said she, he will break both your necks be- fore he hath done with you.' Catch answered, that he would be even with him before he had done. Then said she, ' Put forth your other leg, and let me see if I can break that, having astick in her hand. The spirit told her that she could not hit him. Can I not hit you?" said she; ' let me try. Then the spirit put out his leg, and she lifted upthe stick easily, and sud- denly struck the ground. You have not hurt me,' said the spirit. 'Have I not hurt you!" said she. No, but I would if Icould, andthen I would make some of you come short home.'So she seemeddivers times to strike at the spirit, but he leapedDIALOGUES WITH THE SPIRITS. 169over the stick, as he said, like a Jack-an-apes. So after many such tricks the spirit went away, and she came out of her fit,continuing all that night, and the next day, very sick, and full of pain inher legs. At night, when supperwas ended, she fell into her sensible fit again, which continued as usual, and then she grew senseless, and after a liule time, as usual, fetching agreat groan, she said, ' Ha, sirrah! are you come with your arm in a sling, Mr. Blew? Who hath met with you, I pray?" The spirit said, You know well enough.' She answered, Do Iknow well enough? how should I know?"- Why,' said the spirit, Smack and I were fighting, and he hath broken myarm.'Said she, That Smack is a stout fellow indeed; I hope he will break all your necks, because you punish me without acause.I wish,' said she, ' that I could be once acquainted with him.'- We will be even with him,' said Blew, one day. Why,'said she, ' what will ye do?" The spirit saidthey would all fall upon him and beat him. Saith she,'Perhaps he cares not for you all, for he has broken Pluck's head, Catch's leg, and your arm; nowyou have something to do, you may go and heal your arm. Yes,' saith the spirit, ' when my arm is well, we will beat Smack.' So they parted, and she came out of her fit, and complained of most parts of her body; so that she seemed easier while the spirit was talking with her, than when she came out of her fit. The next day, which was Wednesday, she was very ill, and when night came, she first fell into her sensible fit, and then into her senseless one, and after fetching agreat sigh, she said, ' Whence came you, Mr. Smack?" He said he was come according to his promise on Sunday night. Said she,' It is very likely you will keep your promise, but I had rather you would keep away till you are sent for; but what news have you brought?" Said he, ' I told you I had been fighting last Sunday night, but I have had manybattles since.'-' So it seems,'said she, ' for here was both Pluck, Catch, and Blew, and all came lame to me.'-' Yes,' said he, ' I have met with them all."-But I wonder,' said she, ' you could beat them, for they are very great, and you aro but a little one.' Said he, ' I am good enough for two ofthe best ofthem together.'-' But,' said she, ' Icantell you news.'- What's that?" said he. ' They will all of them fall upon you at once, and beat you.' He said he cared not for that, he would beat two of the best of them. And whoshall beat the other two?" said she, ' for there is one who hath beenoften spoke of, called Hardname, his name standing upon eightletters,and every letter standeth for aword, but what his 15170 SORCERY AND MAGIC.name is otherwise, weknow not.' 'The spirit answered that his cousin Smack would help him to beat the other two. There are also two other Smacks, as appears from the old woman's confession. What?" said she, ' will your cousin Smack helpyou? is there kindred anong devils? I never heard of that be- fore, God keep me from that kindred!" "This strange scene was also a part of Dr. Dorrington's evi- dence. Things continued thus till the month of April, when it wasdetermined againto put in practice the remedy ofscratching."On Monday following, which was the day appointed for scratching, Mrs. Joan fell into her fit a little before supper, and continued so all supper-time, being not able to stand on her legs.As soon as they began to give thanks after supper, she started upupon her feet and came to the table side, and stood with her sisters that were saying of grace; and as soon as grace was ended, she fell upon the maid, Nan Samwell, and took her headunder her arms, and first scratched the right side of her cheeks;and when she had done that, ' Now,' said she, ' I must scratchthe left side for my Aunt Pickering,' and scratched that also till blood came on both sides very plentifully. The maid stood still,and never moved to go away from her, yet cried pitifully, desi- ring the Lordtohave mercy on her. When she had done scratch- ing, Mrs. Joan sat herself upon a stool, and seemed to be out of breath, taking her breath very short, yet the maid never struggled withher, and was able to hold never ajoint ofher, but trembled likealeaf, and called forapair ofscissors to pare her nails; but when she had them, she was not able to hold them in her hands,but desired some one to do it for her, which Dr. Dorrington's wife did. Mrs. Joan saved her nails as they were pared, and whentheyhad done threw them into the fire, and called for some water to wash her hands, and then threw the water into the fire.Thenshe fell uponher knees, and desired the maid to kneel by her, and prayed with her, saying the Lord's prayer and the creed; but Mrs. Joan seemed as if she did not hear the maid,for she would say amiss sometimes, and then the company would help her out; but Mrs. Joan did not stay for her, so that she hadended before the maid had half done hers. After this, Dr. Dorrington took a prayer-book and read what prayers he thought fit;and when he had done, Mrs. Joan began to exhort the maid, andna she was speaking she fell aweeping extremely, so that she couldnotwell express her words, saying that she would not have scratched her, but she was forced to it by the spirit. As she was thus complaining, her sister Elizabeth was suddenly seized with1THE TRIAL OF THE WITCHES. 171a fit, and turning hastily upon the maid, catched her by one of her hands, and fainwould have scratched her, saying, the spirit said she must scratch her too; but the companydesired the maid to keep her hand from her, so they strove a great while till the child was out of breath; then said the child, Will nobody help me?" twice or thrice over. Then said Mrs. Joan,being still inher fit, Shall I help you, Sister Elizabeth?'-' Ay, for God's sake, sister,' said she. So Mrs. Joan came and took one of the maid's hands, and held it to her sister Elizabeth, and she scratchedittill blood came, at which she was very joyful. Thenshe pared her nails, and washed her hands, and threw the paring and the water both into the fire. After all this, before the company de- parted, the maid helped Mrs. Joan out of her fit three several times, one after the other, by three several charges; and like- wise brought Mrs. Elizabeth out of her fit by saying, as she hath bewitched Mrs. Elizabeth Throgmorton since her mother con- fessed."The sessions at Huntingdon began on the fourth of April, and then the three Samwells were put upon their trial, and all the fore- going evidence and much more was repeated. The indictments against them, specified the offences against the children and ser- vants of the Throgmortons, and the " bewitching unto death" ofthe lady Cronwell. The grand jury found a verdict immediate- ly, and then they were put upon their trial in court, and after much evidence had been gone through, " the judge, justices, and jury, said the case was apparent, and their consciences were well satisfied that the said witches were guilty, and deserved death." Afterward their confessions were put in, and " when these were read, itpleasedGod to raise up more witnesses against those wicked persons, as Robert Poulton, vicar of Brampton,who openly said, that one of his parishioners, John Langley, at that time being sick in his bed, told him, that one day, being at Huntingdon, he did, in Mother Samwell's hearing, forbid Mr. Knowles, of Brampton, to give her any meat, for she was an old witch; and upon that, as he went from Huntingdon to Brampton inthe afternoon, having agood horse under him, he presently died in the field, and within two days after he escaped death twice very dangerously, by God's providence; but though the devil had not power over his body at that time, yet soon after he lostmanygood and soundcattle, to inen's judgmentworth twenty marks, and that he himself, not long after, was very seriously handled in his body; and the same night of the day ofassize the said John Langley died. Mr. Robert Throgmorton, of Bramp1172 SORCERY AND MAGIC.ton, also said, that at Huntingdon and other places, he having given very rough language to the said Mother Samwell, on Fri- day, the tenth day following, one of his beasts, oftwo years old,died, and another the Sunday following. The next Friday after,ahog died, and the Sunday following, a sow which had sucking pigs diedalso; upon which he was advised, the next thingthat died, to make a hole in the ground, and burn it. On Friday, the fourth week following, he had a fair cow, worth four marks, died likewise, and his servants made a hole accordingly, and threw faggots and sticks on her, and burnt her, and after, all his cattle didwell. As tothe last matter, Mother Samwell being examined the night before her execution, she confessed the bewitching of the said cattle. Then the jailer of Huntingdon gave his evi- dence, that a man of his, finding Mother Samwell was unruly whilst she was aprisoner, chained her to a bed-post, and not long after he fell sick, and was handled much as the children were, heaving up and down his body, shaking his arms, legs, and head, having more strength in his fits than any two men had, and crying out of Mother Samwell, saying she bewitched him, and continuing thus five or six days, died. And the jailer said, that not long after one of his sons fell sick, and was much as his ser- vant was, whereupon the jailer brought Mother Samwell to his bedside, and held her till his son had scratched her, and upon that he soon mended. "When judgment of death was pronounced against her, the old woman, a miserable wretch ofsixty years ofage, scarcely know- ing what she was doing or saying, pleaded in arrest ofjudgment that she was with child, apleawhich only produced a laugh of derision. She confessed to whatever was put in her mouth.The husband and daughter asserted their innocence to the last,They were all hanged, and the historian of this strange event assures us that from that moment Robert Throgmorton's childrenwere permanently freed from all their sufferings. In memory of the conviction and punishment of the witches of Warboys,Sir Henry Cromwell, as lord of the manor, gave a certain sum ofmoneytothe town to provide annually the sum of forty shil- lings to be paid for a sermon against witchcraft, to be preached by a member of Queen's college, Cambridge, in Warboys church,on Lady day, every year. I have not ascertained if this sermon is still continued.

CHAPTER XIV. THE POETRY OF WITCHCRAFT.

THE case described in the foregoing chapter gives us a very good notion ofthe general form of witchcraft in England during the reign ofElizabeth, and shows ushow universally it thenre- ceived credit from persons of rank. It shows, however, a slow- ness, probably an unwillingness, to prosecute, which proves that the persecution of the witches was not as yet so general in this country as in others.InEngland, indeed,the crime of witchcraft appears to have attracted less public attention than in other countries during the fifteenth and earlier part ofthe sixteenth centuries. During the former period, however, we have several instances in which, as in Scotland, charges of this nature were adopted as means of political revenge. In the reign of Henry VI. (A. D. 1441) it was made one of the chief accusations against the duchess of Glou- cester, the wife of the " good duke Humphry," that she had em- ployed a miserable woman known to fame as the witch of Eye,and a " clerk" named Roger, to effect the king's death by means of sorcery. The witch was burnt in Smithfield; the sorcerer " was brought into Poules (to St. Paul's), and there he stood up onhigh on a scaffold ageyn Poulys cross on a Sunday, and there he was arraied like as he schulde never the (thrive) in his gar- nementys , and there was honged rounde aboute hym alle his in- strumentis whiche were taken with hym, and so shewyd among all the peple," and he was eventually hanged, drawn, and quar- tered as a traitor; the duchess was committed to perpetual im- prisonment. In Shakspere the sorcerers are made to raise aspirit in a circle, who answers to their questions concerning the fate ofthe king and his favorites. In the reign ofEdward IV..political party spread abroad a report that the marriage of the kingwith the lady Elizabeth Gray was the result of witchcraft employed by the lady's mother, the duchess of Bedford. The plotwas at the moment successfully exposed, and one "Thomas Wake, esquier," was proved " to have caused to be brought to Warrewyk an image of lede made lyke a man of armes, contaynyng the lengthe of a mannes ſynger, and broken 15174 SORCERY AND MAGIC.in the myddes, and made fast with a wyre," asserting that it was made by the duchess "to use with the said witchcraft and sor- sery;" yet thestory appears to have been believed by many, and atthe commencement of the reign of Richard III. it was revived as one of the grounds for condemning the marriage in question and bastardizing the children. In this last reign the same crime ofsorcery formed part ofthe charges brought against the queen's kinsmen, as well as against the frail and unfortunate Jane Shore,and subsequently against Archbishop Morton and other adherents of the duke of Richmond. The great dramatist has made Rich- ardaccuse Queen Elizabeth and Jane Shore ofaplot against hisown person-"Look how I ambewitched; behold mine arm Ja, like ablasted sapling, withered up:Andthis is Edward's wife, that monstrous witch,Consortedwith that harlot, strumpet Shore,That by their witchcraft thus have marked me. "Thefirst act in the statute-book against sorcery and witch- craft, was passed in the thirty-third year of the reign of Henry VIII. A. D. 1541 , whereby this supposed crime was made felony without benefit of clergy. It had probably then been pushed into more prominent notice by some remarkable occurrence now forgotten. Six years after, in 1547, when the power was en- tirely in the hands ofthe religious reformers under Edward VI. ,his father's law against witchcraft was repealed. Under Eliza- beth, in 1562, a new act was passed against witchcraft, punish- ingthe first conviction only with exposure in the pillory. During the latter half of Elizabeth's reign, prosecutions for witch- craft seem to have become numerous in various parts of the country, and the infection was spread by the number of printed pamphlets to which they gave rise, and of which many are still preserved. Among these are accounts of a witch hanged at Barking in 1575; of four executed at Abingdon in 1579; of three at Chelmsford and two at Cambridge in the same year; of anumber of witches tried and condemned at St. Osythe's, in 1582;of one at Stanmore, and of another hanged at Tyburn, both in 1585; of three at Chelmsford in 1589; of the three at Warboys in 1593; of three at Barnet and Brainford in 1595; and of several in the counties of Derby and Stafford in 1597. The fre- quency of such accusations at this period, and the number of persons who were on such slight pretexts brought to an igno- minious death, made witchcraft a subject of discussion, and the principles ofmoderation, which had been espoused by Wierus on the continent, found enlightened advocates in this country. InNAMES OF FAMILIARS, 1751584, Reginald Scott published his "Discovery of Witchcraft,"inwhich he exposed the absurdity of the charges brought against this class of offenders, and the weakness of the evidence onwhich they were usually convicted. Scott's book is one of the most valuable works we have on the superstitions prevalent in England at this time, but, like most other old works, it is com- piled, in a great degree, from foreign authorities. The county of Essex had been especially haunted by witches, and an intelli- gent and noted preacher of Maldon, George Giffard, who be- longed in some measure to the same school as Scott, published,in 1587, " A Discourse of the Subtill Practices of Devilles by Witches and Sorcerers;" and, in 1593, the public received, from the same writer, " A Dialogue concerning Witches and Witch- craft," of which another edition was printed in 1603. This lat- ter edition of a very curious book has been reprinted by the Percy Society.English witchcraft, at this time, seems to have been entirely free from the romantic incidents which formed so striking acharacteristic ofthe popular creed in other countries. We haveno voyages out to sea in sieves; no witches' sabbaths; not even anydirect compact with the fiend. The witches are the mere victims of their own vindictive feeling, and find ready instruments in certain imps, of avery equivocal character, to wreak their malice onmanor beast. These imps are represented as appear- ing in the form of small animals-generally those which comeun- der the repulsive title of vermin-or cats, and they serve merely in return for their food. Theybear undignified names, like Tyf- fin, Piggin, Titty, Jack, Tom, and the like. Mother Samwell,the witch of Warboys, confessed that she had nine spirits or imps, given her by an old man, and that three of them (cousins to each other) were named each of them Smack: the names of the others being Pluck, Blue, Catch, White, Calicut, and Hard- name. One of the women arraigned at Chelmsford, in 1579,was accused by her own son (achild of eight years of age, who was examined in court as a witness against his mother), ofkeep- ing three spirits; one, which she called Great Dick, was en- closed in awicker bottle; the second, named Little Dick, was placed in a leather bottle; and the third, which went by the name of Willet, was kept in a woolpack. "And thereupon the housewas commaunded to be searched. Thebottles andpacke were found, but the spirites were vanished awaie." One of the witches of St. Osythe's had been heard to talk inherhouse when she was known to be alone, and itwas at once judged that she176 SORCERY AND MAGIC.then held conversation with her imps. Awitness in this trial deposed, that on calling one of the accused, and finding her not at home, she looked in through the chamber window, and there "espied a spirite to looke out of apotcharde from under a clothe,thenose thereof becing browne like unto a ferret. " These impswere represented as usually making a voluntary offer of their services, although they sometimes persecuted their victims until they made use of them. One of the Chelmsford witches was going from the door of amanwho had refused to give her yeast for her bread, when she was met by a dog which undertook to revengeher on the manwho had driven her away empty-handed.The imps were often transferred from one person to another.One witch, mentioned in Griffith's " Dialogue," confessed be- fore a justice that she had three spirits: one like a cat, which she called Lightfoot; another like a toad which she called Lunch;and a third like a weazel, which she called Makeshift. Shesaid that one Mother Barlie soldher Lightfoot about sixteen years before, in exchange for an ovencake, and " told her the cat would doher good service; if she would, she might send her of her errand; this cat was with her but a while; but the weazel andtoad came and offered their services. The cat would kill kine,the weazel would kill horses, the toad would plague men in their bodies." Another witch had a spirit inthe likeness of ayellow dun cat, which first came to her, she said, as she sat by the fire,when she had fallen out with a neighbor of hers , and wished the vengeance of God might fall on him and his. " The cat bade her not be afraid, she would do her no harm, she had served adame five years in Kent, that was now dead, and if she would,she would be her servant. And whereas,' said the cat, such amanhath misused thee, if thou wilt I will plague him in his cat- tle.' She sent the cat, which killed three hogs and one cow."Anotherwoman confessed " that she had aspirit which did abide inahollow tree, where was a hole, out of which he spake unto her. And ever when she was offended with any, she went to that tree and sent him to kill their cattle." The writer abovequoted, tell us that, "there was one Mother W., of Great T.,which had a spirit like a weazel; she was offended highly with one H. M.; home she went, and called forth her spirit, which lay in a pot of wool under her bed; she willed him to go and plague the man. He required what she would give him, and hewould kill H. M. She said she would give him a cock, which she did, and he went, and the man fell sick with agreat pain in hisbelly, languished, anddied."11WHITE WITCHES. 177Such is the general picture of the vulgar and unimaginative sorcery-creed of England in the reign of good Queen Bess. It was extended and imprinted still more deeply on people's minds by a class of designing people who profited by their credulity,and set up to be what were called "white witches." These people pretended tobe masters or mistresses ofthe sorcerer's art, and by some mysterious means to know when people were bewitched,whowas the witch, and how by their charms to counteract her evil influence. Many who had experienced losses, or who la- bored under disease, repaired to such persons as these, and they hesitated not to charge their misfortunes to any poor, aged, and defenceless wonan in their neighborhood. Sometimes they showed them the witch in a magical glass; at other times, they instructed them in certain charms and other processes whichwould make the witches come and show themselves. The remedies of the white witch were generally of a ridiculous character, but the popular credulity of the age was open to every kind ofdeception.The efforts of Reginald Scott and George Giffard, were ren- dered ineffectual by the accession of James of Scotland to the English throne, who passed a new and severe law against witch craft, in which it now became almost a crime to disbelieve. We aretold that King James carried his hostility to the writings of Scott to the length of causing his " Discovery of Witchcraft" to be burnt whenever he had an opportunity.It was under the influence of this reign that witchcraft not onlybecame a subject of deep public attention, but that it came into especial favor among the poets. The vulgar form under which it had shown itself in the preceding reign would lead us to look for anything rather than the poetry of witchcraft; but in the wilder legends of France and Scotland, there were many traits of a highly imaginative and romantic character, which made the witches no unfit instruments of supernatural agency in the conceptions of the poet. Nature's own bard seems to have been the first who called inthis new agency to his aid; and he clothed it with new attributes which appear to show an acquaint- ance with the ancient popular mythology ofthe northern people.The three witches inMacbeth appearastheweird sisters or fates of the Scandinavian mythology, fixing and watching the fate of individuals in the hour of battle; and almost in the same breath they answer the calls of their familiar imps, like the witches ofElizabeth's time.178 SORCERY AND MAGIC.1st Witch. When shall we three meet again,Inthander, lightning, or in rain 1ad Witch. When the hurly-burly'sdone,Whenthe battle's lost and won.3d Witch. That will be ere set of sun.LatWitch. Where's the place?2d Witch. Upon the heath.3dWitch. There to meet with Macbeth.latWitch I come, Gravmalkin!All. Paddockcalls. Anon!Ontheir second appearance, the three witches have been em- ployed in occupations perfectly in agreement with their popular character.lat Witch. Where hast thou been, sister?2d Witch. Killing swine.adWitch. Sister, where thou?lat Witch. Asailor's wife had chestnuts in her lap,Andmounched, and mounched, and mounched.Give me, quoth L. Aroint thee, witch/ the rump-fed ronyon cries.Herhusband's to Aleppo gone, master ofthe Tiger:Butin asieve I'll thither sail,And like acat without a tail,I'lldo. I'll do, and I'lldo.Whenthey next come on the scene, we find that they have asuperior,towhom Shakspere gives the classic name of Hecate,andbywhose permission it appears that they exercise their arts.Hecate meets the three witcheslat Witch. Why, how now, Hecate? you look angrily.Hec. Have Inot reason, beldames as you are,Baucy and over bold? How did you dare To trade and traffic with Macbeth,In riddles, and affairs ofdeath;And1, the mistress of your charms,The close contriver of all harms,Wasnevercalled tobear my part,Orshow the glory of our art!EvenHecate, in the conclusion, confesses tohaving a familiar,to whose call she obeys.Hark, I am called: my little spirit, see,Bits in afoggy cloud, and stays for me.Their place of abode is adark cave, where they mix, in their magic caldron, the horrible and loathsome ingredients of theircharms.Middleton, Shakspere's contemporary, whose witch-poetry he "appears to have imitated, has left aplay, entitled "The Witch."Hereagain the abode of Hecate is a cave, and the boiling cal- dron figures in it, but the mystic triad of the witches is changedDIALOGUES WITH THE SPIRITS. 167are welcome; I never saw you before; Ithought mynosebled not for nothing; what news have you brought? What!" says she, ' dost thou say I shall be worse handled than ever I was?Ha! what dost thou say? that I shall now have my fits, when Ishall both hear and see and know everybody? that's a newtrick indeed. I think never any of my sisters were so used, but Icare not for you; do your worst, and when you have done, you will make an end. After this she was silent awhile, but listen- ing to something that was said, presently called for Agnes Sam- well, asking where she was, and saying that she had too much liberty, and that she must be more strictly lookedto; ' for late- lyshe was inthe kitchen-chamber talking with her spirits, and entreated Mr. Blew not to let me have any such extreme fits ,when I spoke, heard, and knew everybody. But he says he will torment me more, and not rest till Dame Agnes Samwell is brought to her end; so that now,' says she to Agnes Samwell,whowas just come to her, it will be no better with us till you and your mother are both hanged.' The maid confessed she was in the kitchen-chamber and alone, but denied that she talked with spirits, or knew any such. Mrs. Jane bid her not deny it,for the spirits would not lie. Soon after she came out ofthis fit, and complained of great pain in her legs, and being asked where she had been, and what she had said, she answered, that she had been asleep, and said nothing she knew of, and won- dered how her handkerchief came to be sobloody, saying, some- body else had bloodied it, and not she, for she was not used to bleed."The other children were much affected this day and the next,and all seemed to conspire against Agnes Samwell; but it was Jane Throgmorton who appears to have been most familiar with the spirits. On the 11th of February, she " was sick and full of pain all day; when night came, after supper, she fell into her fit as the night before, being able to see, hear, and understand everything that was asked of her; and having continued in this fit some time, she fell into her senseless fit, and being silent awhile, and her mouth shut, she fetched a great groan, and said,•Whence came you, Mr. Smack, and what news do you bring?"The spirit answered, that he came from fighting. Said she,With whom?" The spirit answered, with Pluck. Wheredid you fight, I pray you?" said she. The spirit answered, in old dame's back-house, which stood in Mother Samwell's yard;' and they fought with great cowlstaves last night.' And who gotthe mastery I prayyou?' said she. Heanswered answered,,hebroke168 SORCERY AND MAGIC.Pluck's head. Says she, ' I wish he had broke your neck also.'Saith the spirit, ' Is that all the thanks I shall have for my la- bor?'-What,' says she, ' do you look for thanks at my hand?Iwish you were all hanged up against one another, for you are all naught; but God willdefend me from you;' so he departed and bid her farewell. Being asked when he would come again,he said, ' On Wednesday night.' He was no sooner gone, but presently came Pluck to her, to whom she said, ' From whence come you, Pluck, with your head hanging down so?" He an- swered just as Smack had told her. Then said the spirit to her,When saw you Smack?" She answered, that she knew no such fellow. Yes,' says he, 'but you do, but you will not be known of him.'-' It seems,' says she, ' that you have met with your match. And after such like expressions, he went away,and presently she came out ofher fit, and complained ofpain in her legs. The next day she was very sick all day, it being Monday, and in the afternoon fell into a very strange fit, having lost all her senses for about half an hour; Agnes Samwell, see- ing the extremity of which, seemed to pray earnestly for her along with the rest; and being asked whether it proceeded from wantonness, as she used to say, she could not deny but it must proceed from some supernatural power. When the fit was over,she was well, except the pain in her legs. After supper, as soon as her parents were risen, she fell into the same fit again,as before, and then became senseless, and in a little time open- ing her mouth, she said, ' Will this hold for ever? I hope it willbe better one day. From whence came you now, Catch?"said she, limping. I hope you have met with your match.'Catch answeredthat Smack and he had been fighting, and that Smack had broken his leg. Said she, That Smack is ashrewd fellow, methinks I would I could see him. Pluck came last night,' said she,' with his head broke, and now you have broken your leg; I hope,' said she, he will break both your necks be- fore hehath done with you.' Catch answered, that he would be even with him before he had done. Then said she, ' Putforth your other leg, and let me see if I can break that, having astick in her hand. The spirit told her that she could not hit him. Can I not hit you?" said she; ' let me try. Then the spirit put out his leg, and she lifted up the stick easily, and sud- denly struck the ground. ' You have not hurt me,' said the spirit. Have I not hurt you?" said she. No, but I would ifIcould, and then I would make some of you come short home.'So she seemeddivers times to strike at the spirit, but he leapedDIALOGUES WITH THE SPIRITS. 169over the stick, as he said, like a Jack-an-apes. So after many such tricks the spirit went away, and she came out of her fit,continuing all that night, and the nextday, very sick, and full of pain inher legs. At night, when supper was ended, she fell into her sensible fit again, which continued as usual, and then she grew senseless, and after a little time, as usual, fetching agreat groan, she said, ' Ha, sirrah! are you come with your arm in asling, Mr. Blew? Who hath met with you, I pray?" The spirit said, You know well enough.' She answered, ' Do Iknow well enough? how should I know?"- Why,' said the spirit, Smack and I were fighting, and he hath broken my arm.'Said she, That Smack is a stout fellow indeed; I hope he will break all your necks, because you punish mewithout acause.I wish,' said she, ' that I could be once acquainted with him.- 'We will be even with him,' said Blew, ' one day.'- Why,'said she, ' what will ye do?" The spirit said they would all fall upon him and beat him. Saith she,' Perhaps he cares not for you all, for he has broken Pluck's head, Catch's leg, and your arm; nowyou have something to do, you may go and heal your arm. Yes,' saith the spirit, ' when my arm is well, we will beat Smack.' So they parted, and she came out of her fit, and complained of most parts ofher body; so that she seemed easi- er while the spirit was talking with her, than when she came out of her fit. The next day, which was Wednesday, she was very ill, and when night came, she first fell into her sensible fit, and then into her senseless one, and after fetching a great sigh, she said, ' Whence came you, Mr. Smack?" He said he was come according to his promise on Sunday night. Said she,' It is very likely you will keep your promise, but I had rather you would keep away till you are sent for; but what news have you brought?" Said he, ' I told you I had been fighting last Sunday night, but I have had manybattles since.'-' So it seems,'said she, ' for here was both Pluck, Catch, and Blew, and allcame lame to me.'-' Yes,' said he, ' I have met with them all."-But I wonder,' said she, ' you could beatthem, for they are very great, and you are but a little one.' Said he, ' I am good enough for two ofthe best of them together.'-' But,' said she, ' Icantell you news.'- What's that?" said he. They will all of them fall upon you at once, and beat you.' He said he cared not for that, he would beat two of the best of them. And whoshall beat the other two?" said she, ' for there is one who hath beenoften spoke of. called Hardname,his name standing upon eight letters,and every letter standeth for aword, but what his 15170 SORCERY AND MAGIC.name is otherwise, weknow not.' The spirit answered that his cousin Smack would help him to beat the other two. There are also two other Smacks, as appears from the old woman's confession. What?" said she, ' will your cousin Smack helpyou? is there kindred ainong devils? I never heard of that be- fore, Godkeep me from that kindred!" "This strange scene was also a part of Dr. Dorrington's evi- dence. Things continued thus till the month of April, when it wasdetermined again to put in practice the remedy of scratching."On Monday following, which was the day appointed for scratching, Mrs. Joan fell into her fit a little before supper, and continued so all supper-time, being not able to stand on her legs .Assoon as they began to give thanks after supper, she started up upon her feet and came to the table side, and stood with her sisters that were saying of grace; and as soon as grace was ended, she fell upon the maid, Nan Samwell, and took her head under her arms, and first scratched the right side of her cheeks;and when she had done that, ' Now,' said she, ' I must scratchthe left side for my Aunt Pickering,' and scratched that also till blood came on both sides very plentifully. The maid stood still,and never moved to go away from her, yet cried pitifully, desi- ring the Lord to have mercy on her. When she had done scratch- ing, Mrs. Joan sat herself upon a stool, and seemed to be out of breath, taking her breath very short, yet the maid never struggledwith her, and was able to hold never ajoint of her, but trembled likealeaf, and called for apair of scissors to pare her nails; but when she had them, she was not able to hold them in her hands,but desired some one to do it for her, which Dr. Dorrington's wifedid. Mrs. Joan saved her nails as they were pared, and when theyhad done threw them into the fire, and called for some water to wash her hands, and then threw the water into the fire.Then she fell upon her knees, and desired the maid to kneel by her, and prayed with her, saying the Lord's prayer and the creed; but Mrs. Joan seemed as if she did not hear the maid,for she would say amiss sometimes, and then the company would helpher out; but Mrs. Joandid not stay for her, so that she hadended before the maid had half done hers . After this , Dr. Dorrington took a prayer-book and read what prayers he thought fit;and when he had done, Mrs. Joan began to exhort the maid, andas she was speaking she fell aweeping extremely, so that she couldnotwellexpress herwords, saying that she would not have scratched her, but she was forced to it by the spirit. As she was thus complaining, her sister Elizabeth was suddenly seized withTHE TRIAL OF THE WITCHES. 171afit, and turning hastily upon the maid, catched herby one of herhands, and fain would have scratched her, saying, the spirit said she must scratch her too; but the companydesired the maid to keep her hand from her, so they strove a great while till thechild was out of breath; then said the child, Will nobodyhelp me?' twice or thrice over. Then said Mrs. Joan, being still inher fit, Shall I help you, Sister Elizabeth?"-' Ay, for God's sake, sister,' said she. So Mrs. Joan came and took one of the maid's hands, and held it to her sister Elizabeth, and she scratched ittill blood came, at which she was veryjoyful. Thenshe pared her nails, and washed her hands, and threw the paring and the water both into the fire. After all this, before the companyde- parted, the maid helped Mrs. Joan out of her fit three several times, one after the other, by three several charges; and like- wise brought Mrs. Elizabeth out of her fit by saying, as she hath bewitched Mrs. Elizabeth Throgmorton since her mother con- fessed."The sessions at Huntingdon began on the fourth of April, and thenthe three Samwells were put upontheir trial, and all the fore- going evidence and much more was repeated. The indictments against them, specified the offences against the children and ser- vants of the Throgmortons, and the "bewitching unto death" ofthe lady Cronwell. The grand jury found a verdict immediate- ly, and then they were put upon their trial in court, and after much evidence had been gone through, " the judge, justices, and jury, said the case was apparent, and their consciences were well satisfied that the said witches were guilty, and deserved death." Afterward their confessions were put in, and "when these were read, it pleasedGod to raise up more witnesses against those wicked persons, as Robert Poulton, vicar of Brampton,who openly said, that one of his parishioners, John Langley, at that time being sick in his bed, told him, that one day, being at Huntingdon, he did, in Mother Samwell's hearing,forbid Mr. Knowles, of Brampton, to give her any meat, for she was an old witch; anduponthat, ashe went from Huntingdon to Brampton inthe afternoon, having agood horse under him, he presently died in the field, and within two days after he escaped death twice very dangerously, by God's providence; but though the devil had not power over his body at that time, yet soon after he lostmanygood and sound cattle, to nen's judgmentworth twenty marks, and that he himself, not long after, was very seriously handled in his body; and the same night ofthe day ofassize the said John Langley died. Mr. Robert Throgmorton, of Bramp-172 SORCERY AND MAGIC.•ton, also said, that at Huntingdon and other places, he having given very rough language to the said Mother Samwell, on Fri- day, the tenth day following, one of his beasts, oftwo years old,died, and another the Sunday following. The next Friday after,ahog died, and the Sunday following, a sow which had sucking pigs died also; upon which he was advised, the next thing that died, to make a hole in the ground, and burn it. On Friday, the fourth week following, he had a fair cow, worth four marks, died likewise, and his servants made a hole accordingly, and threw faggots and sticks on her, and burnt her, and after, all his cattle did well. As to the last matter, Mother Samwell being examined the night before her execution, she confessed the bewitching of the said cattle. Then the jailer of Huntingdon gave his evi- dence, that a man of his, finding Mother Samwell was unruly whilst she was aprisoner, chained her to a bed-post, and not long after he fell sick, and was handled much as the children were, heaving up and down his body, shaking his arms, legs, and head, having more strength in his fits than any two men had, and crying out of Mother Samwell, saying she bewitched him, and continuing thus five or six days, died. And the jailer said, that not long after one of his sons fell sick, and was much as his ser- vant was, whereupon the jailer brought Mother Samwell to his bedside, and held her till his son had scratched her, and upon that he soon mended. "When judgment of death was pronounced against her, the old woman, a miserable wretch of sixty years of age, scarcely know- ing what she was doing or saying, pleaded in arrest ofjudgment that she was with child, aplea which only produced a laugh of derision. She confessed to whatever was put in her mouth.The husband and daughter asserted their innocence to the last,They were all hanged, and the historian of this strange event assures us that from that moment Robert Throgmorton's childrenwere permanently freed from all their sufferings. In memory of the conviction and punishment of the witches of Warboys,Sir Henry Cromwell, as lord of the manor, gave a certain sum of money to the town to provide annually the sum of forty shil- lings to be paid for a sermon against witchcraft, to be preached by a member of Queen's college, Cambridge, in Warboys church,on Lady day, every year. I have not ascertained ifthis sermon isstill continued.

CHAPTER XV. WITCHCRAFT IN FRANCE IN THE SIXTEENTH CENTURY.

IN England, as we have seen, the popular creed with regard towitchcraft was neither elaborate nor perfect, while onthe con- tinent, it had been assuming a form far more systematic and com- plete than that which it presented at an earlier period. This arose on one side from the decrees of ecclesiastical councils,which tended more than anything else to impress on people's minds the conviction of its truth, and on the other from thenumerous treatises oflearned men who undertook to arrange and discuss the various statements put into, rather than extracted from, the mouths of the innumerable victims to the superstition of the age. This also tended not a little to reduce to one mode the popular belief of different countries, and we shall thus find that throughout the sixteenth century the sorcery-creeds of France,Germany, Italy, and Spain, scarcely differ from each other, and we may fairly take the first as a type of them all.During the earlier part of the sixteenth century, trials for witch- craft in France are of rare occurrence, and there are no casesof great importance recorded till after the year 1560. In 1561 ,anumber of persons were brought to trial at Vernon, accused of having held their sabbath as witches in an old ruined castle, in the shape of cats; and witnesses deposed to having seen the assembly, and to having suffered from the attacks of the pseudo- feline conspirators. But the court threw out the charge, as wor- thy only of ridicule. In 1564, three men and awomanwere ex- ecuted at Poitiers, after having been made to confess to various acts of sorcery; among other things, they said that they had reg- ularly attended the witches' sabbath, which was held three times ayear, and that the demonwho presided at it, ended by burning himself to make powder for the use of his agents in mischief.In 1571, a mere conjurer, who played tricks upon cards, was thrown into prison in Paris, forced to confess that he was an at16186 SORCERY AND MAGIC.tendant on the sabbath, and then executed. In 1573, a man who was burnt at Drôle, on the charge of having changed himself into a wolf, and in that form devoured several children. Severalwitches, who all confessed to having been at the sabbaths, were inthe same year condemned to be burnt in different parts of France. In 1578, another man was tried and condemned inParis for changing himself into a wolf; and a man was con- demned at Orleans for the same supposed crime in 1583. As France was often infested bythese rapacious animals, it is not difficult to conceive how popular credulity was led to connect their ravages with the crime of witchcraft. The belief in what were in England called war-wolves ( men-wolves), and in France loups-garous, was avery ancient superstition throughout Europe.It is asserted by a serious and intelligent writer ofthe time that,in 1588, a gentleman, looking out of the window of his chateau in avillage two leagues from Apchon, in the mountains of Au- vergne, saw one of his acquaintance going ahunting, and begged he would bring him home some game. The hunter, while occu- pied in the chase, was attacked by a fierce she-wolf, and, after having fired at it without effect, struck at it with his hunting- knife, and cut off the paw of its right fore-leg, on which it im- mediately took to flight. The hunter took upthe paw, threw it into his bag with the rest of his game, and soon afterward re- turned to his friend's chateau, and told him of his adventure, atthe same time putting his hand into the bag to bring forth the wolf's paw in confirmation of his story. What was his surprise at drawing out a lady's hand, with a gold ring on one finger!Hisfriend's astonishment was still greater when he recognised the ring as one which he had given to his own wife; and, descending hastily into the kitchen,he found the lady warming herself by the fire, with her right arm wrapped in her apron.This he at once seized, and found to his horror that the handwas cut off. The lady confessed that it was she who, in the form of a wolf, had attacked the hunter; she was, in due course oftime, brought to her trial and condemned, and was immediately afterward burnt at Rioms,In 1578, a witch was burnt at Compiègne; she confessed thatshe had given herself to the devil, who appeared to her as agreat black man, on horseback, booted and spurred. Another avowed witch was burnt the same year, who also stated that the evil one came to her in the shape ofablack man. In 1582 and1583, several witches were burnt, all frequenters ofthe sabbaths,Several local councils at this date passed severe laws againstTHE WITCHES' SABBATH. 187witchcraft, and from that time to the end ofthe century, the num- ber of miserable persons put to death in France under the accu- sationwas very great. Inthe course only of fifteenyears, from 1580 to 1595, and only in one province, that of Lorraine, thepresident Remigius burnt nine hundred witches, and as many more fled out of the country to save their lives; and about the close of the century, one of the French judges tells us that the crime of witchcraft had become so common, that there were not jails enough to holdthe prisoners, or judges tohear their causes.Atrial which he had witnessed in 1568, induced Jean Bodin, alearned physician, to compose his book " De la Demonomanie des Sorceiers," which was ever afterward the text-book on thissubject.Among the English witches, the evil one generally came in person to seduce his victims, but in France and other coun- tries, this seems to have been unnecessary, as each person, when once initiated, became seized with an uncontrollable desire of ma- king converts, whom he or she carried to the sabbath tobe duly enrolled. Bodin says, that one witch was enough to corrupt five hundred honest persons. The infection quickly ran through afamily, and was generally carried down from generation to gen- eration, which explained satisfactorily, according to the learned commentator on demonologyjust mentioned, the extent to which the evil had spread itselfin his days. The novice, at his orher:reception, after having performed the preliminaries, and in gen- eral received a new and burlesque rite of baptism, was marked with the sign of the demon in some part of the body least ex- posed to observation, and performed the first criminal act ofcom- pliance which was afterward to be so frequently repeated, the evil one presenting himself on these occasions in the form of cither sex, according to that of the victim.The sabbath was generally held in some wild and solitary spot, often in the midst of forests or on the heights ofmountains,at a great distance from the residence of most of the visiters.The circumstances connected with it most difficult of proof, yet ofno small importance in support ofthe truth ofthe confessions,wasthe reality and method oftransport from one place toanother. The witches nearlyall agreed inthe statementthat theydi- vested themselves of their clothes, and anointed their bodies with an ointment made for that especial purpose. They then strode across a stick, or any similar article, and, muttering a charm,were carried through the air tothe place of meeting inanincred- ibly short space oftime. Sometimes the stick was to be anoint-188 iSORCERY AND MAGIC.edaswell as their persons. They generally left the house by the window or by the chimney, which latter, for some reason or other, was rather a favorite way of exit. Sometimes, however,the witch went out by the door, andthere found ademon in the shape of agoat, or at times of some other animal, who carried her awayon his back, and brought her home again after the meeting was dissolved. Inthe confessions extorted from themat their trials, the witches and sorcerers bore testimony to thetruth of all these particulars; but those who judged them, and who wrote upon the subject, asserted that they had many otherindependent proofs in corroboration.particularsWe are assured by Bodin that a man who lived at the little town of Loches, having observed that his wife frequently ab- sented herselffrom the house in the night, became suspicious of her conduct, and at last by his threats obliged her to confess that she was awitch, and that she attended the sabbaths. To ap- pease the anger of her husband, she agreed to gratify his curi- osity bytaking him with her to the next meeting, but she warned him on no account whatever to allow the name of God or ofthe Savior, to escape his lips. At the appointed time they stripped and anointed themselves, and, after uttering the necessa- ry formula, they were suddenly transported to the landes of Bor- deaux, at an immense distance from their own dwelling. The husband there found himself in the midst of a great assembly of both sexes in the same state of déshabille as himself and his wife,and in one part he saw the devil in a hideous form; but in the first moment of his surprise, he inadvertently uttered the excla- mation, " Mon Dieu! où sommes-nous" and all disappeared as suddenly from his view, leaving him cold and naked in the mid- dle of the fields, where he wandered till morning, when thecountrymen coming to their daily occupations told him where he was, and he made his way home inthe best manner he could.But he lost no time in denouncing his wife, who was brought to her trial, confessed, and was burnt,The same thing is stated to have happened to a man at Lyons,with a similar result; and other instances are given by Bodin and contemporary writers on the same subject. In Italy, in the year 1535, a young girl of about sixteen years of age, in the duchy of Spoleto, was taken to the sabbath for the first time by her mother, whohad cautioned her against making the sign of the cross. But when the damsel saw so vast a multitude ofpersons collected together with so much splendor, and Satan seated on &high throne, and dressed in garments of purple and gold,THE WITCH AT ROME. 189she was so much astonished that, involuntarily crossing herself,she exclaimed, " Jesu benedetto! che cosa è questa?" The lights and the company suddenly disappeared from her sight, and she was thrown with some violence on the ground, where she rec- ommended herself to the protection of the Virgin. Toward morning an old man and his daughter passed near the spot with an ass, and hearing a female voice in a tone of lamentation, he approached the spot, and was still more astonished to find ayoung maiden in a state of nudity. She at once told him her story, and he gave her part ofhis garments to cover her, carried her hoine, and two or three days afterward restored her to her family, who lived at some distance fromthe spot where she was found, and who supposed she had been carried offby some of the many lawless depredators who then infested the country.The mother, who carried her to the sabbath, was tried as awitch, and burnt. Another learned Italian writer tells us a noless extraordinary story as having happened within his own knowledge. A man of respectability, residing at Venice, was surprised one morning to find the daughter of an old acquaint- ance, who lived at Bergomi, lying naked on one of his beds,near the cradle ofhis infant son. After being clothed and comforted, she told him that,waking in the night, she had seenher mother rise from her bed, strip, and rub her body with an oint- ment, and then disappear through the window. Prompted by her curiosity, she imitated all that her mother had done, when she was suddenly transported into the place where he had foundher, where she beheld her mother preparing to kill the child inthe cradle. Her astonishment at this sudden adventure, and the fright causedbyher parent's threats,had made her cry out upon Christ and the Virgin, whenher mother vanished, and she wasleft there in darkness. The man immediately sent a statement ofthis affair to the inquisitor ofthe district, who seized uponthe girl's mother, and the latter confessedherself awitch, and said that she had frequently been urged bythe evil one to destroy thechild ofher acquaintance.The Italian trials of this period furnish several similar inci- dents. In 1524, Grillandus, one of the most eminent writers onthe subject, examined ayoungwitch at Rome, concerning whom the following evidence was given. She was returning one night from the sabbath rather later thanwas prudent, carried as usual ontheback of her familiar, when, as they approached the town at which she lived, the church bells began to sound formatins. The demoninafright threw her amongthe bushes by190 SORCERY AND MAGIC.the river side, and fled. Atdaybreak a youth ofthe town, whom she knew, passed near the spot, and she called to him by his name. Terrified at the unexpected call, at first he was on thepoint ofleaving her with as little ceremony as the evil one had done, till recognising the voice he went nearer, and was not alittle surprisedto see the woman in such a position, with dishe- velled hair, and in astate nearly approaching to nudity, and asked her how she came there. She replied, in evident confusion,that she was seeking her ass. The young man observed that it was notusual to go in such a pursuit inthe state in which she thenappeared, and insisted upon a more probable account ofher adventure before hewould lend her any assistance; and, after hehadsolemuly promised to keep the secret, she confessed the truth, and she subsequently gave him more substantial rewards forhissilence. After a while, however, he incautiously spoke of it to one or two of his friends, and it began to be rumored abroad, until it reached the ears ofthe inquisitioners. Then the womanwas thrown into prison, and her confidant was brought forward, and obliged to depose against her.With statements like these, sent abroad under the hand ofmen of known learning and station in society, it is not to be wondered at if men's minds became irrevocably entangled in superstition.As the witches generally went from their beds at night to the meetings, leaving their husbands and family behind them, it may seem extraordinary that their absence was not more frequently perceived. They had, however, a method of providing against this danger, by casting adrowsiness over those who might be witnesses, and by placing in their bed an image which, to all outward appearance, bore an exact resemblance to themselves,although in reality it was nothing more than abesom or some other similar article. But the belief was also inculcated that thewitches did not always go in body to the sabbath-that they were present only in spirit, while their body remained inbed.Some ofthe more rationalizing writers on witchcraft taught that this wasthe only manner in which they were ever carried to the sabbaths, and various instances are deposed to, where that was manifestlythe case. The president De la Touretta told Bodin that he had examined awitch, who was subsequently burnt in Dauphiné, andwho had been carried to the sabbath inthis manner. Hermasterone night found her stretched on the floor be- forethe fire in astate of insensibility, and imagined her to be dead. Inhisattempts to rouse her,he first beat her body withTHE WOMAN BEATEN. 191great severity, and then applied fire to the more sensitive parts,whichbeing without effect, he left her in the belief that she had died suddenly. His astonishment was great wheninthe inorn- ing he found her in her own bed, in an evident state ofgreat suf- fering. When he asked what ailed her, her only answer was,"Ha! mon maistre, tant m'avez batue!" When further pressed,however, she confessed that during the time her body lay in astate of insensibility, she had beenherself to the witches' sabbath,and upon this avowal she was committed to prison. Bodin fur- ther informs us that at Bordeaux, in 1571, an old woman, who was condemned to the fire for witchcraft, had confessed that she was transported to the sabbath in this manner. One of herjudges, the maitre-des-requêtes, who was personally known to Bodin, while she was under examination, pressed her to show how this was effected, and released her from her fetters for that purpose. She rubbed herself in different parts ofthe body with "a certain grease," and immediately became stiff and insensible,and, to all appearance, dead. She remained in this state about five hours, and then as quickly revived, and told her inquisitors .agreat number of extraordinary things, which showed that she must have been spiritually transported to far distant places. Thus testifieth Jean Bodin.The description of the sabbath given by the witches differed only in slight particulars of detail; for their examinations were all carried on upon one model and measure-a veritable bed of Procrustes, and equally fatal to those whowere placed upon it.The sabbath was, in general, an immense assemblage of witches and demons, sometimes from distant parts ofthe earth, at others only from the province or district in which it was held. On arriving, the visiters performed their homage to the evil one with unseemly ceremonies, and presented their new converts. They then gave an account of all the mischiefthey haddone sincethe last meeting. Those who had neglected todo evil, or who had so far overlooked themselves as to do good, were treated with disdain, or severely punished. Several of the victims of theFrench courts in the latter part of this century confessed that,having been unwilling or unable to fulfil the commands of the evilone,whentheyappeared at the sabbath he had beaten them inthe most cruel inanner. He took one woman, who had refused to bewitch her neighbor's daughter, and threatened to drownherinthe Moselle. Others were plaguedintheirbodies,orbydestruction of their property. Some were punished for their irregular attendance at the sabbath; and one ortwo, for192 SORCERY AND MAGIC.slighter offences, were condemned to walk home from the sab.bath instead of being carried through the air. Those, on the other hand, who had exerted most oftheir mischievous propen- sities were highly honored at the sabbath, and often rewarded with gifts of money, &c. After this examination was passed,the demon distributed among his worshippers, unguents, powders,and other articles for the perpetration of evil.It appears, also, that the witches were expected, at least once ayear, to bring an offering to their master. This circumstance was certainly derived from the earlier popular superstitions;offerings to demons are mentioned frequently in the early Ger- man and Anglo-Saxon laws against paganism, and the readerwill remember the nine red cocks and nine peacocks' eyes offered by the Lady Alice Kyteler. A French witch, executed in 1580, confessed that some ofher companions offered a sheep or a heifer: and another, executed the following year, stated that animals of a black color were most acceptable. Athird ,executed at Gerbeville in 1585, declared that no one was exemptfrom this offering, and that the poorer sort offered ahen or achicken, and some even a lock of their hair, alittle bird, or any trifle theycould put their hands upon. Severe punishments fol- lowed the neglect ofthis ceremony. In many instances , accor- ding to the confessions of the witches, beside their direct wor- ship of the devil, they were obliged to show their abhorrence of the faith they had deserted by trampling on the cross, and blas- pheming the saints, and by other profanations .Before the termination of the meeting, the new witches, received their familiars, or imps, whom they generally addressed astheir " liule masters," although they were bound to attend at the bidding of the witches, and execute their desires. Thesereceived names, generally of apopular character, such as were given to cats, and dogs, and other pet animals, and the similarity these names bear to each other in different countries is very re- markable. Examples of English names of familiars have been given in the last chapter. In France, we have such names as Minette(that is, puss),Robin, Maistre Persil, Joly-bois, Verdo- let, Saute-buisson, &c.; in Germany, the names are Ungluc (that is, misfortune), Mash-leid ( mischief), Tzum-walt-vliegen (flying tothe wood),Fedorwüch (feather-washer), and the like. The forms seem tohave been generally those of animals; and they aredescribedas speaking with avoice like that of aman with hismouth in ajug.After all these preliminary ceremonies-or rather the business

THE DANCE OF THE WITCHES. 193ofthe meeting-had been transacted, agreat banquet was laid out,and the whole company fell to eating and drinking and making mer- ry. At times, every article of luxury was placed before them, and they feasted in the most sumptuous manner. Often, however,the meats served on the table were nothing but toads and rats,and other articles ofarevolting nature. In general they had no salt, and seldom bread. But, oven whenbest served, the money and the victuals furnished by the demons were of a most unsat- isfactory character; a circumstance of which no rational explanation is given. The coin, when brought forth by open daylight,was generally found to be nothing better than dried leaves or bits of dirt; and, however greedily they mayhave eaten at the ta- ble, they commonly left the meeting in astate ofexhaustion from hunger.The tables were next removed, and feasting gave way to wild and uproarious dancing and revelry. The common dance, or carole, ofthe middle ages appear tohavebeen performed bypar- ties taking each other's hand in acircle, alternately agentleman and a lady. This, probably the ordinary dance among the peas- antry, was the one generally practised at the sabbaths of the witches, with this peculiarity, that their backs instead of their faces were turned inward. The old writers endeavor to accountfor this, by supposing that it was designed to prevent them from seeing and recognising each other. But this, it is clear, was not the only dance of the sabbath; perhaps more fashionable ones woro introduced for witches in abetter condition in society; and moralists of the succeeding age maliciously insinuate that many dances of a not very decorous character, invented by the devil himself to heat the imaginations of his victims, had subsequent- lybeen adopted by classes in society who did not frequent the sabbath. It maybe observed, as a curious circumstance, that the modern waltz is first traced among the meetings of the witches and their imps! It was also confessed, in almost every case,that the dances at the sabbath produced much greater fatigue than commonly arose from such exercises. Many ofthe witches de- clared that, on their return home, theywere usually unable to rise from their bed for two or three days.Their music, also, was by nomeans of anordinary character.The songs were generally obscene, or vulgar, or ridiculous. Of instruments there was considerablo variety, but all partaking of the burlesque character of the proceedings. Some played the fluteuponastick or bone; anotherwas seen striking a horse's skull for a lyre; there you saw them beating the drum on the17194 SORCERY AND MAGIC.trunk of an oak, with a stick; here, others were blowing trum- petswiththebranches. The louderthe instrument, the greater satisfaction it gave; and the dancing became wilder and wilder,until it merged into a vast scene of confusion, and ended in scenes over which, though minutely described in the old trea- tises on demonology, it will be better to throw a veil. The witch- es separated in time to reach their homes before cock-crow.In the intervals between their meetings, the witches passed their whole time in devising and performing mischief; and to them were ascribed the storms or blights which devastated the fields, and destroyed the fruits of the earth; the loss ofcattle or ofproperty; ill-luck, diseases, and death. They thus became,among the peasantry, a hateful class; and every mouthwas open to accuse them, and every hand to persecute. In these respects,and in nature of their supposed agency, the witches of France differed in no respect from those of England.The truth of all these wondrous recitals depended, as will have been seen, entirely upon the confessions of the witches themselves,or on the accusations of others equally under arrest as criminalsof the same description. When we read, in the writers of those times, the systematically-arranged directions for proceeding against criminals of this class in France, Germany, and Italy,we feel a sentiment of horror in contemplating the utter neglect of every principle of justice, and in considering that this arosefrom nodeliberate intention of acting tyrannically, but from the mere perversion of human judgment, by the extraordinary intluenceofthe lowest class of superstitions. It is difficult to say how far, under peculiar circumstances, the credulity of mankind maybe carried. We frequently, however, observe inthe most zealous writers against witchcraft, the involuntary expression of akind of instinctive feeling of the weakness of evidence, while they are at the same time crying up for its irresistible force. In this feeling, they catch at anything that seems to offer a corrobo- ration, with little inclination to examine critically into its truth.Popular legends, and old stories and fables, thus often raise their heads among the learnedly paraded confessions of the prisoners,andhelped, no doubt, to confuse and bewilder the minds of many whoenteredupon the study of the theological andjudicial trea- tises on witchcraft, with the real wish to discover the truth. Itwas from tales like those alluded to, current still among the peas- antry in every part of the world, that they brought forward what they fondlybelievedwere independentproofs ofthe accuracy of statements, which otherwise depended onlyuponthe forced con-THE WITCHES OF THE VOSGES. 195fessions of criminals. From these latter, alone, the public wero acquainted with the astounding details of the sabbaths. But Re- migius, and other foreign writers, brought forward persons who were avowedly no witches, and who had accidentally witnessed some ofthe scenes, the description ofwhich by the actors them- selves, had caused so great a sensation. The wilds of the Vosges were celebrated as the scene of these midnight assem- blies; in the year 1583, the popular festival of the month of May was held, as usual, in the village of Lutzei, at the foot of these mountains; and at night, one of the revellers who had come from a place called Wusenbach, at some distance inthe mountains, prepared to return home, his head probably filled with the good cheer and revelry ofthe day. As he waswending his waythrough the higher partofthe mountain which lay between tho two villages, he was surprised by a sudden and unusual whirl- wind, which the more astonished him as the night was peculiarly calm. Anxious to learn the cause of this singular interruption,his curiosity led him from his path, and, looking into a retired nook, he becane suddenly aware ofthe presence ofbeings of no ordinary character. Six women were dancing round atable,covered with vessels of gold and silver, and tossing their heads in a wild manner; and near then was a man, seated on ablackbull, and apparently enjoying the scene, on which hewas quietly gazing. Of anything beyond this group, Claude Choté (for such was the man's name) was ignorant, for as he bent forward to ex- amine them more carefully, whether he made anoise, or uttered aprayer, is not said, but the whole disappeared from his eyes.After recovering from his astonishment, Claude returned to the path, and continued his way; but he had not gone far before,like Tam O'Shanter, he found that he was closely pursued by the women he had seen dancing round the table, who came on wildly, tossing their heads about, and led by a man with a black face and eagle's claws. The latter was about to strike Claude Choté, when he had the presence of mind todraw his sword, and at the sight of the naked steel, his pursuers vanished from his sight. The women, however, again made their appearance, in aless hostile manner, accompanied bythe man whom Claude hadseen sitting onthe black bull,whomhe now recognised as aper- son of his acquaintance, and to whomhe made apromisethat he would be silent on the subject of what he had seen. Hisperse- cutors then left him, and he found that he had wandered far out of hisway. After his return home he soon forgot his promise of secrecy, the story was gradually spread abroad, and Claude196 SORCERY AND MAGIC.was carried before a magistrate, and made a full confession, the consequence of which was, that some of the persons he had recognised in the mountains were placed under arrest, and one of the women, whose name is given, corroborated his story, dif- fering only in this, that she saidthey had pursued him, not be- cause he looked at them, but because he attempted to steal a sil- ver goblet from the table. Remigius gives another instance, as occurring in the year 1590, in the same part of France, and,which was most extraordinary, at mid-day. Acountryman was passing along a path inthe woods, when, turning his looks to one side, he beheld, in an open field, a number of men and wo- mendancing in a circle, all having their faces turned outward.This latter circumstance raised his curiosity, and, examining them more closely, he observed that among the rest were two or three men with feet ofgoats and oxen. Struck with sudden horror, he felt himself fixed to the spot, his legs trembled under him,and he screamed out involuntary, " Jesus, help!" The demons vanished in an instant from his sight; but, as they swept by him in rising into the air, he had just time to recognise one man as anative of his own village. The story was soon made public, the spotwas visited, a circle on the grass where they had danced was distinctly visible, with here andthere the marks of hoofs.The man who had been recognised was arrested, and his con- fession led to the discovery and punishment of several of the others, especially of the women.Toward the end of the sixteenth century, the witchcraft in- fatuation had risen to its greatest height in France, and not only the lower classes, but persons of the highest rank in society,were liable to suspicions of dealing in sorcery. We need only mention that such charges were publicly made against King Henri III. and Queen Catherine de Medicis, and that, early in the following century, they became the ground of state trials which had a fatal conclusion.•Thefollowing account is taken from one ofthe libellous pamphlets against this monarcis published by the partisans of the Ligne, under the title of Les Borock- leries de Houri de Valois, et les oblations qu'il faisoit au diable dans le bois de Vincennes Paris, 1589,"On a trouvé dernièrement au bois de Vincennes deux satyres d'argent, de la bantrar de quatre pieda. Ils étaient andevant d'une croix d'or, anmidien dela quelley avait enchasse du boisde la vraie croix de notre seigneur Jésus Christ. Lee politiques (that is, the moderate party) disent, que c'étaient des chandeliers.Cequi fait croire le contraire, c'est que, dans ces vases, il n'y avoit pas d'aiguille qui pamät pour y mettre un cierge ou une petite chandelle joint qu'ils tournaient le derrière à ladite vraie croix, et que deux anges ou deux simples chandeliers ycament été plas décens que ces estyres, estimés par les payens être des dieux des forêts, où l'on tient que les mauvais esprite se trouvent plutôt qu'en autres lieux.THE WITCHES OF LABOURD. 197

CHAPTER XVI .PIERRE DE LANCRE AND THE WITCHES OF LABOURD.

In the southwestern corner of France, stretching from the foot of the Pyrenees to the shore of the Bay of Biscay, border- ing on Spain to the south, and extending northward on the flat sandy heaths of the Landes, is a small district which, from aRoman station named Lapurdum, that occupied the site of the present city ofBayonne, received in the middle ages the name of Labourd. The country and the people were equally wild and uncultivated, the produce of the former consisting chiefly of fruits, while the latter occupied themselves principally in fishing.It was the men of Labourd who, at the commencement of theseventeenth century, carried on the fishery at Newfoundland,and they are said to have been the first whalers. Their equivo- cal positionbetween the two rival countries, France and Spain,and their alliance more by consanguinity with their Basque neighbors on the other side ofthe Spanish border than with the people to the north, seemed almost to put them out of the laws ofeither-a people separated from the rest ofthe world.Their more civilized neighbors looked upon them with con- tempt for their primitive manners, and believed that the demon had selected the wild district they inhabited as his favorite re- sort. The women, deserted a great part of the year by their husbands and sons, who were out on their fishing expeditions,were more exposed to temptation than those of any other part of France, and the witches of Labourd had become proverbial.They, it was said, caused the storms which so often visited the Bay of Biscay, and when the fishermen perished in the pursuit of their adventurous calling, it was believed that the windsCes monstres diaboliques ont été vus par messieurs de la ville (the leaders of the ligue]. Outre ces deux figures diaboliques, on a trouvé une peau d'enfant,laquelle avait été corroyće; et aur icelle, yavait aussi plusieurs mots de sorcelleria etdivers caractères. Tout ce qu'il allait souvent au bois de Vincennes,n'etait que pour entendre à ses sorcelleries, et non pour prier Dicu. "Perhaps the two satyres were antiques, against which the peasantry had al- ways a prejudice. Inearly times, when people dug up the Roman brouzes or sculp- tures, they broke them and threw them away in the belief that they were instrs- mentsofmagic. It appears from Mr. Collingwood Bruce's excellent work on the Romanwall, that this feeling still exists among the peasantry of Northumberland.17°198 SORCERY AND MAGIC.which overwhelmed them were sent bytheir wives, who had formed other connections in their absence.In the year 1609, the subject ofsorcery occupied the attention ofthe parliament of Bordeaux, under whose jurisdiction this country lay, and it was resolved to attack Satan in his head- quarters by purging the district of Labourd of his worshippers.For this purpose, a royal commission was given to two conseil- lers, or judges, of the parliament, Pierre de Lancre, and the president Jean d'Espaignet, and they went to Labourd in the month of May, in the year just mentioned, armed with full au- thority to bring all who had been seduced by the fiend to imme- diate judgment. The two commissioners remained in Labourd four months, at the end of which time they were called away by other business; but their crusade against sorcery had been an extraordinary active one, and an immense number of wretched people were sacrificed to their zeal. Pierre de Lancre, espe- cially, became soprofoundly learned inthe subject ofwitchcraft,that after his return from this expedition, he compiled alarge book on the subject, which remains as one of the most extraor- dinary monuments ofthe superstition of those ages..De Lancre was astonished at the multitude of sorcerers hefound within the limits of the small district of Labourd, andthat acountry so barren in other respects should be fertile only in servants of Satan. He attributed this to the barbarous condi.tion of the inhabitants, to the deserted state ofthe womenduringthe fishing season, and to the idle and dissolute life ofthe whole population during the rest of the year. He intimates that the priestswere nearly as ignorant and vicious as the people, that theywere the usual companions of the women during the ab- sence oftheir husbands, and that, as they allowed them to assistin the services of the church, so they joined with them in that ofthe devil, who not only gained possession of the clergy, but even of the churches themselves, in some of which he held hismeetings of witches. Thus, we are told, Labourd became the general refuge of all the demons whom the catholic missionaries had driven away from India, Japan, and other distant lands,and De Lancre gravelytells us that the English, Scotch, and other merchants, who came to purchase theirwines at Bordeaux,• Tablesa de l'Inconstance des Mauvais Angeset Demons, où il est amplement traicte des Borcies etDemons. 4to. Paris, 1612.↑ Maiede voir tant de demons et mauvais coprits, et tant de worciers et sorcieres confines en ce paysde Labourt, qui n'est qu'un petit recoing de la France, de voir quec'est la pepiniere, et qu'en nal lies del Europe, qu'on scache, il n'y a rien qui approche de nombre infiny que nous y en avons trouvé, c'est la merveille.PLACES OF ASSEMBLY. 199assured him they had seen ontheir voyage troops of demons in the shapes of monstrous men passing through the air to thatcountry."They reckon," says De Lancre, "that there are thirty thousand souls in this country of Labourd, counting those who are at sca, and that among all this people there are a few fami- lies not affected with sorcery in some one oftheir members. If the number of sorcerers condemned to the fire is sogreat, one of them said to me one day, it will be strange if I have not ashare in the cinders. Which is the cause that we see most frequently the son accuse the mother or the father, the brother the sister, the husband the wife, and sometimes the reverse. Which proximity is the cause that manyheads of families, officers, and other people of quality, finding themselves entangled in it, pre- fer suffering the incommodity that may be in this abomination which the sorcerers hold always in some doubt among their ac- quaintance, thantoseeso many executions, gibbets, flames, and fires of people who are so near in affinity to them. We were never in want ofproof; the multiplicity and the infinite number caused our horror. On our arrival they fled in troops, both by land and by sea; lower and upper Navarre and the Spanish frontier were filled with them hourly. They pretended pilgrim- ages to Montserrat and St. James's, or voyages to Newfound- Jand and elsewhere, and they raised such an alarm in Navarre and Spain, that the inquisitors came to the frontier, and wrote tous, that wewould please to send them the names, age, and other marks of the fugitive sorcerers, in order that they might send them back to us, which they said they would do willingly.And we wrote back to them earnestly, that we wished them to keep them carefully, and prevent their returning, as we were more anxious to be rid of them than to get them back. It is abad piece of furniture, which is better out of the inventory!"It was a remarkable characteristic of this country that the witches were usually young women, and many ofthose tried and brought up as witnesses were mere girls. The demons were so bold, that theyhardly thought it necessary to seek retired places for their meetings,but assembled sometimes in public thorough- fares. Thus they often met intheplacebeforeachurch, and in the churchyard-even, at times, in the church itself. They had heldsabbaths in houses in Bayonne and elsewhere. Theyoften met near Bordeaux, at thepalais Galienne, as the Roman amphi- theatre at that place was called. They met not unfrequently in the cemetry and in the ruined castle of St. Pé. Most of the200 SORCERY AND MAGIC.witches confessed that their favorite resorts were at cross-roads(carrefours). There were, however, two or three principal pla- cesofmeeting for the grand assemblies, and these were general- ly inwild and lonely situations . One ofthese was on the bleak summit ofthe mountain ofLaRhune, overlooking the sea. Another was on the coast ofAndaye, where some of the witches con- fessed they had been present, when there were at least twelve thousand persons assembled. Athird was on the landes, at aplacewhichwas called popularly Lane deAquelarre, orthe lande ofthe goat, as that was the form in which the evil oue usually presented himself there. Marie de Naguille, a girl of sixteen years, said that her mother used to take her through the air to the sabbath, under her arm, having first anointed herself on the top ofthe head with an ointment; that their sabbath was held at aplace in the pass of Ustaritz; and that when they separated they often went home on foot. Agirl of Siboro, ofthe same age,namedJeannette d'Abadie, stated that fouryears had then passed since she was first taken to the sabbath by awomannamedGra- tiane. She had since become tired of this life, and had watchedin the church of Siboro all night, in consequence of which the demon came and took her away by day; and that on Sunday the 13th of September, 1609, after watching all night, the evil one came and took her away at mid-day, in church-time, as she was laying asleep at home. She wore round her neck a higa, or am- ulet against fascination, which was made of leather, and repre- sented a hand closed, the thumb passing between two of the fin- gers; it was an article in very common use . The demon torethis fromher neck, and threw it behind the door of her chamber as they went out together.Jeannette d'Abadie said that her conductor Gratiane often tookher toNewfoundland; that they passed through the air, as though they were flying, she holding by the robe of Gratiane; and that they went in the company of other witches. At Newfoundland she saw " all sorts of people" from Labourd, who were raising storms to sink the ships and other vessels, and that they thus sunk one belonging to Marticot de Miguelcorena, of Siboro, who,being asorcerer, helped to sink his own ship. Several womentold Mariede la Ralde, a witch examined by De Lancre, that theyhad made the voyage to Newfoundland in this manner, and that there they perched onthe mast of a vessel, because, it hav- ing been blessed, they dared not enter it; and that thence they threw powders to poison the fish which the poor mariners had spread on the beach to dry. Another witch, Marie d'Aspil-THE WITCHES OF LABOURD. 201couëtte, who lived at Andaye, said that once, when at the sab- bath, she saw witches fly away in troops, and that on their re- turn two or three hours after they boasted of their feats at New- foundland, whither they had been conducted by the devil in the form of a youth of fifteen years of age. From numerous con- fessions, it appears that the favorite excursion of the witches of Labourd was to Newfoundland.The people of Labourd were generally witches from their childhood, having been introduced at atender age bytheir moth- er, or some other woman, who undertook to act as their marraine,and who was sometimes rewarded with ahandful of gold by the evil one on the presentation of a new subject. Others were in- troduced at a more advanced age, and this seems to have been specially the case with the men. Anative of the town of Nerac, named Isaac de Queyran, who was twenty-five years ofage whenhe was put onhis trial, stated that whenhe was aboybe- tween ten and twelve years of age, being then inthe service of an honest man near the town of La Bastide d'Armaignac, he went to procure a light from an old woman who lived nearthe house of his master. As he was taking a light from her fire, the old woman warned him not to stir two pots which were on it, or he would suffer for his carelessness; for, she said, they contained poisons which the "grand master" had ordered her to make.Seeing that he took an interest in what she said, she asked him if he would go to the sabbath with her, " where he would see fine things. " The boy's curiosity was excited, and he returned to her in the evening, when, it being nearly dark, and his scru- ples overcome, she anointed one of his wrists with agrease ofwhich he could not remember the nature or color, and he was immediately carried through the air, at no great elevation, to the spot where the sabbath was held, which was about aleague from La Bastide. There he saw a number of men and women dancing and screaming, with which he was so much alarmed, that he ran away home. Next day, as he was going alone to hismaster's farm, he met on the road a man of large stature, andvery dark, who told him that a woman assured him he (the boy)had promised to go to the sabbath, and asked him why he did not go. Isaac, in reply, asked what business itwas ofhis togothere,on which the dark ınan said, " Stay, stay, and I will give thee something which will make thee come!" and at the same time hebeat himwith a stick over the shoulder that he feltthe pain three days after. Subsequent to this, one day as he waspassing over the bridge of the river near La Bastide, he again metthedark man,202 SORCERY AND MAGIC.who asked him if he remembered the beating he had given him,and ifhe would not come with him, for which purpose he appointed to meet him the same evening behind the mill near the bridge.Isaac went to the place appointed, and there he saw the dark man come with agreat number of people, and he asked him if hewas ready to go with them. Isaac asked where they wanted totake him; upon which the dark man took him upon his shoul- ders to throw him into the mill-dam and drown him, " which hewould have done, but he cried out so loud, that the people came out of the mill, on which the dark man and his followers disap- peared." Two days after, Isaac was keeping watch in his mas- ter's vineyard at night, when the dark man suddenly appeared,and this time he took hold of him and carried him through the air over the sands to a lande near St. Justin, adistance of aboutaquarter of a league. There he found more than fifty persons dancing to the sound of atabor onwhich alittle black devil was playing, who resembled amanonly inhis face, which was grim and frightful to behold. Others were eating and drinking at atable, at the head of which the dark man took his seat. They danced in a circle, holding hands, and their backs turned inward.Thus they amused themselves till the cock crowed, and then the "grand master" told them to go; and most ofthem were carried home through the air; but Isaac, living near, returned on foot.Such were the stories which suggested the fancies of a Callot,Isaac de Queyran, having once commenced, went frequently to the sabbath, and continued his intercourse with the dark man tillthe time of De Lancre's terrible mission.The confessions of the witches of Labourd related chieflyto their sabbath, at which they assembled very frequently. Theordinary meetings were held every Wednesday and Friday night.But besides these and anumber ofoccasional meetings, they hadgeneral assemblies on a much more extensive scale, which were usually held at the four grand annual festivals of the church.The scenes enacted at these meetings resembled in their gene- ral features the ordinary descriptions of the sabbath in otherparts, but they are described with more minuteness. The demon who presided over these meetings appeared not always in thesame form. According to one confession, when the witches ar- rived, they found ajug in the middle ofthe place of meeting, outof which Satan rose in the form ofa goat, which became immediately of a monstrous size, and then before they separated, he became small and shrunk again into his old receptacle. Others said they had seen him like a great trunk of a tree, with an obDESCRIPTION OF THE DEMON. 203scure visage, but without arms or feet, seated on a throne. Sometimes he appeared in the shape of a large black man, with horns,and his shape more or less definite. Some said he had two faces, one in the right place, and theother inthe part more prop- erly intended for sitting than seeing. According to others, thesecond face was at the back of his head. Sometimes he ap- peared as adog, or as an ox. He is represented as sitting on athrone, more or less richly ornamented, and sometimes of gold.The ceremonies of worship, the feasting, the dance, andthe license which followed, are described in all their particulars, in amulti- tudeof confessions extorted by the two commissioners. Accord- ing to these confessions, the children were kept apart, and were not admitted to see what was going on among their elders until they had reached a certain age.Jeannette d'Abadie, of Siboro, whose confession has been already spoken of, described the demon as a hideous dark ınanwith six horns on his head, and two faces. She saw there aninfinite number of persons, many ofwhom she knew. She said that a mannamed Anduitze was employed at Siboro to give no- tice of the meetings to the sorcerers of that place; and that alittle blind musician of Siboro served as their minstrel, playing onthe tabor and flute. She saw sometimes little demons without arms amuse themselves at the sabbaths with lighting a greatfire and throwing witches into it, and afterward drawing them out unhurt. This was by way of hardening them against the punishment which eventually awaited their crimes. This per- son also described the great demon who presided as burning himselfto powder to be distributed among them for the purpose of doing mischief in the world. She had seen witches change themselves into wolves, dogs, cats, and other animals, by wash- ing their hands in a certain water which they kept in apot, and regain their natural form at pleasure. She said they were un- conscious that their acts were sinful; that they went to church as well as to the sabbaths; and that many of the priests whoofficiated at the former accompanied them also to the latter, and shared in all their excesses . She had seen the whole assemblyat the close of the sabbath proceed to the cemetery of St. Jean de Luz or of Siboro, to baptize toads, whichwere clothed in red or black velvet, with a bell at the neck, and another to their feet; and she had seen the dame of Martibelsarena dance at thesabbath with four toads, one dressed in black velvet with bells at its feet, and the other three unclothed; the one in clothes was onher left shoulder, another sat on her right shoulder, and the other two perched like birds on her wrists!204 SORCERY AND MAGIC.

•Another girl, twenty-four years of age, gave an extraordinary description of the grand sabbath. She compared it to a great fair, in which some were walking about in their own shapes,while others were transformed into dogs, cats, asses, horses, pigs ,and other animals. There were three grades of assistants at this ceremony: the children, who were kept at a distance from the rest, with white twigs in their hands, tending on troops of toads that were at pasture by the side of a stream; those who were more advanced in age, but were as yet kept in a kind of noviciate, and were allowed to see everything, but not to partake;and lastly, those who were allowed unrestrained indulgence in all the amuseinents of the meeting. Ofthe latter some appeared in veils, to make the poorer sort think they were princes and great people, who were ashamed to show their faces. She pointed out one Esteben Detzail, then in prison onthe same charge, as the man who usually held the basin of anything but holy water with which the initiated were sprinkled. She said that there were continually departures and new arrivals, and you might see them " fly, one into the air, another toward heaven, another toward earth, and another sometimes towardgreat fires that were lit here and there, like so many rockets sent into the air, or stars falling to the earth."Many of these witches gave extraordinary accounts of the manner inwhich they mixed their poisons and charms. The former were preserved in pots which they buried underground,or concealed in some very unfrequented place. Some of the ac- cused, when under examination, stated that one of their chiefhiding-places was on a precipitous cliff upon the coast near the Spanish border. Next day, which was the 19th of July, 1609,the two commissioners, with a multitude of people on horse and foot, sallied forth to the place indicated, but their efforts to reach the summit ofthe rock were fruitless, and the only result of this demonstration was to alarin the inhabitants of Fontarabia. Nextday they returned, and were more successful in climbing, but they found that thewitches had carried their treasure away.Though several witches in Labourd used a certain ointment preparatory to their voyage to the sabbath, yet this application appears not to have been absolutely necessary, as they often transported themselves thither without it. This was proved by the fact, that some of them, who were so addicted to these prac- tices that they were tempted to persevere in them even after theyhad fallen into the hands of their persecutors, went to the sabbaths from their prisons, where they could obtain no unguent.THE PRIESTS IN DANGER. 205Several witnesses deposed to having met a woman named Ne- cato at a sabbath on the coast in the direction of Fontarabia, at the time that she was known to be in prison. On another oc- casion, six children declared that they had been taken to a sab- bath on the summit of the mountain La Rhune by a witch of Urrogne, named Marissans de Tartas, who was on that very night confined in prison. La Rhune is a lofty mountain, its base stretching into three kingdoms, France, Navarre, and Spain,and its summit seems to have been a very favorite resort of the witches of these parts. Marie de la Parque, agirl ofAndaye,of the age of nineteen or twenty, and several others, deposed that they were present at a sabbath held onthe top ofthis noun- tain, when a woman named Domingina Maletena, made awager with another which could leap farthest, and that Dominginawent at one leap from the top of the mountain to the sands between Andaye and Fontarabia, a distance of nearly two leagues, while her rival dropped in the town of Andaye, before the door of one of the inhabitants. The other witches flew in a crowd afterthem to adjudge the victory.The witches of Labourd were known not only by marks on the body, but theyhad generally adiminutive mark in the left eye, described as resembling a frog's foot. Our two commis- sioners had with them a surgeon from Bayonne, who, from his extensive practice in examining witches, had attained to awon- derful skill in discovering their marks, and a girl of seventeen,who had an instinctive knowledge of them; they employed the surgeon to examine the old women, while the girl was employed upon the younger members of the sex. Their marks were discoveredbypinching and pricking them with a pin.We might till a volume with the strange stories told by these Basque witches. Their alarm at the arrival of De Lancre and his companion was not without reason, for within a short time the arrests were so numerous, that it was hardly possible to pro- vide prisons to hold them. Some of the prisoners confessed that the devil himself was terrified, and they said that he had made several attempts to kill or bewitch the two commissioners,but that he had found himself powerless against their persons.From judging the lower orders, DeLancre andhis companion proceeded to the better class, and especially to the priests, of whose character in Labourd he gives us a very low estimate.The first they arrested was an old man, apriest ofBayonne,who confessed, and was condemned to death. The execution ofthismancaused agreat sensation at Bayonne and throughout 18206 SORCERY AND MAGIC.the whole country of Labourd. Other priests were accused and placed under arrest, and the alarm was so great, that many of the clergy fled the country, and others pretended vows to Notre Dame ofMontserrat, as apretext for absenting themselves. The eager- ness of the clergy to leave was construed into an evidence, or at least a ground for suspicion, oftheir guilt. The commission- ers arrested seven ofthe mostnotable inthe whole country, who hadcharge ofsouls inthe best parishes of Labourd, and ofthese two especially were notoriously criminal, Migalena, a priest of Siboro, aged nearly seventy years, and Master Pierre Bocal, of the same place, aged twenty-seven. These were both accusedof burlesquing the ceremonies of the church in the devil's sab- baths, inaddition to all the criminal and scoffing acts laid to thecharge ofthe other witches. There were twenty-four witnesses who declared they had seen Migalena at the sabbaths, and sev- enteen who brought a similar charge against the other, so that they were both convicted and executed, but they made no con.fession. The other five priests, aware that the date ofthe com- mission of their two judges was near its expiration, made an appeal to the bishop of Bayonne, although they knew he had consented to the execution of the two others. The commissionexpired on the first November, and the commissioners left the five priests unjudged, and theyperhaps escaped, tothe great re- gret oftheir persecutors.De Lancre, after filling the country of Labourd with death and consternation, returned to Toulouse. He took so much interestin the subject of sorcery, that he soon after published another large quarto volume on the same subject, in 1622, under the titleof" L'incrédulité et mescréance du sortilége pleinementconvain- cue." His fellow-inquisitor, D'Espaignet, contented himselfwithwriting a Latin poem on the witches of Labourd, which heprinted at the commencement of De Lancre's work, and in which heboasts of the havoc they had made among the follow- ers of Satan.Nuper relicto Cantabrům ainu, datia Partimfagm, partim rogo,Bagia, refixoque ostio Proserpin Regol, ipsius peculium Postquam anximus, torbe ut Charontis cymbala Impar sceleste vix natet,Yatalie grue dum movemus calculos,Nigrumque Theta provalet Gendebam ab hac prorsus redemptam mecruce,BatJam retectia demoram Veruutiis: Inrvas, stryges docuameram,Dulci paratusotio.MAGIC IN SPAIN. 207

CHAPTER XVII. MAGIC IN SPAIN; THE AUTO- DA- FE OF LOGRONO.

Wemay probably explain the notorious character of the in- habitants of Labourd at this time by supposing that the popula- tion of the Basque provinces had retained, like the Welch in England, alarge portion of the early superstitions of their race,and that these had so much influence on their minds, that undera sudden excitement the whole mass of the people were led to believe themselves witches. This view of the question is strengthened by the fact, that the Basque provinces on the other side of the border were proverbial throughout the southern pen- insula as the principal haunt of the witches of Spain. Messire Pierre de Lancre complains of the number of sorcerers who fled from French justice to seek refuge in Spain; but they found Spanish justice equally relentless, for the inquisitors ofthe southcameuponthem, and seized upon all alike, Frenchmen or Span- iards, until they had taken so manyprisoners that they were(to use De Lancre's ownphrase),fort empêchez, to knowhowtodeal with them all.Spainwas always looked upon as in some sort the special country of superstition; inthe belief of the middle ages it was the cradle of sorcery and magic. The inquisition was taking root in the different provinces of the Spanish peninsula during the middle of the fifteenth century, and it found there a rich har- vest among the superstitions of the Christians, andthe unbelief ofthe Moors and Jews. Alfonso de Spina, a Franciscan ofCas- tile, where the inquisition was not then established, wrote, about the year 1458 or 1460, a work especially directed against here- tics and unbelievers, in which he gives a chapter on those arti- cles of popular belief which were derived fromthe ancienthea- thendom of the people. Among these, witches, under the name ofzurguine (jurgina) or bruxe, held aprominentplace. But the Spanish friar of the fifteenth century, with much more good sense than was shown in later and more enlightened ages, taught that the acts attributed to this class of offenders, such as their power of transporting themselves through the air to distant localities in an incredibly short space of time,their entering houses, and the various criminal acts, which were the object and result of their transit, their power oftransforming themselves, &c., existed on208 SORCERY AND MAGIC.ly in the imagination. He believed, however, that the people whobore the character of witches were deluded wretches, whoseminds being prepared for his service, the devil made use of them as instruments of evil. He tells usthat in his time these offenders abounded in Dauphiny and Gascony, where they assembled ingreat numbers by night on a wild table-land, carrying candles with them to worship Satan, who appeared in the form of a boar onacertain rock, popularly known by the name Elboch de Bi- terne, and that many of them had been taken by the inquisition of Toulouse and burnt. From that time we find, in Spanish his- tory, the charge of witchcraft and sorcery not unfrequently brought forward underdifferent forms and circumstances, of which several remarkable examples are given by Llorente in his histo- ry of the inquisition in Spain.The first auto-da-fe against sorcery appears to have been that of Calahorra, in 1507, when thirty women, charged before the inquisition as witches, were burnt. In 1527, a great number ofwomen were accusedin Navarre of the practice of sorcery,through the information of two girls, one of eleven, the other only of nine years old, who confessed before the royal coun- cil of Navarre that they been received into the sect of the jur- ginas, and promised, on condition of being pardoned, to dis- cover all the women who were implicated in these practices.The two children declared that by inspecting the left eye of the personaccused, they knew instantly if she were a witch or not;andhaving pointed out a district where they were numerous, and where theyheld their assemblies, the council sent acommission- er thither with them, attended by an escort of fifty horsemen.Ateach village orhamlet theycameto, they confinedthe twogirls separately in two houses, and brought all persons suspected of witchcraft in that neighborhood before them both in succession.All those womenwho happened to be declared to be witches by both girls, were adjudged to be guilty, and were thrown into pris- on, where they were soon forced to make confessions. They declared that their society consisted of a hundred and fifty women; that on the reception of anew proselyte, if she were of amarriageable age, ayoung man, well made and robust, was given toher as a companion; that she was made to deny her Christianity; and that when this ceremony took place, a black goat appeared suddenly in the middle of a circle, and walked round it several times; that as soon as they heard the hoarse voice of this animal, they all began to dance, to a noise which resembled that of a trumpet; that they next kissed the goat in

THE WITCHES FOUND GUILTY. 209the same manner as has been described in other relations; and then they feasted on bread, wine, and cheese; after this was done, their male companions were changed into goats, and bore them through the air to the place where they were to work mis- chief; they said they had poisoned several persons by the order of Satan, and that for this purpose he introduced them into their houses through the windows or doors. Theyhad general assem- blies the night before Easter, and on the grand festivals of the church, at which they indulged in all the excesses of the witch- es' sabbath. We are assured by the historian who has recorded these events (Don Prudencio de Sandoval) that the commission- er took one of the witches and offered her pardon if she would perform before him the operation of sorcery, so as to fly away in his sight. Tothis proposal she agreed, and having obtained pos- session of the box of ointment which was found upon her when arrested, she went up into a tower with the commissioner, and placed herself in front of awindow. A number of other per- sons, we are assured, were present. She began by anointing with her unguent the palm ofher left hand, her wrist and elbow,and by rubbing it under her arm, and on the groin and left side.She then said with a loud voice, " Art thou there?" All the spectators heard avoice in the air replying, " Yes, I am here."The woman then began to descend the wall of the tower with herhead downward, crawling on her hands and feet like a lizard; .and when she was half way down, she took a start into the air,and flew away in view of all the spectators, who followed her with their eyes till she was no longer visible. The commission- er offered a reward to anybody who would bring her back, and two days afterward she was brought in by some shepherds who had found her in the fields . When asked by the commissioner why she did not fly away far enough to be out of the reach of her pursuers, she said that "her master" would not carryher further than three leagues, at which distance he left her in the fields where the shepherds found her. The witches arrested on this occasion, after being found guilty bythe secularjudges, were handed over to the inquisition of Estella, and there condemned tobe whipped and imprisoned.The moment the attention of the inquisition was thus drawn to the crime of sorcery, the prevalence ofthis superstition inthe Basque provinces became notorious; and Charles V., rightly judging that it was to be attributed more to the ignorance of the population of those districts than to any other cause,directed that preachers should be sent to instruct them.18210 SORCERY AND MAGIC.-The first treatise in the Spanish language on the subject of sorcery, by a Franciscan monk named Martin de Castañaga, was printed under approbation of the bishop of Calahorra in 1529.About this time the zeal of the inquisitors of Saragossa was ex- citedbythe appearance ofmany witches who were said to come from Navarre, and to have been sent bytheir sect as missiona- ries to make disciples of the women of Aragon. This sudden witch persecution in Spain appears to have had an influence on the fate of the witches in Italy. Pope Adrian IV., who was raised to the papal chair in 1522, was a Spanish bishop, and had held the office of inquisitor-general in Spain. In the time of Julius II ., who ruled the papal world from 1503 to 1513, a sect ofwitches and sorcerers had been discovered in Lombardy, who were extremely numerous, and had their sabbaths and all tho other abominations of the continental witches. The procood- ings against them appearto have boen hindered by adispute bo- tween the inquisitors and the secular and ecclesiastical judges who claimed the jurisdiction in such cases. On the 20th ofJuly, 1523, Pope Adrian issued a bull against the crime of sor- cery, placing it in the sole jurisdiction of the inquisitors. This bull perhaps gave the new impulse to the prosecution of thewitches in Spain Of the cases which followed during more than a century, the• most remarkable was that of the auto-da-fe at Logroño on the 7th and 8th of November, 1610, which aroso in some ineasure fromthe visitation of the French Basque province in the preceding year. The valley ofBastan is situated in Navarre at the foot of the Pyrenees, on the French frontier, and at no great distance from Labourd. It was within the jurisdiction of the inquisition established at Logroño in Castile. The mass of the population of this valley appear to have been sorcerers, and they held their meetings or sabbaths at a place called Zugarramurdi. Their practices were brought to light in the following manner. Alittlegirl from the neighboring French territory was sent to board withawoman of Zugarramurdi, who was one of the witches, and wasin the habit of taking the child with her to their assemblies--shewas as yet too young to be formally initiated. After her return home, the child, having reached a proper age, became a witch at the instigation of one of her countrywomen, but she subse- quently repented, and obtained absolution from the bishop of Bayonne. She afterward went again to reside at Zugarramurdi,where meeting one day awoman of the place named Maria de Jurreteguia, she told her that she knew she was awitch. When

THE WITCHES OF BASTAN. 211the husband of Maria heard this, he loaded her with reproaches,and having been confronted with the accused, she was obliged to confess her fault. Maria was immediately carried before the inquisition of Logroño, and she was given to expect her pardon in return for a full confession ofthe practice ofher associates.Maria de Jurreteguia was the wife of Estevande Navalcorrea.Terrified at the accusation of the French girl, and the anger of her husband, she made a full confession to the inquisitors of Logroño, in which she gave a detailed account of the pro- ceedings of the " sect" of sorcerers, which was afterward con- firmed by the confessions of eighteen of her accomplices, who wero arrested in consequence ofthe information she gave. Shehadboon awitch from her infancy, having been introduced to the witches' meetings by hor maternal aunts Maria and Juana Chipia. She had recently left her evil ways, and made acon- fession to and received absolution fromthe curó of Zugarra- murdi, in consequence ofwhich she had been persecuted by the devil and the other witches. She said that when her aunts tookher tothe sabbath meetings they passed out ofthe house through little holes in the doors, the latter being locked. Among her practices, she said that she had often deceived apriest who was fond of hunting, by taking the form of ahare, and leading him along course. Miguel de Goiburu was king of the sorcerers of Zugarramurdi; he said that he was once at a meeting afthe sorcerers in a spot on the French side of the frontier, at which more than five hundred persons were present, on which one of his party, Estefania de Tellechea, exclaimed in astonishment,"Jesus, what a crowd!" and the whole scene disappeared, and the assembly separated in the utmost consternation. On another occasion, a witch named Maria Escain having persuadad a sail- or to join their society, at the first meeting which he attended,hewas so astonished at the horrible figure of the devil, that he cried out involuntarily, " Jesus, bow ugly he is!" on which the mecting broke up inthe same manner. His brother, Joanes de Goiburu, confessed that he hadplayed on the tabor when the witchesdanced at the meetings; and that one day, having acci- dentally prolonged their meeting till after cock-crow, his imp disappeared, and he was obliged to return to Zugarramurdi on foot. The wife ofthis man, Graciana de Barrenechea, was their queen. She told a story ofherjealousy ofanother witch named Maria Joanes de Oria, because the latter was too great afavor- itewith the devil; and after succeeding in seducing the evil one into anact of infidelity, she obtainedhispermissiontopoisonher212 SORCERY AND MAGIC.rival. Juan de Sansin, the cousin of Miguel de Goiburu, con- fessed that his office had been to play on the flute at the sab- baths. Martinde Vizcaywas the overseer of the children who came to the assembly, and it was his business to keep them at adistance, where they could not see what took place between the demon and his victims. Two sisters, Estefania and Juana de Tellechea, confessed like the others that they had done much injury to the persons and properties of their neighbors who did not belong to their society. The latter said that one day, ac- cording to an ancient usage of the place, the inhabitants of Zugarramurdi assembled in the evening of St. John's day to elect aking of the Christians and aking of the Moors, who were to command the two parties of Christians and Moors in the sham fight which took place several times in the year for their amuse- ment. It was in the year 1608, and her husband was elected king ofthe Moors. He was not a sorcerer, and as he received that night the visits of his neighbors to compliment him on his mock dignity, she was obliged to remain at home to do the hon- ors of the house, and was thus hindered from attending the witches' assembly. In spite of this reasonable excuse, Juana was condemned at the next sabbath to be severely whipped by Juan de Echalaz, a smith, who held the office of the devil's executioner.asAll the persons arrested on this occasion agreed in their de- scription of the sabbath, and of the practices of the witches,which in their general features bore a close resemblance to those of the witches of Labourd. The usual place of meeting was known here, as in Labourd, by the popular name of Aque- larre, aGascon word, signifying the meadow ofthe goat. Their ordinary meetings were held on the nights of Monday, Wednes- day,and Friday, every week, but they had grandfeasts on the principal cipal holydays holyd of the church, such Easter, Pentecost,Christmas, &c. All these feasts appear to have been fixed by the Christian teachers at the period of older pagan festivals .The form ordinarily assumed bythe demon when a new convert was to be received, was that of a man with a sad and cholericcountenance, very black and very ugly. He was seated on alofty throne, black as ebony, and sometimes gilt, with all the ac- cessories calculated to inspire reverence. Onhis head was acrown of small horns, with two larger ones behind, and anotherlarger one on the forehead; it was the latter which gave a light somewhat greater than that ofthe moon, but less than that of the sun, which served to illuminate the assembly. His eyes wereTIME OF THE SABBATH. 213large and round, and terrible to look at; his beard like that of agoat, and the lower part of his body had the form of that ani- mal: his feet and hands were like those of a man, except that the ends of his fingers were curved like those ofa bird of prey and ended in long pointed nails, and his toes were like those of agoose. His voice bore some resemblance to the braying of anass, his words being ill articulated, and in alow and irregu- lartone.Such was the demon of the Basque superstitions. His wor- ship was conducted with the same forms and ceremonies as in Labourd. The hour of meeting was nine o'clock in the evening,and the assembly generally broke up at twelve. After the wor- ship ofthe demon, followed a travestie ofthe Christian mass, at which the king and queen of the sorcerers officiated as priests.After the mass was finished, came the usual scene of licentiousness. Many of their ceremonies were accompanied with popu- lar rhymes in Spanish. Thus when the witches and sorcerers were married together after the devil's mass, the devil said to them:-"Estaes buena parati,Este paratilotoma."And as new sorcerers arrived at the sabbaths, the assembly chantedjoyfully the couplet:-"Alegremonos alegremos,Que gente nueva tenemos."After the scene last alluded to, the tables were spread, andwe are told that they were always covered with dirty table-cloths.Their favorite viands were the flesh of men, women or children,recently dead, whom they had dug up from their graves, and it was generallythe nearest relatives of the deceased who assisted in preparing them for the feast. Little demons served at table.After the feast, theyall danced together in the wildest confusion.Atone of their sabbaths there was adancing-girl, who, to the sound ofcastanets (castanuelas), made such extraordinary capers,that all the witches were in admiration, and one of them ex- claimed, " Jesus, how she leaps!" on which the whole scene disappeared, and the person who had uttered the imprudent ex- clamation was left alone to find her way home how she could.Atthe next meeting she was severely beaten for her offence.Each new witch had atoad given to her, which was her imp,and always accompanied her to her meetings. From this ani- mal she extractedher most deadly poison. Before they left the214 SORCERY AND MAGIC.sabbath, the demon preached to them on the duties they had contracted toward him, exhorted him to go and injure their fellow- creatures, and to practise every kind of wickedness, and gave them powders and liquors for poisoning and destroying. He often accompanied them himselfwhen some great evil was to be done, and to carry their purposes into effect they changed them- selves into the forms of vermin, or of animals, or birds ofprey.Inthese expeditions,whenthey took place by night, the demon carried the arm ofan unbaptized infant, lit at the ends ofthe fin- gers which served the place of a candle or torch. When they entered people's houses they threw a powder on the faces of the inmates, who were thrown thereby into so deep a slumber that nothing could wake them, until the witches were gone.Sometimes the demon opened the mouths of the people in their beds, and the sorcerer placed something on the tongue which produced this sleep. The charm was then accompanied with the words-"Delas mortiferas aguasDos tragos dizenteapplico,Conquienlos polvosde sagas Ymocras rabiando tisico."Sometimes they threw these powders on the fruits of the field,andproducedhail which destroyed them. On these occasions,the demon accompanied them in the form of a husbandman, and when they threw the powders they said,"Polvos, polvos,Pierda setado,Quedenlos nuestros,Yabrasense otros."When they were not inclined to do any of these destructive injuries, they amused themselves with creating phantoms which theythrew inthe way oftravellers to frighten them.Sometimes the witches and sorcerers went from their sabbathto attend a larger meeting, which was held at Pampeluna, where they went to worship a great demon, named Barrabam, who was higher indignity than the other devils, and his ceremonies were attendedwith greater pomp. They called him " the grand master." Then they went all in abody and passed over the frontier into France, where they met other troops of sorcerers, and they were then so numerous that one ofthe deponents said that when the assembly broke up, the sky was completely clouded with the troops ofwitches flying away in all directions.• These rhymes are taken from the report of this transaction given in De Lan.ere; they bear a singular rosembiance in general character to those of the Boottish wisches that will be given in a subsequent chapter.OPINIONS OF THE SPANISH DOCTORS. 215The toad acted avery important part inthe witchcraft ofthe Basque provinces. When the new witch was presented to the meeting for the first time, the toad was given into the care ofher marraine, until the convert had completed her noviciate, and was considered fit to receive it into her ownkeeping. It wasdressed in a little sack, with a capuchin or cowl, through which the head passed, and open under the belly, where it was tied with a band,which served as a girdle; this vest was generally made ofgreen or black cloth, or velvet. It was to be taken great care of, and tobe often fed and caressed. It was one of its duties to keep its mistress or master in mind ofthe time for attending the sab- bath, and to wake him at the necessary time if he should be asleep. The toad also furnished the liquor with which the witches rubbed different parts of their bodies when they were preparing to go to their assemblies, and by which they were enabled to flythrough the air, carrying the reptile with them.Sometimes the sorcerer travelled thither on foot, and then the toad preceded, taking large leaps, andthey passed over immense distances in a few minutes, as when they fled through the air.If the meeting were accidentally prolonged till after cock-crow,the toad disappeared; and the sorcerer found himself reducedto his natural powers; but the animal itselfsoon reappeared inthe place where it was usually kept.The witches among themselves enjoyed different degrees of rank and estimation, according to their intimacy with the evil one, and their zeal and aptitude to work mischief. Itwas to those only whom he held in the highest esteem, that Satan im- parted the more deadly poisons, and he often assisted in person at their composition.The auto-da-fe of Logroño, as far as it related to the sect of the sorcerers of Zugarramurdi, caused a great sensation, and brought the subject of witchcraft under the consideration ofthe Spanish theologians. These were so far more enlightened than the body of their contemporaries in other countries, that theygenerally leaned to the opinion that witchcraft was amere de- lusion, and that the details of the confessions of the miserablecreatures who were its victims were all creations ofthe imagi- nation. They were punished because their beliefwas aheresy,contrary to the doctrines of the church. Llorente gives the ab- stract of atreatise on this subject by a Spanish ecclesiastic named Pedro de Valentia, addressed tothe grand inquisitor in consequenceofthe trial at Logrono in 1610, and which remained inmanuscript among the archives ofthe inquisition. Thiswriter216 SORCERY AND MAGIC.adopts entirelythe opinion that the acts confessed bythe witches were imaginary; he attributes them partly to the method in which the examinations were carried on, and to the desire of theignorant people examined to escape by saying what seemed to please theirpersecutors, and partly to the effects ofthe ointments anddraughts which they had been taught to use, and which were composed of ingredients that produced sleep, and acted uponthe imagination and the mental faculties. "

CHAPTER XVIII . ADVENTURES OF DOCTOR TORRALVA.

SPAIN had not in the sixteenth century ceased to be celebrated for its magicians, as we learn from a variety ofallusions in wri- ters of that and the subsequent periods. We have seenthat it was then the country from which magical rings were procured,and that it was equally with other lands the scene of treasure- hunting and of witchcraft. Nor was it wanting in great magi- cians. One of these gave considerable celebrity to the village of Bargota, near Viana, in the diocese of Calahorra. The curé ofBargota, who is well known to every reader of the glorious ro- mance of Cervantes, astonished the territories of Rioja and Navarre by his extraordinary feats . Among other exploits he was inthe habit of transporting himself to distant countries, and re- turning in an incredibly short space of time. In this way hewitnessed most of the remarkable occurrences of the wars inItalyatthe commencement of the sixteenth contury, inwhich Spainhad a special interest, and he announced his intelligence the same day at Viana and Logroño. He was forewarned of each event by the demon, his familiar. The latter told him one daythatthe pope would that night die aviolent death. Itap- pears that his holiness had an intrigue with a lady whose hus- band held a high office in the papal court. The latter was afraid to complain openly, but he was none the less eager for revenge, and he joined with some desperate ruffians in aplot to take away the pope's life. The demon was of course rejoiced at the prospect of evil, but his friend the curé determined to

On this subject the reader is referred to Salverte's Philosophy of Magic, by W. Thomson, voi ii , chapters 1 and 2. 8vo. Bentley, 1846.

cheat him and save the head of the church from the danger which threatened him. He pretended to be seized with an eager desire to proceed to Rome, that he mighthear the rumors towhich such a remarkable occurrence must give rise, and to witness thepope's funeral. The desire was no sooner expressed than it was gratified. On his arrival at the eternal city, the curé hastened to the papal palace, forced his way into the presence of the sovereign pontiff, and told him the whole particulars of the plot against his life, and thus defeated thedesigns of the con- spirators . After having thus outwitted him, the curé wished to have no further intercourse with Satan; he made avoluntaryconfession to the pope, and in return for the signal service he had performed, his holiness gave him afull absolution. On his return, he was delivered, as a matter of form, into the custody ofthe inquisitors of Logrono, but he was acquitted, and restoredtohis liberty.There lived at the same time a magician who gained far greater celebrity than the curé ofBargota, and who adopted the same extraordinary mode of travelling. This was Doctor Eugenio Torralva, a physician in the family ofthe admiral ofCas- tile. Torralva was born at Cuenca,but at the age of fifteen he was sent to Rome, where he became attached to the bishop of Volterra, Francesco Soderini, in the quality ofapage. Henow pursued with great carnestness the study ofphilosophyandmed- icine, under Don Cipion and the masters Mariana, Avanselo,and Maguera, until he obtained the degree ofdoctor in medicine.Underthese teachers, Torralva learned to have doubts of the im- mortality of the soul and the divinity of Christ, and made great advances in skepticism. About the year 1501, when he was already practitioner actitioner inmedicineat Rome, he forıned avery intimate acquaintance with ono Master Alfonso, a manwho had first quitted the Jewish faith for Mohammedanism, fromwhich hehad beenconverted to Christianity, and he had then finally adopted natural religion or deism. This inan's discourses overthrew the little faith that still remained in Torralva's mind, and he became aconfirmed skeptic, although he appears to have concealedhis opinions from the world,and perhaps he subsequently renounced them.a

• Torralva, un grande hombre, ynigromante,

Medico, y familiar del admirante.LUIS CAPATA, CARLO FAMOSO, cantoxxviii.The authority for the details of the history of this extraordinary personageis Llorente, whoderived his information from the original papers relating tohis trial,preservedinthearchives ofthe inquisition. Part ofthe story is toldratherdiffer ently inthe metrical history ofCapata.19218 SORCERY AND MAGIC.Among Torralva's friends at Rome was a Dominican monk,calledBrother Pietro, who told him one day that he had in hisservice " an angel of the order of good spirits," named Zequiel,whowas so powerful in the knowledge of the future and of hid- denthings that he was without his equal in the spiritual world,and ofsuch apeculiar temper that, while other spirits made bar- gains with their employers before they would give them their services, Zequiel was so disinterested that he despised all con- siderations ofthis kind, and served only in friendship those who placed their confidence in him and deserved his attachment.The least attempt at restraint, Brother Pietro said, would drive him away for ever.Torralva's curiosity was excited, and whenBrother Pietro generously proposed to resign the familiar spirit to his friend,the offer was eagerly accepted. It appears that the person most concerned in this transaction made no objection to the change of masters, and at the summons of brother Pietro, Zequiel made his appearance, in the form ofa fair young man, with light hair,and dressed in a flesh-colored habit and black surtout. He addressed himself to Torralva, and said, " I will be yours as long as you live, and will follow you wherever you are obliged to go."From this time Zequiel appeared to Torralva at every change ofthe moon, and as often as the physician wanted his services,which was generally for the purpose of transporting him in ashort space of time to distant places. In these interviews, the spirit took sometimes the semblance of a traveller, and some- times that of a hermit. In his intercourse with Torralva, he saidnothing contrary to Christianity, but accompanied him to church,and never counselled him to evil; from which circumstancesthe physician concluded that his familiar was agood angel. He always conversed in the Latin or Italian language .Rome had now become to Torralva a second country; but about the year 1502 he went to Spain, and subsequently he trav- elled through most parts of Italy, until he again fixed himself at Rome, under the protection of his old patron the bishop of Volterra, who had been made a cardinal on the 31st of May, 1503.With this introduction he soon obtained the favor of others ofthe cardinals, and rose to high repute for his skill in medicine.Having met at this time with some books on chiromancy, he became an eager student in that art, in the knowledge of which he subsequently surpassed most of his contemporaries. Tor- raiva owed his medical knowledge partly to his familiar, who taught him the secret virtues of manyplants, with which otherTORRALVA AND ZEQUIEL. 219physicians were not acquainted; and when the practitioner took exorbitant fees, Zequiel rebuked him, telling himthat, since he had received his knowledge for nothing, he ought to impart it gratuitously. And when on several occasions Torralva was in want ofmoney, he found a supply in his chamber, which he be- lieved was furnished him by the good spirit, who, however,would never acknowledge that he was the secret benefactor who had relieved him from his embarrassment.Torralva returned to Spain in 1510, and lived for sometime at the court of Ferdinand the catholic. One day Zequiel, whose informations were usually of a political charactor, told him that the king would soon receive disagreeable nows. Torralva inmediately communicated this piece of information to Ximenes de Cisneros, archbishop of Toledo (whowas subsequently raised tothe dignity of cardinal, and made inquisitor general ofSpain),and the grand captain Gonzalo Fernandez de Cordova. The saine day a courier arrived with despatches from Africa, con- taining intelligence of the ill success of the expedition against the Moors, and of the death of Don Garcia de Toledo, sonof the Duke of Alva, who commanded it.Torralva seems to have made no secret of his intercoursewith Zequiel. He had received his familiar from amonk, and the spirit is said to have shown himself to the cardinal of Vol- terra at the physician's wish; the latter now did not hesitate to acquaint the archbishop of Toledo and the grand captainhow he came by his early intelligence. The archbishop earnestly desired to be permitted tohave the same privilege as the Italian cardinal, and Torralva wished to gratify him, but Zequiel re- fused, though he softenedhis refusal by telling him to inform the archbishop that he would onedaybe a king, a prophecy which was believedto be fulfilled when he was made absolute governor of Spain and the Indies.The physician was frequently favored with revelations of this kind. On one occasion, when Torralva was at Rome, Zequiel told him that his friend, Pietro Margano,would lose his life ifhe went out of the city that day. He was not able to see him in order to warn him of his danger, and Pietro went out of Rome and was assassinated. Zequiel told him on another occasion that the cardinal of Sienna would end his life inatragical man- ner, which was verified in 1517, after the judgment ofPope Leo X. , against him. Torralva re-established himself in Rome in 1513, and soon after his arrival he had agreat desire to see his intimate friend, Thomas de Becara, who was then at Venice;220 SORCERY AND MAGIC.uponwhich Zequiel took him thither and back in soshort aspace of time that his absence was not perceived by his friends at Rome.Itwas not long before he again returned to Spain, where, about theyear 1516, the cardinal of Santa Cruz, Don Bernardino de Car- bajal, consulted him on a subject of some importance. ASpanish lady named Rosales had complained to Don Bernardino that her nights were disturbed by a phantom which appeared in the form of a murdered man. The cardinal had sent his physician, Dr.Morales, who watched at night with the lady, but saw no appa- rition, although she gave him notice of its appearance, and point- edout the place where it stood. Don Bernardino hoped to know more of the matter by the means of Torralva, and he requested him to go with the physician Morales to pass the night in the lady's house. They went together and an hour after midnight they heard the lady's cry of alarm, and went into her room,where, as before, Morales saw nothing. But Torralva, who wasbetter acquainted with the spiritual world, perceived a figure re- sembling adead man, behind which appeared another apparition inthe form of a woman. He asked with a firm voice, " Whatdost thou seek here?" to which the apparition replied, " A treas- ure, " and immediately disappeared. Torralva consulted Zequiel onthis subject, and was informed that there was buried under the house a corpse of a man who had been stabbed to death with apoignard.Torralva was soon at Rome again, and among his more inti- mate friends, there was Don Diego de Zuñiga, a relative of the duke of Bejar, and brother to Don Antonio, grand prior of the order of St. John, in Castile. In 1519, the two friends returned to Spain together. On their way, at Barcelonetta near Turin,whiletheywere walking and conversing with the secretary Aze- vedo (who had been adjutant-general of the Spanish armies in Italy and Savoy) , Azevedo and Zuñiga thought they saw some- thing indefinable pass by Torralva's side. He told them it was his angel Zequiel, who had approached him to whisper in his ear. Zuñiga had a great desire to see Zequiel, but Torralvacould not prevail with the latter to show himself. At Barcelona,Torralva saw in the house of the canon, Juan Garcia, a book ofchiromancy, and in the margin of one of the leaves was written amagical process to enable aperson to gain money at play.Zuñiga, who appears to have been a man of no very exalted mo- rality, wished to make himself master of this art, and Torralva copiedthe characters, and told his friend that he must write themTORRALVA'S VOYAGE TO ROME. 221with his own hand on paper, using for ink the blood ofabat, and that the writing must be performed on aWednesday, because that daywas dedicated to Mercury. This charm he was to wear on his person when at play.In 1520, Torralva went againto Rome. Being at Valladolid,he told Diego de Zuñiga of his intentions, informing him that he had the means of travelling there with extraordinary rapidity,that he had but to place himself astride on a stick, and he was carried through the air, guided by a cloud of fire. On his arri- val at Rome, he sawthe cardinal of Volterra and the grand prior of the order of St. John, who were very earnest with him that he should give them his familiar spirit. Torralva entreated Ze- quiel to comply with their wish, but invain. In 1525, Zequiel recommended him to return to Spain, assuring him that he would obtain the place ofphysician to the infanta Eleanora, queen dow- ager of Portugal, and subsequently consort to François I., of France. Torralva obeyed the suggestion ofhis monitor, and ob- tained the promised appointment. It was after his return to Spain, and before he obtained this appointment, that acircuinstance occurred which added greatly to Torralva's celebrity. On the evening of the fifth of May, of the year last mentioned (1525), the physician received avisit from Zequiel, who told him that Rome would be taken next day by the troops of the emperor," and Torralva desired to betaken toRome to see this important event. They left Valladolid to-•Catapa, whogives an account ofthis voyare according to the populartradition,makesTorralva leave the admiral's town of Medina de Rioseco instead of Valla- dolid. He says that Torralva was sitting pensive and sad in his chambercontem- plating the sky, when Zequiel appeared to him, who is describedthus:i"Zaqueil ud familiar, qu'en la figura Deun viejo sano ant'el se aparescia.Con un bordon, y en cuerpo en vestidura Blancaque hasta el suclo le cubria;Ycon la barba blanca ala cintura,Comoassi tan pensoso estar le via,Enla cerrada pieça en este instante Seaparescio Torralva nigromante."CARLO FAMOSO, cant xxZequiel asked himwhyhe was pensive, towhich be replied that hewas puzzled withthe stars. The familiar then informed him that the constable ofBourbonwas beforeRome, which would be taken next day."Havra sangre ycrueldad en abundancia,Deque yoespero haver muy grand ganancia."Capata imagined that the familiarmight be ademon, and that he would natural- lydelight inthe horrors which attended the sackofRome.19222 SORCERY AND MAGIC.gether at eleven o'clock at night, on foot, as if to take a walk;but at a short distance from the town Zequiel gave his compan- ion a stick full of knots, and said, " Shut your eyes, and fear nothing; take this in your hand, and no harm will happen to you." After a little time, at Zequiel's bidding, Torralva opened hiseyes, andhefound himselfso near the sea that he could have touched the water with his hand; and the black cloud which had previously enveloped him gave place immediately to so bright alight, that he was afraid ofbeing burnt. Zequiel saw his alarm,and rebuked him for it in a familiar phrase, " No temas, bestia fiera!" (fear nothing, stupid fellow). Torralva then shut his eyesagain, and after awhile felt himselfonthe solid ground, and heard his companion bid him open his eyes, and see if he knew where he was. He recognised the city of Rome spread out before him, and knew that he was standing on the tower of Nona.The clock of the castle of St. Angelo wasjust striking the hour ofmidnight, so that they had been exactly one hour on their jour- ney. The city was shrouded in night, and they waited till day- break, when they passed through the different parts of the city,and witnessed the events of that terrible day, the attack of the besiegers, the death of the constable of Bourbon, the flight of the pope into the castle of St. Angelo, the terror and slaughterof the citizens, the pollution of the churches, and the wild riotof the conquerors. It took them an hour and a half to return to Valladolid, and when Zequiel left the doctor there, he said to him, " In future you will believe all I tell you. " Torralva imme- diately made public all hehad seen during this extraordinary ex- cursion, and when in due course oftime news arrived of the cap- ture and sack of Rome, the court ofSpain was filled with aston- ishment.Torralva's fame as amagician was now in everybody's mouth,and it seems that men of high rank, in both church and state,had been cognizant of, if not accomplices in,his practices of for- bidden arts. Itwas at length by one of his intimate friends thathe was denounced to the inquisitors, who would perhaps havetaken no notice of him had they not been urged to the pursuit.Diego de Zuñiga, the same who had been so long aconfidant in his intercourse with the familiar, and who had even benefited by his arts to profit at the gambling-table, had suddenly become fa- natical and superstitious. Not satisfied with repentance for his own sins, Zuñiga denounced Torralva to the inquisition of Cuen- ça, and when the doctor visited that city at the beginning of the year 1528, he was arrested and thrown into prison. He imme-TORRALVA BEFORE THE INQUISITION. 223diately confessed all his dealings with Zequiel, whom he per- sisted in regarding as a good angel, and made no less than sevenwritten declarations, the same in effect, but contradicting each other in some of the particulars. As these seem to have been thought not to be entirely satisfactory, Torralva was put to the torture, the result of which was that he declared himself con- vinced that Zequiel was a demon. He said that his familiar had warned him that adanger hung over him if he went to Cuença at that time, but that he had disregarded the admonition.The inquisitors now changed their severity to indulgence, and on the 6th of March, 1529, they suspended Torralva's process for ayear. Butbefore the expiration of that period, a new accuser presented himself, and deposed to his disputes at Rome, in his younger days on the immortality of the soul and the divinity of Jesus Christ. This placed the question in a new light, and Tor- ralva underwent examination again on the 29th of January, 1530,whenhe made a new declaration on the subject of his early ed- ucationand opinions. The case now assumed astill morese- rious character, and the inquisitors of Cuenca having communi- cated with the supreme council of the inquisition in Spain, re- ceived directions to appoint some pious and learned persons to labor for the conversion of the accused, and to persuade him to renounce, sincerely and absolutely, the science of chiromancy,his intercourse with Zequiel, and all treaties he might have en- tered into with the evil one, for the unburdening of his con- science and the salvation of his soul. The inquisitors intrusted this task to Brother Augustino Barragan, prior of the convent of Dominicans at Cuenca, and Diego Manriques, a canon of the cathedral, and theso men labored with so much zeal and effect,that Torralva agreed to do everything they wished, except that he would not undertake to see Zequiel no more. For it appears that the familiar remained so far faithful to his original promise,that he continued to visit Torralva in the prison of the inquisi- tion, and the doctor represented tohis converters that he was obliged to see him whether he would or not. The inquisitorsthemselves were so credulous, that they requested their prisoner to inquire of Zequiel what was his opinion ofthe doctrines of Luther and Erasmus; and they were gratified beyond measure whenthey learned that he condemned the two reformers, with this difference only, that he considered Luther to be abad man,while he represented Erasmus as his superior in cunning and cleverness. Perhaps this piece of information brought Torralva alittle into favor, and his treatmentwas not so rigorous as that224 SORCERY AND MAGIC.experienced by many at the hands ofthe same prosecutors. On the 6th of March, 1531, he was condemned to make the general ordinary abjuration of heresies, to undergo the punishment of imprisonment and the san benito as long as it might please the inquisitor-general, to undertake to have no further cominunication withthe spirit Zequiel, and never to lend an ear to any of his proposals.Although Torralva had been betrayed by one friend, he had others who remained faithful to him. Before his celebrated jour- ney to Rome, in 1525, he had been appointed to the office of physician to the family of the admiral of Castile, Don Frederico Enriquez, which he still held at the time of his arrest. The admiral had always proved himself awarm friend and a stanchprotector;hedid not desert him in his trials, and it was no doubt to his influential interference that Torralva owed what indulgence was shown to him during his imprisonment. We have everyreason to believe that it was through his protection also that soon afterthe process was ended, the inquisitor-general gave Torralva his pardon, and set him at liberty, in consequence, as it was pre- tended, of his sincere repentance. The admiral received the magician again as his physician, and continued his favor and protection to him.Such is the history, taken entirely from his own declarations and confessions, of a magicianwhose fame has been immortal- ized in Don Quixotte.

CHAPTER XIX. TRIAL OF THE EARL AND COUNTESS OF SOMERSET.

THE story of Doctor Torralva has drawn us a little from the chronological order of our chapters. The wholesale persecu- tion of the witches of Labourd in the French Basque territory,and the trial of those of Zugarramurdi, on the Spanish side of the frontier, give us afair picture of the prevalence and inten- sity of the belief in sorcery among all the nations of Europe during the earlier years of the seventeenth century. We can not be surprised if, under these circumstances, the charge was often made a weapon of resentment and revenge, not only in the lowest, but sometimes even in the highest class of society, andTHE COUNTESS OF ESSEX. 225if even people ofrank and education were credulous enough to have recourse to the assistance of the sorcerer and witch. Wewill proceed to take a few examples of each ofthese cases, and our own country at this period furnishes us with one ofthe most extraordinary, and at the same time mysterious, tragedies thatare to be found in our annals .No period of English history offers us so much that is dark and repugnant as the reign ofJames I. The private history of that monarch's court is very imperfectly known, and the ſew revelations that have been made are calculated to convince usthat inthis case " ignorance is bliss." Perhaps ofall the mys- terious affairs of this reign, none present more difficulties than the history of James's first great favorite, Robert Carr.This man was of a respectable Scottish family, but he had re- ceived amean education, and the merits which gained him the royal favor were a" comely personage," and a taste in dress.. The king's fondness for him was shown openly in an undignified manner; for, to use the words of a nobleman who was in con- stant attendance at King James's court, the monarch "would lean on his arm, pinch his cheek, smooth his ruffled garment,and, when directing discourse to others, nevertheless gaze on him." Such was one ofthe principal heroes ofthe tragedynow to be related, but the person who appears most active in it was alady.The lady Frances Howard, daughter of Thomas, earl of Suf- folk, and great niece of Henry Howard, earl of Northampton and lord high treasurer of England, had been married in 1606 to Robert, earl of Essex, who was in after-life distinguished as the parliamentary leader. It was a marriage of family policy,and at the time it took place the bride was thirteen years ofage,and the bridegroom only fourteen. The lady grew up to be one ofthe most dissolute of the ladies of James's court-which wasnot remarkable for its morality and according to the court scandal of the day, she had intrigued with Prince Henry, and had"been cast off by him" on account of her notorious infidel- ity. Atlength the countess of Essex became passionately enamoured of the king's favorite, who was raised to thepeerage in the spring of 1611, under the title of Viscount Rochester.It appears that there were at the same time two separate in- trigues in progress to bring together Lord Rochester and the countess of Essex; one had its foundation in interest alone, and the other wasthe offspring of ambition and love.The old courtiers were alarmed at the power of the young226 SORCERY AND MAGIC.favorite, and were anxious to secure themselves by obtaining his favor, and none more so than the aged treasurer Henry,earl of Northampton. At the time when the commons of Eng- landwere preparing to assert their dignity and rights, agreat part ofthe nobility seem to have sunk into a degree of baseness which it is not easy to imagine, and there appears but too much reason for believing that the earl of Northamptondid not shrink from using the prostitution ofhis kinswoman to secure his influ- ence at court. It was probably in that ancient and sad-looking mansion which still looks over the commencement of the Strand,and was then the earl's residence, and known as Northampton (now Northumberland) house, that the plot was managed which eventually led to the ill-fated marriage of which I am going to tell the consequences. The plotters are said to have employed in this intrigue a follower of the new favorite, named Copinger, at whose house the meetings between Lord Rochester and LadyEssex sometimes took place.The lady, however, was too ardent in her passion to wait the effect of this intrigue, or perhaps she was not fully acquainted with the designs of her relatives. She made her confidante of Mrs. Anne Turner, the widow ofaphysician of respectability, awoman not deficient in beauty, and who was at this time the mistress of Sir Arthur Mainwaring, an attendant on the prince.With this worthy companion in her evil doings, the countess re- paired to Dr. Simon Foreman, the magician, who, as has been stated, was living at Lambeth. and with whom Mrs. Turner ap- pears to have been already acquainted. It was soon agreed between them that Foreman should byhis magic bewitch the LordRochester, and so turn his affections that they should be irrevo- cably fixed on Lady Essex, and he was in the same way to in- fluence Sir Arthur Mainwaring toward Mrs. Turner. The intercourse between the ladies and the conjurer became now frequent, and he used all his skill in charms and images to effecttheir desire. At a subsequent period Foreman's wife deposed in court " that Mrs. Turner and her husband would sometimesbe locked upp inhis studye for three or four howres together; "andthe countess became so intimate that she spoke of Foreman as her " sweet father."was that Lord Rochester becountess, and they formed an criminal character. Their Turner's house in PaternosThe result of all these intriguescame violently enamoured of the intimacy which soon assumed stolen meetings were held at Mrs.ter-row, at Copinger's, and elsewhere, and became a matter ofFOREMAN THE CONJURER. 227public scandal. But inthe meanwhile anewobstacle had risen inthe way oftheir criminal enjoyments. The young earl of Es- sex, who had beenseparated from his wife immediately after their premature marriage, returned from the wars abroad to claim his rights at home. The Lady Essex had scarcely known her hus- band, she could have no love toward him, and she was unwil- ling to relinquish her attachments and courtly tastes to live in.privatewith a nobleman who never seems to have been much of a courtier. It required the earnest expostulations of her father to bring the young couple together, and when the earl of Essex, disturbed at the reports which soon reached him of her recent mode of life, took her to his house at Chartley, her cold- ness toward her lord was turned into intense hatred.Mrs. Turner was again sent to Foreman, who undertook to bewitch the earl of Essex in the contrary sense to that in which he had enchanted the viscount Rochester. New images were made, new charms invented, and the doctor furnished powders tobe administered, and washes to bathe his linen, which wereto render the earl of Essex incapable of loving his lady. The latter had been convinced that Foreman's charms had procured her the affection of her lover, and she was now disappointed at finding them ineffectual against her husband. Letters addressed by her at this time to Mrs. Turner and Dr. Foreman were pro- duced at a later period, in which she complained that " my lord is very well as ever he was," and expressed her aversion to him andher wish to be rid of him.Inthe midst of these dark transactions a new circumstancehappened which threatened to impede their intrigues. This was the sudden death of their grand agent, Doctor Foreman,who, to use the words of a manuscript report of the subsequent trial, "a little before his death desired he might be buryed very deepe in the ground, ' or else,' saith hee, ' I shall feare youall.' "*Foreman himself appears to have been apprehensive ofthe con-•Lilly received from Foreman's widow the following singular account ofhis suddendeath: " The Sunday night before he died, his wife and he being at sup perintheirgarden-house, she being pleasant, told him, that shehad been informed hecould resolve whether manor wife should die first; Whether shall I.' quoth she, ' bury you or no?"- Oh, Trunco,' for so he called her, ' thou shalt bury me,but thou wilt much repent it.'-' Yea, but how long first?'-' I shall die,' said he,'ereThursdaynight.' Monday came, all was well. Tuesday came, he not sick.Wednesday came, and still he was well; with which his impertinent wife did much twit him inhis teeth. Thursday came, and dinner wasended, bevery well:hewentdownto the water side, and took a pair of oars togo to some buildings be was inhand with in Puddle-dock. Being in the middle of the Thames, hepres- entlyfell down, only saying, ' An impost, an impost,' and so died. Amost sad storm ofwind immediatelyfollowing."228 SORCERY AND MAGIC.sequences of his dealings in this affair, for Lilly, who was ac- quainted with his widow, tells us that "he professed to her there would be much trouble about Carr and the countess of Essex, who frequently resorted unto him, and from whose com- pany he would sometimes lock himself in his study awhole day." Mrs. Foreman, when afterward examined in court, de- posed, that "Mrs. Turner came to her house immediatelye after herhusband'sdeath, and did demaund certaine pictures, which were inher husband's studye, namely, one picture inwaxe, very sumptuously apparrelled in silke and sattin, as alsoe another sit- ting in forme of a naked woman, spreading and layinge forthe her haire in aglasse, which Mrs. Turner did confidentlye affirme to be in a boxe, and that she knewe in what part of the roome inthe studye they were." Foreman is reported to have said, in reply to the expostulations of the countess, that the devil, as he had learned,had no power over the person of the earl of Essex;yet she persisted inher designs, and after Foreman's death, an- other conjurer was employed, one Doctor Lavoire or Savory, as the name is differently written in different manuscripts.Butamore powerful agent thanthe conjurers was now brought in. Wehave no means of ascertaining at what time King Jameswas first made acquainted with the amorous intrigues of his favo- rite, but, as the latter was as anxious to get the lady Essex away from her husband as she was to leave him, the English Solomonresolved that both should be gratified. The countess was in- structed to bring against the earl of Essex a charge of conjugal incapacity, a commission ofreverend prelates ofthe church was appointed tositin judgment, over whom the king presided in per- son, and a jury of matrons was found to give their opinion that the lady Essex was a maiden. James seems to have gloated over this revolting process with the same degree of pleasure which hehad derived from the examination of the witches in Edinborough; the earl ofEssexappears to have madeno opposition, and theking pressed with indecent eagerness ajudgment of divorce.This being effected, the king, with no less indecency, hastened a marriage between his favorite and the lady, with whose char- acter he could not have beenunacquainted, and heaped newhon- ors upon the former for this occasion. On the 3d of November,1613, Robert Carr, Viscount Rochester, was elevated to the rank and title ofearl of Somerset; and on St. Stephen's day (Decem- ber 26), King James gave the ladyto his minion at the altar, and the marriage was celebrated by the court with unusual splendor.There was one circumstance connectedwith this guilty mar-SIR THOMAS OVERBURY. 229riage, orat least contemporaneous with the intrigues whichhave just been described, that become in the sequel the foundation of events still more extraordinary.Sir Thomas Overbury, who is known by literary compositions of some merit, was almost as much the favorite of Carr inthe earlier period of his fortunes, as Carr was of the king.; and al- though represented in the common published accounts as aman of honorable character, there appears to be not wanting grounds for suspecting that he was a fit companion for the monarch and his favorite. It appears from documents afterward brought for- ward, that Sir Thomas Overbury exercised for several years the extraordinary vocation of imparting ideas and language to the earl of Somerset, as to a puppet, who, by means of his secret suggestions, moved the inclinations of King James which way he would, governed councils, and fascinated the beauties of the court; and that he crowned his various achievements by writing love-letters in his patron's name, through which Lady Essex was led to indulge a guilty passion. Yet strangely enough,whenhis patron resolved to marry his mistress, and was sup- ported in that resolution by the open approval and encourage- ment of his sovereign, Overbury is represented as putting him- self forward indiscreetly to oppose the marriage, and as thus drawing upon himselfthe hatred ofthe favorite and his mistress.It was determined by some means or other to get Overbury out of the way; the king, at the instigation (as it is said) of Somerset and the earl of Northampton, offered to send him embassador to Russia, and when (also, it is said, at Somerset's suggestion) he refused the employment, James, in afit of anger, ordered him to be committed close prisoner to the tower. Here Overbury lin- gered in a sickly state of body till the 19th of October, 1613,when he died.For a while after the marriage, the king's attachment to the earl of Somerset seemed to increase from day to day, and honors and riches were showered thick upon him, but at length it was perceivedthat James beganto betired ofhis favorite, and his enemies seized the opportunity to conspire his ruin. Among these, the archbishop of Canterbury, Abbott, with whom Somer- set had quarrelled, was one of the most active, and he has left us an account of the way in which these intrigues were carried "We could have no way so good," says the archbishop,"to effectuate that which was the commondesire, as to bring in another in his room; one nail the proverb is, being to bedriven outby another. It was now observed that the king begantocaston.20230 SORCERY AND MAGIC.his eye upon George Villiers, who was then cup-bearer, and seemed a modest and courteous youth. But King James had afashion, that he would never admit any one to nearness about himself, but such a one as the queen should commend to him,and make some suit in that behalf, in order that, if the queen af- terward, being ill-treated, should complain of this dear one, he might make this answer, ' It is come of yourself, for you were the partythat commended himunto me.' Our old master took delight in things of this nature." The queen hated Somerset,andafter agooddeal ofcominunications and intriguing, she con- sented to act the part required; and Villiers was appointed agentleman of the chamber, in spite of the opposition of the old favorite, who was made to feel more and more that he was losing favor with the king. Still the king continued ontwardly to show him the same attention as before, and even increased his honors,bywhich hewas lulled into security, while a deep plot was laid for his final overthrow, in which James, daily more attached tothe new object, appears to have concurred.All who looked forward for advancement through the new favorite were zealous in persecuting the old one, and among thesewere Sir Ralph Winwood, one of the secretaries of state, and acreature of Villiers, and Sir Francis Bacon, to whom Villiersheld out the prospect of the chancellorship of England. Thefirst ofthese got up the accusation on which Somerset was tried,and the second was employed to conduct the prosecution. It was stated that Sir Thomas Overbury had been poisoned in the Tower by agents of the countess and earl of Somerset, that his bodyhad been hastily and privately buried without having been shown even to his friends, and that Somerset's power over the kinghadbeen used to hush up and conceal the crime. Several inferior agents were committed to prison, and by the king's or- ders a warrant was made to arrest the earl of Somerset, whichis said tohave been executed after he left the king's presence at Royston. In the last scene of this court drama, the king exhib- ited the mostheartless duplicity. The following account is given byan eyewitness, Sir Anthony Weldon:-"The king with this took his farewell for a time of London,and was accompaniedwith Somerset to Royston, where no soon- erhe brought him, but the earle instantly took his leave, little imagining what viper lay among the herbs. Nor must I forget to let you know how perfect the king was in the art of dissimu- lation, or, to give it his own phrase, kingcraft. The earle of Somerset never parted from him with more seeming affectionTRIAL OF THE EARL OF SOMERSET. 231than at this time, when he knew Somerset should never see him more; and had you seen that seeming afſection (as the author himselfe did) , you would rather have believed he was in his rising than setting. The earle, when he kissed his hand, the king hung about his neck, slabbering his cheeks, saying:" For God's sake, when shall I see thee againe? On my soule, I shall neither eat nor sleep until you come againe?""The earle told him on Monday(this being on the Friday)" For God's sake, let me,' said the king, ' shall I, shall I?"then lolled about his neck. Then for God's sake, give thy lady this kiss for me.'6" In the same manner, at the stayres' head, at the middle ofthe stayres, and at the stayres foot. The earl was now in his coach whenthe king used these very words (in the hearing of four ser- vants, of whom one was Somerset's great creature, and of the bed-chamber, who reported it instantly to the author of this his- tory), ' I shall never see his face more.' "The earl was placed under arrest on his return to London, but instead of proceeding to an examination of the two principal offenders, the minor actors in the tragedy were first brought to trial. The object in view from the beginning appears to have been to bring forward as little evidence as possible, but to use every means of inducing the various persons accused to con- fess themselves guilty and accuse their supposed employers.Although at first some of them obstinately denied any knowledge ofthe crime imputed tothem, theyall ended byconfessing what- ever was required, influenced either by hope or fear, and when their confessions had been obtained, they were hurried to the gallows with as little delay as possible. We can hardly doubt,from the evidence, that the countess of Somerset had been anxious for Overbury's death, and that she had suborned persons to poisonhim, but it certainlydid not appear by the evidence that hehad been poisoned bythem. During these trials the public excitement was so great that Westminster hall was intensely crowded, and immense sumswere given for places on the scaffolding erected for the occasion.This was especially the case on the 7th of November, 1615, the day when Mrs. Turner was arraigned, and afeeling ofsupersti- tious fear seized on the assemblage when onthat occasion the instruments of Foreman's conjurations were exposed to view. It appears that when Mrs. Turner was arrested, she sent her maid inhasteto Foreman's widow, to warn her that the privycouncil would probably give orders to search her house, and to urgehar232 SORCERY AND MAGIC.toburn anyofher husband's papers that were calculatedtocom- promise her. Mrs. Foreman saw that the trouble her husband foretold had arrived, and she followed the suggestion thus con- veyed to her, but a few documents were preserved that were now brought into court, and among these were the two guilty letters addressed by Lady Essex from Chartley, to Mrs. Turner and Foreman, which according to some accounts, had been found in the conjuror's pockets ockets after his suddendeath. The various articles which were seized in Foreman's house related to the attempts to enchant the earls of Somerset and Essex, and not to the murder of Overbury. "There was shewed in court certeine pictures of aman and awoman made in lead, and also amould of brasse wherein they were cast, ablacke scarfe alsoe full of white crosses, which Mrs. Turner had in her custodie;" in ad- dition to which there were " inchanted paps and other pictures."These might be innocent enough, if they had not been fol- lowed by a parcel of Foreman's written charms and conjura- tions. "In some of these parchments," says the contemporary report of the trial in the manuscript from which we are quoting,"the devill had particular names, who were conjured to torment the Lord Somersett and Sir Arthur Mannering, if theire loves should not contynue, the one to the countesse, the other to Mrs. Turner." The horror caused by these revelations was so great,that the multitude assembled in the hall involuntarily led into the delusion that the demons were present among them, witnessing the exposure of their victims, and suddenly in the midst of this sensation, " there was heard acrack from the scaffold which carryed agreat feare, tumult, and commotion, among the spectators and through the hall, every one feareing hurt, as ifthe devill had bine present and growen angry to have his workemanshippknowne by such as were not his owne schollars." The reporteradds, " There was alsoe a note showed in courte, made by Doc- tor Foreman, and written in parchment, signifying what ladyes loved what lords in the court, but the lord chiefe-justice would notsuffer it to be read openly in courte." This " note," or book,is understood to have been adiary of Foreman's dealings with the persons implicated; and, according to the scandal of the time, the reason why mylord-chief-justice objected to reading it was, that his own wife's name was the first which caught his eye on opening it. " Mrs. Turner had been a favorite with the court•Had we Foreman's private diaries for this period, they would no doubt the/wmanh light on contemporary history. The immorality ofthe conjuror's private char acter is sufficiently evinced by that portion of his secret diaries privately printed by Mr. HalliwellTRIAL OF THE EARL OF SOMERSET. 233ladies on account of her skill in inventing new fashions; fully aware that it was useless to make anydefence, she sought to more compassion by representing that she was amere servant tothe will ofpeople ofhigher rank, onwhom she had todepend for the support ofherselfandchildren. Herfate is said tohaveexcitedmuch commiseration.Several months were allowed to elapse after the execution of the minor agents, on whose confessions these charges rested,beforethe greatoffenderswere proceeded against. The countess ofSomersetwas broughtto her trial on the 24th of May, 1616,andshe at once pleaded guilty, under the evident impression that this pleawas to merit a pardon. This had no doubt been ar- ranged beforehand. There remained nothing now but to con- demn the earl, whose trial was fixed for the day following, the 25th ofMay; but he it appears, was more difficult to deal with than the other prisoners. The conduct of the king and the earl onthis occasion was calculated to excite extraordinary suspi- cions; for the reports ofthe trial and the version of the story which came before the public were evidently drawn up for the purpose ofdeceiving. An attempt has beenmade to throw some light onthese mysterious transactions byMr. Amos, who has ex- amined the documents relating to this trial preserved in the state- paperoffice, and has collected the materials which we are now touse..The letters of Bacon, whose conduct throughout these trials was, tosaythe least, most unmanly, show us that the king looked forward to the trial of Somerset with the greatest uneasiness,andthat everyeffortwas made to induce himto adinit thejustice ofthe prosecution, even by the promise of the king's pardon.Bacon writes to Sir George Villiers, on the second of May,"That same little charm, which may be secretly infused into Somerset's ear some few hours before his trial, was excellently wellthought ofby his majesty,and I do approve it both for mat- ter andtime; only, if it seems good to his majesty ... Icouldwish itwere made a little stronger, by giving him some hopes thathis majesty will be good to his lady and child, &c. Forthe person that should deliver this message, I am not so well seen in the region ofhis friends, as to be able to make choice of aparticular; mylord treasurer, the lord Knollys, or any of his nearest friends, should not be trusted with it, for theymaygo..The Grand Oyer of Poisoning: the Trial of the Earl of Somerset, for the Poi- soning ofSir Thomas Overbury inthe TowerofLondon. ByAndrew Amos, Eoq London, Bentley, 1846.20°234 SORCERY AND MAGIC....too far, and perhaps work contrary to his majesty's ends. Those which occurto me are my Lord Hay, myLord Burleigh, of England I mean, and Sir Robert Carre." On May 5th, Bacon writes to Villiers, after stating his opinion that the " resuscitation of Som- erset's fortune" would be impolitic: " But yet the glimmering of that which the king hath done to others, by way of talk to him,can not hurt, as I conceive; but I would not have that part of the message as from the king, but added by the messenger as from himself . The time I wish to be the Tuesday, being the evenof his lady's arraignment; for, as his majesty first conceived, Iwould not have it stay in his stomach too long, lest it sour in the digestion. " He was, in fact, to be taken by surprise, and not lefttime for calm reflection. Several other letters and papers of Bacon contain similar intimations; and it appears from one, that whilethe countess and her husband were kept perfectly in the secret as to what course the other was pursuing, or what evi- dence existed against the other, they were still played off against each other. Bacon says, on the tenth of May, " It is thought that at the day of her trial the lady will confess the indictment;which, if she do, no evidence ought to be given. But because it shall not be a dumb show, and for his majesty's honor in so solemn an assembly, I purpose to make a declaration of the pro- ceedings ofthis great work of justice, from the beginning to the end, wherein, nevertheless, I willbe careful no ways to prevent ordiscover the evidence ofthe nextday. In this mylord-chan- cellor and I have likewise used apoint of providence; for I did forecast, that if in that narrative, by the connection of things,anything should be spoken that should show him guilty, she might break forth into passionate protestationsfor his clearing; which,though it may be justly made light of, yet it is better avoided;therefore, my lord-chancellor and I have devised, that upon the entrance into that declaration she shall, in respect of her weak- ness, and not to add further affliction, be withdrawn." In a paperof questions for the management of the earl's trial, in Bacon's handwriting, it is suggested, " Whether, if my lord of Somerset should break forth into any speech of taxing the king, he be not presently by the lord-steward to be interrupted and silenced;and, if he persist, he be not to be told, that if he take that course,he is to be withdrawn, and evidence to be given in his absence." It must be observed, that there is no intimation that Somerset hadover threatened to save himselfby accusing the king, so that thefear on that head must have arisen from some great misgiving on the part ofthe latter.THE KING'S FEARS. 235Sir George Moore had been appointed lieutenant of the Tower when Somerset was committed, and in his familyhave been preserved the autograph letters which the king addressed to him during the preparations for the trial . From these, we see how anxiously James was acting inthe views expressed in the above extracts from Bacon's letters. In the first of the king's letters,dated on the ninth of May, James says to Sir George Moore,"As the only confidence I had in your honesty made me, with- out the knowledge of any, put you in that place of trust which you now possess, so must I now use your trust and secrecy in athing greatly concerning my honor and service;" and he then desires him to admit, in the greatest secrecy, to his prisoner, aprivate messenger, who was to persuade him to confess. On the 13th of May, the king writes again," Although I fear that thelast message I sent to your unfortunate prisoner shall not take the effect that I wish it should, yet I can not leave off to use all means possible to move him to do that which is most honorable for me, and his own best. You shall, therefore, give him assu- rance in my name, that if he will yet before his trial confess clearly unto the commissioners his guiltiness of this fact, I will not only perform what I promised by my last messenger, both toward him and his wife, but I will enlarge it ... Assurehim,that I protest upon myhonor, my end in this is for his and his wife's good; you will do well, likewise, of yourself to cast outunto him, that you fear his wife shall plead weaklyfor his inno- cence, and that you find the commissioners have, you know not how, some secret assurance that, inthe end, she will confess ofhim; but this must only be as from yourself, and therefore you mustnot let him know that I have written to you . ifheremain obstinate, I desire notthat you should trouble me with an answer; for it is to no end, and no news is better than evil news."Inanother letter, undated, the king speaks in the same strain,and adds, " It is easy to be seen that hewould threaten me, with laying anaspersion upon me of being insome sort accessory to his crime;" and in a fourth, which appears tohave been written earlyonthe morning ofthe trial, James gave somecurious di- rections what should be done with the earl, in case he refused to gotothe trial. It appears that Somerset did not believe that the kingThese wouldletters allowtohim Sir George to be brought Mooretofurnish apublicatrial striking . confir- mation of Sir Anthony Weldon's narrative ofwhat took place on"Theyare now at Losely, in Surrey, and were printed in Kemp's " Losely Papers."236 SORCERY AND MAGIC.the eve of the trial, which will be best given in his own words:"And now, for the last act, enters Somerset himselfe on the stage,who (being told, as the manner is, by the lieutenant, that he must provyde to goe next day to his tryal) did absolutely refuse it, and said they should carry him in his bed that the king had assured him he should not come to any tryal, neither durst the king bring him to tryal. This was in an high strain, and in alanguage not well understood by Sir George Moore (then lieu- tenant in Elwaies his room), that made Moore quiver and shake;and however he was accounted a wise man, yet he was neare at hiswits end. Yet away goes Moore to Greenewich, as late as it was (being twelve at night), bounseth at the back stayres as if mad, to whom came Jo. Loveston, one of the grooms, out of his bed, inquires the reason of that distemper at so late a season.Mooretells him he must speak with the king. Loveston re- plyes, ' He is quiet,' (which in the Scottish dialect, is fast asleep). Moore says, 'You must awake him.' Moore was called in (the chamber left to the king and Moore). He tells the king those passages, and desired to be directed by the king,for hewas gone beyond his owne reason, to heare such bold and undutiful expressions from a faulty subject against a just sovereigne. The king fails into a passion of tears: ' On my soule, Moore, I wot not what to do! Thou art a wise man;helpmeinthis great strait, and thou shalt finde thou dost it for athankful master; with other sad expressions. Moore leaves the king in that passion, but assures him he will prove the ut- most of his wit to serve his majesty; and was really rewarded with a suit, worth to him £1,500 (although Annandale, his great friend, did cheat him of one half; so was there falsehood in friendship). Sir George Moore returns to Somerset about three next morning of that day he was to come to triall, enters Som- erset's chamber, tells him he had been with the king, found himamost affectionate master unto him, and full of grace in his intentions toward him. But,' said he, ' to satisfie justice you must appeare, although returne instantly againe, without any fur- ther proceedings; only you shall know your enemies and their malice, though they shall have no power over you.' With this trick of wit he allayed his fury, and got him quietly, about eight inthe morning, to the hall; yetfeared his former bold language might revert againe, and being brought by this trick into the toile, might have more enraged him to fly out into some strange discovery; for prevention whereof he had two servants placed en each side of him, with a cloak on their arme, giving themSOMERSET'S TRIAL. 237withall aperemptoryorder, ifthat Somerset did any way fly out on the king, they should instantly hoodwink him with their cloaks, take him violently from the bar, and carry him away;for which he would secure them from any danger, and they should not want also a bountiful reward. But the earle, finding himself overreached, recollected a better temper, and went on calmly in his tryall, where he held the company until seven at night. But who had seen the king's restlesse motion all that day, sending to every boat he saw landing at the bridge, cursing all that came without tidings, would have easily judged all was not right, and there had been some grounds for his feares of Somerset's boldnesse; but at last one bringing him word hewas condemned and the passages, all was quiet. This is the very relation from Moore's owne mouth, and this told verbatim inWanstaad Parke, to two gentlemen (of which the author was one), who were both left by him to their own freedome, without engaging them, even in those times of high distemperatures,unto a faithful secresie in concealing it, yet, though he failed in his wisdome, they failed not in that worth inherent in every noble spirit, never speaking of it till after the king's death."Somerset's trial was, in every respect, amere mockery ofjus- tice. He was tried, not by his peers in parliament, but by aselect number of peers chosen for the occasion, who were his personal enemies or creatures of the court. His judges again urged him to plead guilty, intimating that his wife had made aconfession that implicated him, and holding out the prospect of a full pardon as the reward ofhis confession. When he still in- sisted uponhis innocence, they brought against him nowitnesses,but merely adduced as evidence the confessions of the persons who had already been hanged, and who had neverbeen confront- edwith the man they accused. On the contrary, onegentle- man, Sir John Lidcot, no friend of Somerset's, having presumed,on the scaffold, to ask Weston, who it was pretended had deliv- ered the poison, whether he had poisoned Overbury or not, was thrown into the 'Tower and treated harshly. Late in the after- noon the earl began an able and eloquent defence, in which he explained away or denied every circumstance adduced to show that he knew of the murder; and he insisted that his assertions ought to have greater weight with the court than those of con- demned felons, proved bytheir own confessions to be persons ofbase character, and whomhe had no opportunity ofcross ex- amining. Thepeers found him guilty.Whenwe look even at the report of Somerset's trial, which238 SORCERY AND MAGIC.was published to the world by those who were far from being friends to him, we are struck with the unsatisfactory character ofthe evidence upon which he was condemned. But our astonishment is increased when we read the original depositions of the pretended agents, many of which are fortunately preserved inthe state paper office, and are now, for the first time, pub- lished by Mr. Amos. We there find these witnesses, in state- ments drawn from them, it would appear, by the most unworthy means, contradicting one another, and contradicting themselves;so much so that these papers would lead us almost necessarily to the conclusion that there was no poisoning at all. They are mostly in the handwriting of Coke, who directed the examina- tion of the persons accused, and are covered with notes and erasures by Bacon, who conducted, under the immediate direc- tion of the king, the prosecution; and we discover from these notes, and from a comparison of the extracts read in court at the trial, that Bacon not only suppressed carefully everything that would tell in favor of the earl of Somerset, but that he altered phrases and falsified the original in order to make a direct ac- cusation ofwhat in that original was little better than a supposi- tion.It is clear from the original depositions that Sir Thomas Over- bury was either notpoisoned, or that he must have been poisoned bythe king's own physician, who constantly attended upon him inthe Tower. This is a very important circumstance, and was entirely concealed from the public. In fact, during the whole course of proceedings in this strange affair, no attempt was made to prove that Overbury did die ofpoison, but that was taken as an acknowledged fact. The king and the public prosecutors seem tohave acted on the mere personal conviction that such was the case, The king's physician, Mayerne, who, as wehave said, had attended on the deceased, and prescribed con- stantly for him, was not examined at all, nor were any medicalmenbrought forward to give an opinion on the cause which had produced death. It is proved by the depositions in the state paper office, that an inquest was held on the body, that his friends were permitted to visit it, and that no particular secrecy was observed; yet not only were nophysicians brought forward onthe trial to state if any marks of the presence of poison had been observed on the body, but the depositions on this subject were concealed, and it was represented falsely that the bodyhad been buried hastily and privately, and that Overbury's friends had not beenallowedaccess to it. Several persons who mightMYSTERIOUS CHARACTER OF THE TRIAL 239have given important evidence on the trial, had mere truth been sought, were certainly kept out oftheway.Mr. Amos points out the improbability of the whole story of the poisoning, as it was made the groundwork of the trial, and we may fairly doubt if it were not a fiction to cover circumstan- ces which could not safely be revealed. We learn fromthe nar- rative of Sir Anthony Weldon, that Franklin, one of the minor agents, confessed that Sir Thomas Overbury was smothered by him and Weston, and was not poisoned. "The suspicious cir- cumstance that none of Franklin's examinations taken before histrial are forthcoming, gives some countenance to this report."Mr. Amos's book contains amass of evidence on this and other points which my space will not allow me to transfer to this re- view ofthe subject.It must be confessed that, even with the important additional evidence thus brought to light, the history of Sir Thomas Over- bury's murder is still clouded in mystery. The conclusion to which we are naturally led by the foregoing facts is, that any satisfactory evidence which could have been brought forward would have involved other accomplices, whose names it was ne- cessary to keep carefully from public suspicion, and that the real object of the prosecution was the ruin and disgrace ofthe favor- ite, whom at last James, actuated by fear or some other motive,did not sacrifice to the utmost extent of the wishes of his enemies. The presumption is indeed strong that the murder was authorized by King James himself. This supposition, at least,explains various circumstances which are otherwise totally inex- plicable. We thus understand why the minor agents inthe plot,and especially the unfortunate lieutenant ofthe Tower(Sir Ger- vaisHelwysse), and Overbury's jailer, Weston,were so summa- rily despatched out of the world. Wethus understandthe tam- pering with their depositions, which, with all the arrangements for the trial, were made according to the king's owndirections.Andstill more, we understand James's anxietytoprevent Som- erset's anticipated revelations.With this new view of the subject, we are led further to ask for a reason for this extraordinary state murder, and here at presentweare left entirely to conjecture. The common story that Overbury's murder was a mere act of revenge for his oppo- sition to the marriage of Somerset with the countess of Essex,hasalways appeared to me to be in the highest degree improba- ble, whenweconsider the part he appears to have previously acted in promoting Somerset's amours, and the part whichhe240 SORCERY AND MAGIC.

knew the king was acting in promoting the marriage. It now appears in the light of a cover for some other transactions, in- ventedprobably by the king, but in which Somerset acquiesced inthe trial, because it did not necessarily involve his own guilt (as he only acknowledged to having been the means of sending Overbury to the Tower), and because he could not confute it without making revelations which he had then determined not to make. It is certain from passages of contemporary letters and papers, that, at the time when Sir Thomas Overbury was com- mitted to the Tower, no such excuse for his committal was talkedof, but that, on the contrary, it was looked upon generally as amysterious transaction in which the favorite had no direct share,except that some persons imagined that the anger ofthe king to- wardhis friend portended adiminution in the influence of the favorite himself. A Mr. Packer, in a letter from the court toSir Ralph Winwood, dated April 22, 1613, mentions that the king sent the lord-chancellor and Lord Pembroke to offer an"embassage" to Sir Thomas Overbury, which Sir Thomas im- mediately refused, and that, some said, "he added some other speech which was very ill taken," and that thereupon the king sent for the council, and after making an angry speech, gave orders to them to send Overbury to prison. Other reasons were also suggested. A courtier, in a letter dated the 6th of May,1613, writes, " Some say, Lord Rochester took Sir T. Over- bury's committing to heart. Others talk as if it were a great diminution of his favor and credit, which the king doubting,would not have it so construed; but the next daytold the council that he meant him more grace and favor, as should be seen in ashort time, and that he took more delight and contentment in his companyand conversation than in any man's living." On the 27th of May, 1613, Sir H. Weston writes: " Sir Thomas Over- bury is still where he was (in the Tower), and as he was, with- out any alteration; the viscount Rochester no way sinking in point of favor, which are two strange consistents. " The earl of Southampton, writing to Sir Ralph Winwood, on the 4th of August, 1613, says, "And muchado there hath been to keep Sir Thomas Overbury from a public censure of banishment and loss ofoffice, such a rooted hatred lyeth in the king's heart toward him.The most probable supposition that we can make is, that Overbury was possessed of important royal secrets, which the king had reasons for fearing he might disclose, or that he had been aparticipator in crimes or vices which made him a danger- ousperson. According to hints thrown out by Mr. Amos, the dis-LA MARECHALE D'ANCRE. 241covery of the secret would, perhaps, reveal scenes of royal de- pravity which it were as well should remain unknown. It is certain that there was at the time an opinion abroad,that Sir Thomas Overbury had been an agent in evil deeds. He was even very commonly suspected ofhaving had some hand inpro- curing the death of Prince Henry, who was far from being afavorite with his father, who hated the favorite, and who waspopularly believed to have been poisoned. There are a few very remarkable passages in the papers of the time, relating to this event, which certainly, when put together, tend to raise sus- picion, and Sir Edward Coke excited the king's anger tothe highest degree, and was the cause of Sir Thomas Monson's trial being abruptly put a stop to, by an unguarded expression in court, which alluded to those suspicions against Overbury, and which it is said that James never forgave.

CHAPTER XX. LA MARECHALE D'ANCRE.

WHILE this tragedy was acting in England, a somewhat similar one, though under different circumstances, was in progress in France. On the death of Henri IV., slain by the assassin Ravaillac in1610, his son, Louis XIII . being but a child, the royal power fell into the hands of the queen mother, Marie de Medicis.Among the servants attached to Marie before her marriage, was a woman of extraordinary address and talent, the daughter of Marie's nurse, named Eleonora Dori, or, a name she adopted afterward, Eleonora Galigai . She soon became agreat favor- ite with her mistress, whom she accompanied into France as aconfidential attendant, and she gradually gained an unbounded influence over Henri's queen. One of the gentlemen followers of the queen was a Florentine, named Concino Concini, whose grandfather was secretary to the grand duke Cosmo, but the property he had scraped together was dissipated by his chil- dren, and Concino, who had passed his youth so wildly that it is saidtohave become almost proverbial for parents towarntheir children of his example, was in indigent circumstances. In consequence ofthis, hewentto21seekhis fortune at Rome,where242 SORCERY AND MAGIC.he entered the service ofthe cardinal of Lorraine, who was then there, but he did not return with him to France. On the mar- riage ofMarie de Medicis, he obtained, ashas just been stated, aplace in her household, and seeing the influence of Eleonora Galigai, he paid his court to her, and, with the queen's approba- tion, married her. The king is said to have looked on Concini with disfavor, and to have been opposed to the marriage.When Marie de Medicis became ruler ofFrance, the influence ofConcini and hiswife was immediately apparent. She was awoman of intelligence and prudence, but her husband was bold and hardy of temper, ambitious and overbearing, and was never at rest till he made his influence apparent to every one. Hisinsolence increased with the queen's power, and he exhibited it in an offensive manner toward the old French nobles of thecourt of the great Henri. These frequently leagued together against him, and had recourse to arms, but having the power of the state at his command, he proceeded against them as rebels,and forced them to subraission. Thus the period while the Con- cini were in power was for France a time of turbulence and distress.Immediately after the king's death, Concini was made first gentleman of the chamber, and was rewarded with other lucra- tive posts. He was thus enabled to purchase the marquisate of Ancre, in Picardy, which title he now assumed. In 1613, the marquis d'Ancre was for a short time in disfavor, but he was soon restored, and then he was created maréchal of France.With all these dignities, he also held the important office of governor of Normandy.In 1615, the nobles, irritated at the manner in which they were treated by one whom they looked on as a mere upstart, and who hadno talents to support his influence, which he owed only to his wife and to his own devotion to the service of the queen,were already plotting his overthrow; and although they then failed, they were indefatigable in their efforts to aggravate the populace and men ofall ranks against him. During this and the following years his unpopularity increased daily. In 1616, he offered an unnecessary and unwise provocation to the Parisians.A citizen named Picard had the command of the watch, at thegate of Bussy, one night, when the queen's Italian minister was passing that waywith his carriage. Picard, urged probably by the general dislike which the people of Paris bore to the maré- chal d'Ancre, refused to open the gate till the latter had shown his passport. The maréchal ordered two of his valets to seizeCONSPIRACY AGAINST THE MARECHAL. 243Picard, and administer a severebeating to him, as a punishment for the affront. The populace rose, seized the two valets, and hanged them on two gallows at the door of Picard's house, who from this moment became a hero among the Parisians.Although the maréchal's wife was more cautious ofgiving per- sonal offence, her manners and character were equally unpopular.She was eccentric, loved to live apart from the world, and was of asuspicious andunsociable temper. She was, moreover, su- perstitious, and attributed her constant state of ill-health to the effects ofsorcery. She caused herself frequently to be exorcised by Italian priests, and always had her face veiled in public to screen her from the gaze of i guardatori, as she expressed it,-against the influence ofthe evil eye. These peculiarities, joined with the belief that she principally ruled the queen-mother, made her equally with her husband an object of popular odium. Peo- ple accused her ofpractising the very sorcerywhichshe suspect- edin others, and it was widelybelieved that shehadbewitched thequeen.The maréchal had two children by his wife, a son and adaughter. The latter died in 1616, to the great grief of her pa- rents; her father is said to have looked upon this blow to his affections as a warning from above that his own fall was ap- proaching, and his apprehensions were so great, that he proposed to his wife to retire from political life, and take refuge in Italy.But she was confident in her influence with the queen, and per- suaded him to stay.As the period of the favorite's downfall approached, people became bolder in their attacks upon both, and less reserved in their speech. Scandalous anecdotes were sent abroad, and bitterand angry epigrams were published in abundance. People as- sailed them in coarse puns on the words ancre and encre, and thesewere even uttered in the queen's presence. It is reported,that when one day the queen-mother said to one of her attendants, "Apportez-moi mon voile," the Comte du Lude, who was standing by, remarked, with a smile, " Un navire qui est à l'Ancren'a pas autrement besoin de voiles."Itwas to one who had risen into importance at court partly by his favor, Charles d'Albert, duc de Luynes, that the maréchal d'Ancre eventually owed his fall. This nobleman saw that his own power would be the immediate consequence ofthe destruc- tion of his rival. He nourished in every possible waythe pop- ular feeling against him, and he instilled all sorts of suspicions into the mind of the young king. The latter was getting tired214 SORCERY AND MAGIC.of his mother's rule, and the restraint in which he was held by her minister, and though still not much more than a child, he was anxious to assume the reins of government. He therefore en- tered eagerly into the conspiracy; and when the duke and the other conspirators saw their time was come, they strengthened the king's resolution by dark insinuations that the minister wasmeditating the destruction of his royal person, as a means of rendering his own influence perpetual.Even with the king's authority, the enemies of the maréchal d'Ancre did not dare to attack their victim in afair and open way, but it was resolved to effect their object by assassination.For this purpose they took into their confidence the Baron de Vitry, D'Ancre's bitterest personal enemy, and his brother Du Hallier, and the king not only authorized them to commit the murder, but promised to reward Vitry with the maréchal's staff.Some other desperate characters were joined with them.Onthe morning of the 24th of April, 1617, the king rose early in the morning and announced a parti de chasse. Preparations were immediately made, and the horses and carriages brought out. Under cover ofthis announcement, Vitry, Du Hallier, andtheir fellow-assassins, were collected within the gateway of the palace. The maréchal d'Ancre had not himself apartments in the Louvre, but he lodged in a house which formed what was calledthe capatainerse of the Louvre, at the end of the garden toward the present Rue du Coq, where this garden was entered by a little bridge which was called popularly the Pont d'Amour.Apersonwas placed towatch this bridge, while the conspirators waited for the signal to inform them that the maréchal was inview. This signal was given about ten o'clock in the forenoon,and the conspirators overtook their victim as he was enteringupon the Pont du Louvre, The Baron de Vitry was so fherce and eager that he passed the maréchal before he was aware of him, and was called back by his brother Du Hallier. One or two pistols were then discharged at him, on which he fell wounded, and they instantly despatched him with their swords.The young king, in the utmost anxiety, had seized his arque- buse, and he now came forward to the window to encourage theassassins, shouting out publicly, " I thank you, gentlemen; now I am king indeed!" The persons to whom these words wereaddressed had the baseness not only to share the plunder of the maréchal's person, but they afterward disputed the merit of having struck the first blow, for the sake ofthe reward. Whenthe maréchaleheard ofher husband's fate, she hurried to her chamber, un-!CONSPIRACY AGAINST THE MARECHAL. 243Picard, and administer a severe beating to him, as a punishment for the affront. The populace rose, seized the two valets, and hanged them on two gallows at the door of Picard's house, who from this moment became a hero among the Parisians.Although the maréchal's wife was more cautious ofgiving per- sonal offence, her manners and character were equally unpopular.She was eccentric, loved to live apart from the world, and wasof a suspicious and unsociable temper. She was, moreover, su- perstitious, and attributed her constant state of ill-health to the eflects ofsorcery. She caused herself frequently to be exorcised by Italian priests, and always had her faceveiled in public to screen her from the gaze of i guardatori, as she expressed it,-against the influence of the evil eye. These peculiarities,joined with the belief that she principally ruled the queen-mother, made her equally with her husband an object of popular odium. Peo- ple accused her of practising the very sorcery which she suspect- edin others, and it was widelybelieved that she hadbewitched the queen.The maréchal had two children by his wife, a son and adaughter. The latter died in 1616, to the great griefof her pa- rents; her father is said to have looked upon this blow to his affections as a warning from above that his own fall was ap- proaching, and his apprehensions were so great, that heproposed to his wife to retire from political life, and take refuge in Italy.But she was confident inher influence with the queen, and per- suaded him to stay.As the period of the favorite's downfall approached, people became bolder in their attacks upon both, and less reserved in their speech. Scandalous anecdotes were sent abroad, and bitter and angry epigrams were published in abundance. People as- sailed them in coarse puns on the words ancre and encre, and these were even uttered in the queen's presence. It is reported,that when one day the queen-mother said to one of her attend- ants, "Apportez-moi mon voile," the Comte du Lude, who was standing by, remarked, with a smile, " Un navire qui est à l'Ancren'a pas autrement besoin de voiles."Itwas to one who had risen into importance at court partly byhis favor, Charles d'Albert, duc de Luynes, that the maréchal d'Ancre eventually owed his fall. This nobleman saw that his ownpower would be the immediate consequence ofthe destruc- tion of his rival. He nourished in every possible waythe pop- ular feeling against him, and he instilled all sorts of suspicions intothe mind of the young king. The latter was getting tired214 SORCERY AND MAGIC..of his mother's rule, and the restraint in which he was held by her minister, and though still not much more than a child, he was anxious to assume the reins of government. He therefore entered eagerly into the conspiracy; and whenthe duke and the other conspirators saw their time was come,they strengthened the king's resolution by dark insinuations that the minister was meditating the destruction of his royal person, as a means of rendering his own influence perpetual.Even with the king's authority, the enemies of the maréchal d'Ancre did not dare to attack their victim in a fair and open way, but it was resolved to effect their object by assassination.For this purpose they took into their confidence the Baron de Vitry, D'Ancre's bitterest personal enemy, and his brother Du Hallier, and the king not only authorized them to commit the murder, but promised to reward Vitry with the maréchal's staff.Some other desperate characters were joined with them.On the morning of the 24th of April, 1617, the king rose early in the morning and announced a parti de chasse. Preparations were immediately made, and the horses and carriages brought out. Under cover of this announcement, Vitry, Du Hallier, andtheir fellow-assassins, were collected within the gateway of thepalace. The maréchal d'Ancre had not himself apartments inthe Louvre, but he lodged in a house which formed what was called the capatainerie of the Louvre, at the end of the garden toward the present Rue du Coq, where this garden was entered by a little bridge which was called popularly the Pont d'Amour.Apersonwas placed towatch this bridge, while the conspiratorswaited for the signal to inform them that the maréchal was inview. This signal was given about ten o'clock in the forenoon,and the conspirators overtook their victim as he was entering upon the Pont du Louvre. The Baron de Vitry was so fierce and eager that he passed the maréchal before he was aware ofhim, and was called back by his brother Du Hallier. One or two pistols were then discharged at him, on which he fell wounded, and they instantly despatched him with their swords.The young king, in the utmost anxiety, had seized his arque- buse, and he now came forward to the window to encourage theassassins, shouting out publicly, " I thank you, gentlemen: now I am king indeed!" 'The persons to whom these words were addressed had the baseness not only to share the plunder of the maréchal's person, but they afterward disputed the meritofhaving struck the first blow, for the sake of the reward. Whenthe maréchale heard ofher husband's fate, she hurried to her chamber, un-OUTRAGES ON THE MARECHAL'S BODY. 245dressed herself, and went to bed, hiding under her her ownjew- els, and the jewels of the crown, which were intrusted to her care, to save them. But the assassins came and, dragging her roughly out of her bed, carried off all the jewelry and whatever they found in the room of value, as lawful plunder. The same day the king gave D'Ancre's staff of maréchal to the baron de Vitry, and the others were all largely recompensed. The es- tates ofthe Concinis were granted to the duc de Luynes. The queen-mother saw that her government was at an end, and she quietly resigned herself to her fate; she was exiled from court,and sent to reside at Blois.The maréchal's enemies at court had now had their triumph, and it remained only for the populace to take theirs. Thebodyofthe murdered favorite hadbeen carried offby some ofhis fol- lowers, and was buried secretly and by night in the church of St. Germain l'Auxerrois. Next morning some traitor gave in- formation to the Parisians, and pointed out the place where he was interred. The populace rose tumultuously, hurried to the church, and, in spite ofthe remonstrances of the guardians of the church, who appealed to their respect for the dead, they forced their way in, broke up the floor, andtearing open the grave-it was said, with their finger-nails broke the coffin, and drew thebody naked into the street. There they dragged it along fero- ciously through mud and dirt, till they reached the head of the Pont Neuf, where stood a gallows, which had been erected bythe maréchal's orders. They suspended the corpse on this gal- lows and let it hang there a short time, during which they cut off the nose and ears, and otherwise mutilated it, with horrible curses and vociferations, obliging everybody they met to join in shouting, vive le roi! Then they took it down, and dragged it to the bronze statue of Henri IV. , where it was passed through a fire, which had been hastily made for the purpose. Thence the mob, continually increasing in numbers and ferocity, dragged the body to the place before the hotel of the maréchal, in the faubourg St. Germain, where they repeated their outrages, beat- ingthe corpse with stones and sticks, amid the most horrible yells and screams. The same scene was repeated infront ofthe maréchal's lodgings at the Louvre. It is said that the king,who was looking on from the balcony ofthe Louvre, encouraged the mob. After similar exhibitions in all the public places of Paris, the mutilated and disfigured body was at last carried to the place of the Grève, where a large fire was ready to receive it. The populacehad become savage with drink, and before the 21246 SORCERY AND MAGIC.remains of the maréchal were committed to the flames, the flesh was torn in shreds from the bones in the struggles of individuals to obtain aportion to carry home and burn at their own houses.Itwas reportedthat people had obtained high prices for sheep's kidneys, under the pretence that they were the kidneys of the maréchal de l'Ancre .The duc de Luynes was now at the head of the government,and he determined to complete his work by the destruction of the maréchale. On the 29th of April she was committed to the Bastile, where she was treated with cruelty and insult. Her son,amerechild,was also thrown into prison, after having been stripped naked, and it is said he was left awhole day without clothes or food. When at length inquiries were made after him,so great was the inhumanity of the enemies of the late favorite,that some ofthe principal ladies ofthe court had the boybrought before them to dance a sarabande, a dance in which he was said to excel.Meanwhile no means were neglected to vilify the name ofthe favorite,andprejudice people againsthiswidow. Writers were employed to traduce them both; numerous pamphlets were pub- lished, detailing the insolence ofthe maréchal,andthe sorceries of the maréchale; theywerebothmade the subject of indecentraillery; brutal and licentious songs and epigrams were com- posed, inmany ofwhich the Parisians were invited to treat the widow as theyhad treated her husband.

The following is one of the more temperate of these effusions

A LA MEMOIRE DE LA MARQUISE ET DU MARQUIS.

L'on parle d'une marquise Etda coyon Florentin,Qui eut pour son entreprise Le royaume de Pantin.S'elle estoitbonnesorciere,Ainsi que chacun croyoit,Aulieu d'estre prisonniere,Maintenant elle riroit.Mais sa tinesse et ses charmesQue deux moustres de l'enferN'ontpeu emposcher les armes Vedgeresan des coyonsAnssi n'est- il pas propice,Quedeux monstres de l'caferSopposent àlajustice Tantdes flamce que dufor.↑ As in the following sampleBUN LA BORCIERE DE CONCHINE.C'est amer, c'est asez, execrable Megers,Inferualle tarin, engence de vipere,

THE MARECHALE ACCUSED OF SORCERY. 247

The only accusations brought against the maréchale d'Ancre at her trial, were those of being a witch, of holding communication with witches, and of having bewitched the queen-mother. The proofs were her familiar intercourse with Montalto, the Jew physician who had accompanied Marie de Medicis from Italy, the exorcisms to which she had subjected herself as a defence against the witchcraft to which she believed herself exposed, and which were performed by Italian priests in the church of the Augustins, and the extraordinary influence she had always exerted over the queen It appears that at times, when suffering from dreadfulpains in the head, the fancy or the superstition of her medical attendants had ordered the application of a newly-killed cock, or other bird, and this was now represented as a sacrifice to the de- mons. Her retired and in manycases strange manners werealso cited against her. She often sat alone, strangely pensiveand abstracted, and at such times it was her habit to continue rolling bits of wax between her fingers until they assumed the form of little bullets, which she threw into a coffer that layby her. When her room was searched, after her arrest, a number ofcoffers filled with these bullets of wax were found, and thesewero taken for corroborative evidence that she was a sorcerer.It was looked upon as a circumstance of more importance that the astrological nativities ofthe queen and her children, carefully drawn up, were found inher possession; these, which, in truth only showed the interest the favorite took inthe fate ofthe royal family, were looked upon as instruments of sorcery. It was further reported abroad, to increase the popular hatred, that they found in her cabinet a quantity of books of magic, with virgin parchment, and a great number of magical characters.On several occasions between the end of April and the begiın- ning of July, the maréchale was put to the torture, forthe pur- pose of compelling her to confess that she had bewitched the queen-mother, but she bore it all with firmness. Itis said, that whenasked what were the charms she used to gainpossession ofthe queen's affections, she replied proudly, that it was but the power of a weak mind over a strong one. The proofs against her were, however, pronounced to be sufficient to convict her ofD'avoir desus la Franco vomy tant de venin!Pouplo, dressés un fou, pour brusler la sorciere;Jettés lacendro nu vent, escartés la poussiere,Qu'on luy fasse de mesmo qu'on a faict au fuqnin.Oneof the curriloas pamphlets published after the assassination of the maré- chal d'Ancre, under the title of " La Medée de la France, dépeinte en la persoNNE dela marquised'Ancre," tells us, " Ils ont trouvé dans son cabinet quantité de livres de magie, du parchemin vierge, et grand nombre de caractères."248 SORCERY AND MAGIC.the crime of high treason, and she was condemned to be behead- ed, and then burnt, her house to be razed to the ground, and all her blood struck with incapacity.The maréchale d'Ancre expected that the utmost severity she had to expect was banishment and confiscation of herproperty,andwhen she heard her sentence, she was struck with the ut- most astonishment, cried out repeatedly inher distress, " Oimé povretta!" and declared in arrest of judgment that she was with child. This plea, however, she immediately retracted; and when she was led to execution on the 8th of July, she submitted to her fate with firmness and resignation. The fury of the Pa- risian mob had itself abated, and the hated Italian favorite became on the scaffold an object ofgeneral commiseration.

CHAPTER XXI. LOUIS GAUFRIDI.

THE belief in witchcraft was at this time turned to a new pur- posebythe Romish priesthood. They had long claimed exclu- sively for the church of Rome a transcendental authority and power which they were fain, in their present contest with the protestantreformers, to support with pretended miracles; and the belief which gained ground in the latter half of the sixteenth cen- tury, that people under the influence of witchcraft were possessed with demons in the same manner as the demoniacs of the NewTestament, was too favorable to their plans to be neglected.Perhaps a great number of the catholic clergy believed consci- entiously in the reality of these possessions, but in the more re- markable cases which have been chronicled, the patients were evidentlypersons tutored for the occasion; and upon the evidence of such people men of character were hurried to the gallows or the stake.There were many of these pretended cases of obsession in England, but they were generallydiscouraged by the church,andwere in most cases detected and exposed. In 1575, a wo- man of Westwell, in Kent, named Mildred Nerrington, pretend- ed to be possessed, and accused a poor old woman ofthe neigh- borhood of having sent a devil into her. The affair went so far,that the vicar of the parish, with a neighboring clergyman, be-

POPISH EXORCISERS. 249lieved that theyhad expelled the demon bytheir prayers, and printed arelation ofit. The civil power in this case was more effectual in establishing truth than the ecclesiastical, for the pre- tended demoniac confessed before two justices of the peace that itwas an imposture, and she explained the way in which she had deceived the two clergymen. In 1579, a Welch girl, named Elizabeth Orton, pretended to fall into trances, and see visions,which were published with great solemnity by some Roman catholic priests; but she also was detected, and made a public confession in Chester cathedral. Two years afterward, another caseofpretended demoniacs, in which some Jesuits were impli- cated, was similarly exposed. In 1598, a protestant clergyman,named William Darrell, made a great noise by his pretended dispossessing ofdemoniacs in Nottinghamshire; but his practice also ended in exposure. With aview to such cases, which were multiplying alarmingly, the convocation ofthe clergy, in the first year of King James, made a canon, "that no minister or minis- ters, without license and direction of the bishop, under his hand and seal obtained, attempt, upon any pretence whatsoever, either of possession or obsession, by fasting and prayer, to cast out any devil or devils, under pain of the imputation ofimposture or coz- enage, or deposition from the ministry."onSuch cases were differently treated by the church in coun- tries where the Romish faith was established, and where, though manyof the more honest and better informed ofthe popish clergy regarded them at least with suspicion, they were encouraged by the teaching and example ofthose who were looked upon as the greatest authorities. Solemn forms of invocation were composed for the purpose of exorcising the demons, and driving them away from their victims; and these were as various and as supersti- tious as the charms of the magicians. The grand authoritythis subject was an Italian ecclesiastic of the sixteenth century,named Geronimo Mengi, who published two collections ofthese exorcisms, which in the Latin editionare entitled Flagellum Da- monum, the whip or scourge ofdemons, and Fustis Dæmonum, aclub for the demons. In the introductory chapters of these books,the author describes the manner in which the exorcist was toprepare for his important office, treats of the nature ofthe evil beings with whom he was to deal, and warns him against their cunning and tergiversation. Among other things, he discusses the question whether it be lawful to make use of insulting lan- guage to the demons, and he resolves it in the affirmative. An- other recommendation of this author shows the spirit of the250 SORCERY AND MAGIC.whole-the demons were to be compelled to give some open testimonyto the truth of the Romish faith. Sometimes, he says,the demons are very obstinate, but the exorciser was to perse- vere day after day with great patience, and, above all, he was to endeavor to obtain possession of the instruments of sorcery,which being burnt, would greatly weaken the power of the evil one. Finally, hedirects that the demoniacs should, if possible,be exorcised in an open church, before as large a congregation of people as possible.These doctrines became in France and other countries thegroundwork for extraordinary cases of individual persecution, of which the one I am now going to relate was not the least remarkable.At Aix, in Provence, there was a convent of Ursuline nuns.Itwas one of the poorest of the monastic orders of females, for which reason they were allowed several ways of gaining a livelihood; and they seem to have been easily made the tools of the priests. Among the Ursulines of Aix there was, in the year 1610,ayoung lady named Magdalen de la Palude, who appears then to have been anew convert, She was the daughter of the sieurde la Palude, a Provençal gentleman, who lived inthe neighbor- hood ofMarseilles. Magdalen had not been long among the sis- ters of St. Ursula before she was seized with trances , and thesesoon communicated themselves to one of the nuns named LouiseCapeau, whom she had chosen to be her intimate friend, and subsequently to some of their companions. It was evidentthey were possessed, and the superior ofthe priest proceeded to exor- cise them in a little chapel, but to no purpose, and for a full year the demons continued obstinate.Among the mountains, about three leagues from Aix, is the cave of La Sainte Baume, or " the holy cavern," in which Mary Magdalen, according to the popish tradition, was said to have passed her latter days, and which was now looked upon as avery holy place of pilgrimage. Aconvent had been founded on the spot, dedicated to the two patron saints of Provence, St. Magdalen and St. Maximin, the prior of which, at the time these events occurred, was Sebastian Michaelis, who was of sufficientimportance to hold the office of an inquisitor of the faith. The superior of the priests of Aix, finding his own exorcisms of no avail, applied to the inquisitor Michaelis, by whose direction thetwo patients, Magdalen de la Palude and Louise Capeau, were carried to the Sainte Baume. The demons now became more tractable, andthe exorciser learned that Magdalen was possessed by Beelzebub, and her companion by a no less potent imp, named Verrine, who confessed that they had taken possession ofthe sufferers by order of Louis Gaufridi, who was the prince and commander of all the magicians in Spain, France, England, and other countries, as far as Turkey, and who had Lucifer for his demon. This Gaufridi was a native of the mountains ofProvence, born at Beauvezer lés Colmaret; he was now a priest at Marseilles, enjoying, it would appear, no very good reputation,especially on account ofhis intrigues with women, and he seems tohave been an object of jealousy and ill-feeling among his fel- low-clergy.Sister Magdalenwas induced to confess thatwhen she was veryyoung, Louis Gaufridi was a frequent visiter at her father's house in the country, and that one day when they were in the fields, he lured her away to a cavern at no great distance from her home. When they entered the cavern, she saw a great number ofpeople, at which she was amazed, but her companion encouraged her and said, " These are our friends, you must be marked like them." She poor girl was in such astonishment that she made no resistance, but submitted to be marked andabused, and then she returned home, telling nobody, not even her father or mother, what had occurred. After this she was fre- quently carried to the meeting of the witches, ofwhom she was made princess, as Gaufridi was their prince. Although she still remained in her father's house, her intercourse with Gaufridi continued, until she suddenly took a fancy to enter the convent ofthe nuns of St. Ursula. When she consulted Gaufridi on thisstep, he earnestly dissuaded her from it, urged her to marry, and promised to find her a rich and handsome husband; but when he saw that she was fixed in her determination, he became angry,and threatened that, if she became a nun, his punishment should be not onlyuponher, but upon all the sisterhood, and the conse- quence was the visitation under which they were now suffering.Such was the statement made by Magdalen de la Palude to the inquisitor ofthe Sainte Baume.The two nuns arrived at the Sainte Baume on the 27th ofNovember, 1610, and the prior Michaelis seems to have taken apleasure in exercising the office of exorcist, for he continued his examinations almost daily till the month ofApril following. On their first arrival at the convent of the Holy Cave, the demons were extremely violent, and, irritated bythe prior's exorcisms,they threw their victims into violent contortions, raised them up in the church (the place of exorcising), and attemptedtocarry252 SORCERY AND MAGIC.them out by an opening over the choir, but they were prevented.In the course of a day or two the exorcisms began to produce their effect, and on the 7th of December, Verrine, who was the weaker demon, and had possession of Sister Louise, was compelled totalk. He said that Louise was possessed by three devils, himself and two others, named Gresil and Sonneillon. Next day Verrine gave a long account ofthe beauty, merits, and glory ofthe Virgin Mary. Meanwhile Beelzebub, who possessed Sister Magdalen, was enraged at the informations given by his fellow.demon, and during his discourse on the merits of the Virgin Mary, he began to bellow like a mad bull, turning his victim's headand eyes in dreadful contortions, and taking off one of hershoes, threw it at Verrine and struck Sister Louise on the head.On the 9th of December, the demon Verrine accused Sister Mag- dalen of being a witch, and exhorted her to repentance, but he said that Sister Louise was innocent. Beelzebub was again turbulent,and threatened Verrine with punishment, but the latter treated his menaces with contempt; he said he owed obedience to Beel- zebub when they were in hell together, but that under circum- stances like the present he was his equal. On the 10th, Ver- rine entered into details relating to the punishments ofthe otherworld, and Beelzebub was less unruly, though he tossed his victim,Sister Magdalen, from one side of the church to the other, saying that was the waytheytossed about the souls of sinners in the regions below. During all these strange proceedings , the church was crowded with pilgrims, who went away " much edified. "It was decided on the 12th of December that in future, whileone priest exorcised and questioned the demons, another should commit their answers to writing. These depositions were col- lected and printed seriously by the exorciser Sebastian Michae- lis, whose book made a great sensation, and went through several editions. It forms a sort of compendium oftranscendental divinity; for the exorciser directed his examinations to the express object of obtaining " authentic" information on different points respecting which doubts might exist in the minds of Christians .Among other things the demons told them that Antichrist wasborn; and when questioned as to the condition of Solomon andNebuchadnezzar, whether Henri IV. (then lately dead) was saved, and on other similar matters, they gave replies which were highly satisfactory to all zealous catholics. On one occa- sion Beelzebub spoke with great bitterness against the art of printing, cursing the inventors of it, those who exercised it, and the doctors who gave their approbation to the books! These

PROCEEDINGS AGAINST GAUFRIDI. 253exorcisms, as I have stated above, were continued till the monthof April, 1611; the demons appear to have suffered severely under the compulsion by which such confessions were extorted,and from time to time they became rebellious, and howled and shouted, invoking other demons to their assistance!The priests who conducted this affair seem almost to have lost sight of Louis Gaufridi, in their anxiety to collectthese important evidences of the true faith. It was not till toward the close ofwinter that the reputed wizard was again thought of. Awarrant was then obtained against him, and he was taken into custody,and confined in the prison ofthe Conciergerie atMarseilles. On the 5th of March he was for the first time confronted with SisterMagdalen, but without producing the result anticipated by his persecutors. Little information is given as to the subsequent proceedings against him, but he appears to have been treated with great severity, and to have persevered in asserting his in- nocence. Sister Magdalen, or rather the demon within her,gave information of certain marks on his body which had been placed there by the evil one, and on search they were found ex- actly as described. It is not to be wondered at, if, after the in- tercourse which had existed between them, Sister Magdalen were able togive such information. Still Gaufridicontinuedun- shaken, and he made no confession, until at length, on Easter eve, the 26th of March, 1611, a full avowal of his guilt was drawn from him, we are not told through what means, by two capuchins of the convent of Aix, to which place he had been transferred for his trial. At the beginning ofApril, another wit- ness, the demoiselle Victoire de Courbier, came forward tode- pose that she had been bewitched by the renegade priest, who had obtained her love by his charms, and he made no objection to their adding this new incident to his confession.Gaufridi acknowledged the truth of all that had been said by Sister Magdalen or by her demon. He said that anuncle, who haddied many years ago, had left him his books, and that one day, about five or six years before his arrest on this accusation,he was looking them over, when he found among them avolume ofmagic, inwhich were some writings in French verse, accom- paniedwith strange characters. His curiosity was excited, and hebeganto read it, when to his great astonishment and conster- nation, the demon appeared in ahuman form, and said to him,"What do you desire of me, for it is you who have calledme?"Gaufridi was young, and easilytempted, and when he had re- covered from his surprise, and was reassured bythe manner -22254 SORCERY AND MAGIC.and conversation of his visiter, he replied to his offer, " If you have power to give me whatI desire, I ask for two things; first,that I shall prevail with all the women I like; secondly, that Ishall be esteemed and honored above all the priests of this coun- try, and enjoy the respect of men of wealth and honor." We maysee perhaps through these wishes the reason why Gaufridi was persecuted by the rest of the clergy. The demon promised togrant him his desires, on condition that he would give up to him entirely his "body, soul, and works; " to which Gaufridi agreed, except only from the latter the administration ofthe holy sacrament, to which he was bound by his vocation as apriest of the church.From this time LouisGaufridi felt an extreme pleasure in reading the magical book, and it always had the effect of bringing the demon to attend upon him. At the end of two or three days the agreement was arranged and completed, and, it having been fairly writtenon parchment, the priest signed it with his blood. The tempter told him that, whenever he breathed on maid or woman,provided his breath reached their nostrils, they would immediately become desperately in love with him. He soon made atrial of the demon's gift, and used it so copiously, that he becaine in a short time a general object ofattraction to the women of the district. He said that he often amused himself with exciting theirpassions, when he had no intention of requiting them, and he declared that he had already made more than a thousand victims.At length he took an extraordinary fancy to the young Mag- dalen de la Palude; but he found her difficult of approach onaccount of the watchfulness of her mother, and he only overcame the difficulty by breathing on the mother before he seduced thedaughter. He thus gained his purpose, took the girl to the cave in the manner she had already described, and became so muchattached to her that he often repeated his charm on her to make her more devoted in her love. Three days after their first visit tothe cave, he gave her a familiar named Esmodes. Finding hernow perfectly devoted to his will, he determined to marry her to Beelzebub, the prince of the demons, and she readily agreed to his proposal. He immediately called the demonprince, who appeared in the form of a handsome gentleman;and she then renounced her baptism and Christianity, signed the agreement with herblood, and received the demon's mark.When the book of magic and the various agreements, which Gaufridi said he had preserved, were sought for, they were not

MAGDALEN DE LA PALUDE. 255.forthcoming; but he got over this difficulty by stating that he had burnt the one, when under fear of arrest, and that the evilone had carried away the others. He declared further, that he had had intercourse with Sister Magdalen since she was at theSainte Baume; that he had often been at sabbaths at the Baumede Rolland, the Baume de Loubieres, and other places in the mountains about, and that two or three times he had wished that these meetings should be held at the Sainte Baume. Once thedevil had sent him to fetch Sister Magdalen thence, and he de- clared that he had dragged her from one place to another through all the woods around.The priest gave an account of the sabbaths, atwhich hewas aregular attendant. When he was ready to go-it was usually at night-he either went to the open window of his chamber, or left the chamber, locking the door, and proceeded into the open air. There Lucifer made his appearance, and took him in an instant to their place ofmeeting, where the orgies of the witches and sorcerers lasted usually from three to four hours. Gaufridi divided the victims of the evil one into three classes,-themasqués (perhaps the novices), the sorcerers, and the magicians.On arriving at the meeting, they all worshipped the demon, ac- cording to their several ranks, the masqués falling flat on their faces, the sorcerers kneeling with their heads and bodies hum- bly bowed down, and the magicians, who stood highest in im- portance, only kneeling. After this, they all went through the formality ofdenying God and the saints. Then they had adia- bolical service in burlesque of that of the church, at which the evil one served as priest in a violet chasuble; the elevation of the demonhoste was announced by awooden bell, and the sac- rament itself was made of unleaven bread. The scenes which followed resembled those of other witch-meetings. Gaufridi ac- knowledged that he took Magdalen thither, and that he made her swallow magical " characters," that were to increase her love to him; yet he proved unfaithful to her at these sabbaths with amultitude ofpersons, and among the rest with " a princess of Friesland." The unhappy sorcerer confessed, among other things, that his demon was his constant companion, though gen- erally invisible to all but himself, and that he only left him when he entered the church of the capuchins to perform his religious duties , and then he waited for him outside the church-door.

Gaufridi was tried before the court of parliament of Provence, at Aix. His confession, the declarations of the demons, the marks on his body, and other circumstances, left him no hope of mercy; judgment was given against him onthe last day of April, and the same day it was put in execution. He was burnt alive.All true catholics had derived so much edification from thedeclarations of the demons of Aix, that cases of possession became more frequent, especially among the nuns. Among the more remarkable cases, we may merely cite those of the nuns of Louviers, in 1643, and of the nuns of Aussonne, in 1662. Iwill, however, content myself with one more narrative of this class, which is perhaps the most extraordinary ofthem all. We are left to guess at the reasons for the persecution of Louis Gau- fridi, but our next chapter will detail ahistory ofwhich the mo- tives were more apparent.

CHAPTER XXII. THE URSULINES OF LOUDUN.

Soon after the period of the persecution of Louis Gaufridi,there was in the town of Loudun in the ancient province of An- jou apriest named Urbain Grandier, a canon ofthe church there,and a man who was as remarkable for his learning and talent as for his handsome person and courtly manners. Hewas borntoward the end of the sixteenth century at Bouvere near Sablé,at which latter place his father, Pierre Grandier, exercised the profession of a notary, and his uncle, Claude Grandier, was, like himself, a priest. Urbain Grandier had studied inthe col- lege of the Jesuits at Bordeaux, and distinguished himself so much by his attainments and by his eloquence that he became very popular at Loudun, where he obtained two benefices as apreacher. This excited the jealousy and hatred of his brother clergy, whom his proud and resentful spirit hindered him from conciliating. He seems to have given them some hold upon him by certain irregularities in his life, especially by his famili- arities with the other sex, which were a matter of scandal in thetown. Loudun, moreover, contained a large population ofprot- estants, and Urbain Grandier perhaps had a leaning toward them.Between the year 1620 and 1629, Urbain Grandier had hadseveral serious quarrels and some lawsuite with the clergy of

THE URSULINES OF LOUDUN. 257Loudun. A priest named Mounier had published libels upon him, and Urbain prosecuted and obtained ajudgment against him, and exacted the full penalty with unfeeling rigor. He had gained an action against another priest named Mignon, a canon ofthe church of St. Croix, in a matter relating to a house which the latter claimed, and he had made Mignon his personal enemy by the offensive manner in which he exulted in his defeat. By such proceedings as these, and by his real or reputed amours,he had gained many enemies. In 1629, he was accused before the court of the bishop of Poitiers of scandalous intrigues, and even of having secretly introduced women into his church for improper purposes, and he was condemned by the official to be ejected from all his benefices. But some irregularity having been discovered in the proceedings, Urbain appealed, and ob- tained a decree of parliament, referring the case to the presidial of Poitiers, and he was acquitted of the charges brought against him, which his accusers were compelled to retract. 'This judg- ment was delivered on the 25th ofMay, 1631. It increased theexasperation of his enemies to such a degree, that the rchbishop ofBordeaux, as Urbain's friend, advised him to quit Loudun, and establish himself in some other place out of the way ofhis per- secutors. But the angry priest was too proud and resentful tolisten to counsel like this.In the year 1626, a small convent of Ursuline nuns had been established at Loudun, and being very poor, they rented a pri- vate house, and were allowed to support themselves by taking as boarders a few young ladies whom they educated. Their first confessor or " director of conscience," was a priest named Mussaut, who died soon after the acquittal of Urbain Grandierby the presidial of Poitiers. Urbain, rather imprudently, be- came a candidate for Mussaut's place, but was rejected, it was afterward said, on account of his scandalous character. The 'office ofdirector of conscience to the Ursulines was given to his old enemy Mignon. 'This affair seems to have caused a revival of animosities which might otherwise have sunk into oblivion.Meanwhile the young scholars of the convent appear tohave feltdull inthe company of their teachers, and they determined to amuse themselves with frightening them. For this purpose they left their beds by night, made dreadful noises about the house, and took advantage of secret passages and peculiarities theyhad discovered in the building to playavariety of pranks,which they laid to the charge of the ghost of the late spiritual director, Father Mussaut. The nuns communicated their terrors22258 SORCERY AND MAGIC.to Mussaut's successor, who soon suspected the intrigue; he saw to what advantage it might be turned, and obtained the con- fidence of the girls who were carrying it on. He not only en- couraged themto proceed, but he soon brought the nuns them- selvestojoin in his plans.Mignonnowproceeded more systematically in instructing his patients inthe parts they were to act, and taught them to coun- terfeit all the strange postures and contortions of one supposed tobe possessed. He gained the nuns to his purposes, not only by holding out to them the hope of enriching and glorifying their order, but by telling them that they would be the means of confounding and perhaps converting the numerous heretics in and about the town of Loudun, and he assured them that UrbainGrandier was himself a secret heretic. As far as we can judge,themotive which had most weight with the nuns was the pros- pect of enriching themselves by this " pious fraud," and the su- perior ofthe convent entered warmly into the design. Having prepared everything for his purpose, Mignon sent for a bigoted priest ofthe neighborhood of Loudun, named Pierre Barré, amanwho had assumed the character of a saint, to support which heperformed avariety of extravagancies. With the assistance ofthis man, who was rejoiced at the opportunity of exhibiting the effects ofhis own holiness, Mignon began by exorcising the superior and two of her nuns, and they carried on their pro- ceedings in great secret for two or three days. They then en- tered into communication with another priest, who bore a very indifferent character, and made him their messenger to twomagistrates, whom they invited to witness the exorcising of two nuns ofthe convent of the Ursulines possessed, as they said, by evil spirits. The first exhibition before the magistrates took place on the 11th of October, 1632. Before the proceedings began, Mignon informed the magistrates, that the nuns had been troubled for some time with a visitation ofspectral appearances,whichhadended in some ofthem being possessed with demons.He said that the superior ofthe nuns waspossessed by the grand demonAstaroth, and that one of the nuns was in the possession of another devil whose name was Sabulon; and, although thenuns themselves, as he assured the magistrates, were totally ignorant of the learned languages, the demons knew all lan- guages, and preferred making use of those which were no longer spoken. They were then ushered into a chamber where the superior lay in bod, and Mignon and his fellow exorcist be- gan their operations. When the patient first saw the priestsTHE SPIRITS TALK LATIN. 259"Perand their companions, she appeared to be seized with dreadful spasms and screamed fearfully; but under the hands of the ex- orcists she became calmer, and Mignon proceeded to interrogate her spirit in Latin. To his first question, "Propter quam caus- am ingressus es in corpus hujus virginis (for what cause did you enter the body of this virgin)?" Astaroth answered with the utmost docility, "Causa animositatis (from animosity).""Per quod pactum (by what pact)?" said Mignon.flores (by flowers)," replied the demon.-" Quales (whatflow- ers)?" asked the priest. "Rosas," was the reply.-" Quis misit (who sent them)?" " Urbanus.-"" Dic cognomen (tell us his surname)?" To this demand the demon replied with the utmost readiness, " Grandier."-Determined to possess all the particulars, the exorcist continued, " Dic qualitatem (tell us his profession)?" Sacerdos (a priest)," said the spirit."Cujus ecclesiæ (of what church)?" Sancti Petri (of St. Peter's)."Then said the priest, " Quæ persona attulit flores (what person brought the flowers)?" to which the instant reply was, "Diabo- lica(ademon). """With this, the fit ended, and of course the examination could be carried on no longer. Mignon took the magistrates aside,and discoursed with them on the extraordinary scene they had witnessed, pointing out to them its resemblance tothe affair of Louis Gaufridi which had occurred twenty years before. The Romish clergy in general seemed inclined to believe implicitly in the possession, and the capuchins showed a particular ani- mosity against Grandier. The laity were astonished at these extraordinary revelations, and it is not to be wondered at if agreat portion of them were led by the priests, and thus easily prejudiced against the accused. The calling in of the magis- trates had given the affair more importance; the first two in- vitedhadprobably been selected as those most likely to be im- posed upon by priestcraft. They were admitted to another experiment nextday (the 12th of October), and after the demon whopossessed the superior of the convent had been duly exor- cised,he repeatedthe charges against Grandier, adding that he was not only a priest,but magus (amagician). Onthis occa- sion the guilty roses were asked for, and abunch ofthose flow- ers were produced and burnt before the company, but to the disappointment of them ali, they did not, aswas expected, emit anoxious odor under the action ofthe fire. The principal civil officers of the municipality now interfered, and on the 13th of October the bailli of the town, with the lieutenant civil, the200 SORCERY AND MAGIC.licutenant criminal, the procureur du roi, the lieutenant à la pré- vôté, and other officers, went together to the convent ofthe Ur- sulines. It would appear that some of these municipal officers were protestants, and the bailli, especially, was known as aman ofgood sense and justice. When they arrived at the house occupied by the nuns, they were shown into a waiting-room,where they were leſt a considerable time, until Mignon conde- scended to make his appearance, and inform them that the de- monthat morning had refused to answer except in private, that the examination had been avery extraordinary one, and that he would give them a report ofit in writing.Urbain Grandier professed to despise the intrigues of his en- emies, but he could not help feeling alarmed at the formidable league which had been raised against him. He determined first to apply for protection to the spiritual power, and he hurried to layhis complaint before the bishop of Poitiers. This prelate,however, as we have seen before, was not friendly to Grandier,who could not obtain a personal audience, but was referred back to the civil authorities for redress. On his retu a to Loudun,Grandier went to the civil court, and presented a formal charge of conspiracy against the priest Mignon; and on the 28th of October, the bailli issued apublic order of the court against the calumnies of the priests. Mignon protested earnestly against this proceeding, and the whole town became violently agitated by the dispute between the priests and the civil authorities .The bailli followed up his decree by taking a decided part against the nuns, and he gave Grandier wafning of every new step which they took. The priests, however, now set the civil powerat defiance, and, preparing to act under the authority of the bishop of Poitiers, they continued their exorcisms of the nuns, and, having collected together a number ofthe least rep- utable medical practitioners of the place, men they knew were willing from credulity or knavery to be their tools, they obtained their signature to a statement of the truth of the possession. Up- on this the bailli publicly inhibited the priests from exorcising or further proceeding in this case,but they again refused to ac- knowledge his jurisdiction.Theyaccordingly went on exorcising more openly andboldly than ever. Another nun was now found to be possessed, andher demon confessed that he was Asmodeus, and that he hadfive companions in the possession of this single victim.also declared that Urbain Grandier was the magician who had sent them. This occurred on the 24th of November; on theHe1THE BISHOP OF POITIERS. 26125th, the civil officers, who were present, insisted on trying the pretended powers of the demons to speak all languages, and the bailli asked the patient what was the Hebrew word signifying water. She held down her head and muttered something,which one of the witnesses who stood very near her declared was a mere refusal in French to answer. But one ofthe priests,who was suggesting to her, insisted that she said zaquaq, which he declared meant in Hebrew aquam effudi! On a previous occasion they had risked an exposure by making the demon speak bad Latin." They now, therefore, began to be more cau- tious, and carried ontheir examination of the demons in a more At the same time they tried to gain the bailli over, but in vain. The confessions of the demons still turned mainly upon the delinquencies of Grandier, but they began also to talk against the Huguenots, provoked no doubt bythe incre- dulity ofthe civil magistrates. As the latter had exposed some of their tricks, and had given them considerable embarrassment,the nuns were now made to say in their fits that they would no longer give any answers in the presence of the bailli or other municipal officers .secret manner.'The priests now made their appeal to the bishop of Poitiers,who at last openly espousedtheir cause, and on the 28th of No- vember he appointed two commissioners, the deans ofthe canons of Champigni, and ofthe canons of Thouars, to examine into this strange affair. With their countenance and assistance the exor- cisms commenced anew, and when, on the 1st of December, the bailli went to the convent, and insisted uponbeing admitted to theexamination, and uponbeing permitted to putquestions onstothenuns when exorcised, he was refused by Barré, whonow acted as chief exorcist. The bailli then formally forbade him to put anyquestions to the pretended demons tending to defame individuals; but Barré merely repliedthat it washis intention to use his own discretion inthis respect. The priests had now everything at their ownwill,andtheywere sanguine of success, whentheir plot was deranged bythe unexpected announcement that the archbishop ofBordeaux was on his way to Loudun. On several occasions the priests haddeclared, to explain some temporary intermission ofthe fits,that they had succeeded in driving awaythe demons, but that theyhad subsequently been sent back bythe magician. When news came of the approach ofthe archbishop, they disappeared entirely, and the nuns became quiet and tranquil. Some pru-•In allusion to their bad Latin, and to the classes in the schools, awit ofthe daysaid,"Que les diable de Loudun n'avoient étudié quejusqu'en troisème."262 SORCERY AND MAGIC.dent directions given bythe archbishop seem to have put a stop to further proceedings, and even Mignon and Barré let the mat- terdrop, so that little more was heard of it.The Ursulines were now the sufferers. They fell into gene- ral discredit; people took away their daughters, and they fell into distress. They laid the blame of their sufferings on their director Mignon, who had led them into the expectation of de- riving great profit from their imposture.Before the embers of this flame were quite extinct, an unex- pected circumstance rekindled them. Among the pamphlets which had appeared against Cardinal Richelieu, who then ruled the destinies of France, was a very bitter satire, entitled, in allu- sion to some low intrigue of the cardinals connected with thistown, La Cordonnière de Loudun. M.de Laubardemont, a crea- ture of the cardinal, who at this time held the office of master ofthe requests, was sent to Loudun, in 1633, to direct the demoli- tion of the castle of that place. Mignon and his fellow-plotters immediately obtained an introduction to this minister, and they not only recounted to him the affair of the nuns, in a manner very disadvantageous to Urbain Grandier and his friends, but they persuaded him that Urbain was the author ofthe satirejust men- tioned. Laubardemont returned to Paris, and communicatedwhat he had heard to the cardinal, who seldom spared the au- thors of personal attacks on himself when theywere in his pow- er, and who is said to have been urged on to sacrifice the curé of Loudun by his confidential adviser, the celebrated père Joseph.The result was, that Laubardemont returned to Loudun, commissionedby the king to inquire into the possession of the nuns,and into the charges against Grandier. He arrived at Loudun with this commission on the 6th of December, 1633.The case now assumed a much more serious countenance.The demons returned to the sisters with redoubled fury, and with an increase of numbers, and nearly all the nuns were at tacked by them. Mignon and his fellow-priest had already got up an exhibition of exorcism for Laubardemont before that func- tionary's departure for Paris, and he brought back with him awrit for the apprehension of Grandier, in which were blazoned forth all the crimes which had ever been imputed, rightly or wrongly, tothat individual. Upon this he was thrown into pris- on, and his house searched for magical books, which were not•Tallemant des Réanx, who has preserved so many anecdotes of this period,tells us that Le Couidray Montpensier, whohad two daughtersboarding with these Buna immediately took them away, and had them well whipped, which he found anefficacious method of driving out the demons.PERSECUTION OF URBAIN GRANDIER 263found. Two only proofs against him, considered of any import- ance, were discovered among his papers, some French verses,which are characterized inthe procès verbal as being sales et im- pudiques-asomewhat strange accusation in that licentious age,butthey perhaps served to corroborate the suspicion that Gran- dier wasthe author of the libel on the cardinal-and a bookwhich he had written, but never published, against the celibacy ofthe clergy. Atthe beginning ofthe year aseries ofexamina- tions were taken, and being committed to writing and duly at- tested, Laubardemont carried them to Paris to lay them before the minister. He then received anew commission from the king to act as supreme judge of this cause, independent of all other jurisdiction whatever; and he returned to Loudun with this ex- tensive power on the 9th ofApril, 1634.Laubardemont began gaby selecting as judges a certain number ofpersons from the local magistracy who were most likely to bedevoted to his will, and such physicians and others were cho- sen to assist in the examinations as were known to bear enmityto the accused. The numerous victims ofthepretended posses- sion were now distributed into two bands, for the convenienceof the exorcists. On the 23d of April the superior of the nunsdeclared that the demons who possessedher had entered her in the forms of a cat, adog, a stag, and agoat. On the 24th, she declared the Grandier had the demon's marks on his bodyly. On the authority of this statement, next day a surgeon, selected asbeing the bitterest of his enemies, was sent to Grandier in hisprison to search for his marks, and the miserable victim was stripped and treated with extreme inhumanity. He ended by discovering, as he pretended, five marks, or insensible spots.The demons were not always very accurate in the information they gave to the exorcists. When questioned as to Grandier'sbooks of magic, they indicated a certain demoiselle to whom he hadintrusted them before his arrest, and in whose house they said that the books would be found. Laubardemont and otherswent immediately to the house indicated, which they examined fromtop tobottom, but theyfound nobooks ofthedescription of those of which they were in search. They returned, and scold- ed the demons for their false information. The latter pretended that a niece of the demoisellehad carried them away after the in- formation had been given. They then went to the niece, but they found that sho was at church, and that she had been so oc- cupiedalldaythat itwas impossible she couldhave acted as the demons stated. Butthe exorcists werenot discouragedbyafew264 SORCERY AND MAGIC.slips like these, and they were especially active in their exami- nations at the beginning of the month of May. Some new de- mons then appeared on the scene, under the names of Eazas,Cerberus, Beherit, &c. Other statements of the demons were found tobe false, and the conspirators had much dificulty in con- cealing some ofthe tricks they employed. But all these diffi- culties were passed over as matters oflittle moment.The examinations were now exhibited publicly in the church,and acrowd of people, both catholics and Huguenots, were al- wayspresent. The matter had already created so much sensa- tion throughout France, that many people of quality came from Paris and other parts, so that all the hostelries in the town were filled with visiters. Among the rest was Quillet, the court poet,whofell into temporary disgrace byhis imprudence on this occa- sion. Atone of the exhibitions , Satan, speaking from the mouth ofone ofthe sisters, threatened that he would toss up to the ceil- ing of the church any one who should dare to deny the posses- sion of the nuns. Quillet took him on his word, and was nottossed to the ceiling, but he provoked so muchthe anger of Lau- bardemont, that he is said to have found it advisable to make ajourney to Rome. On another occasion the devil boasted that hewould take the protestant minister of Loudun in his pulpit and carry him up to the top ofthe church-steeple, but he did not put his threat in execution. This same protestant minister was present at one of the examinations, when the priests, who were administering the consecrated host, told him contemptuously, to show their superiority over the Huguenots, that he dared not put his fingers into the mouths of the nuns as they did. He is said to have replied, that "he had no familiarity with the devil, and wouldnotpresume to play with him." The priests made the nuns utter a great mass of nonsense, and much that was profane and indecent. They caused them to say many things irreverent even to those who conducted the prosecution, which was con- sidered as proving how little theywere influenced by them. One day the devil, by the mouth of one of the sisters, closed the ex- amination by declaring, " M. de Laubardemont est cocu." In the evening, as usual, Laubardemont took the written report, wrote under these words as a matter of course, " Ce que j'atteste étre vrai," and signed it with his name. Whenthe depositions weresent to Paris, this circumstance was the source of no little amusement at court.As the trial went on, doubts and ridicule began to be thrown uponit, which alarmed the commissioners, and it was resolvedCONDEMNATION OF GRANDIER. 265tohasten the proceedings. Everyprecaution was taken to secure the condemnation of Grandier. His brother, an advocateof parliament, was accused of sorcery and placed under arrest,that he might not be capable of appealing. Every circumstance thattold in favor of the accused was carefully suppressed, while whatever could be turned against him was magnified into undue importance. Those who expressed any doubts were threatenedwith prosecution; and the bishop of Poitiers now came forward again, and not only gave the prosecution the full advantage ofhisecclesiastical authority, but he caused placards to be exhibitedabout the town forbidding any one to speak disrespectfully of the nuns. This at once shut the mouths of all Grandier's friends.His enemies had, however, another embarrassing circumstance to contend with. Some of the actors appear to have become ashamed oftheir parts, and to have been surprised with scruples of conscience. At the beginning of July, Sister Clara declared before the multitude assembled in the church, that all her confes- sions for some months past had beenmere falsehood and impos- ture, which had been put into her mouth by Mignon and the priests, and she rushed from the church and endeavored to make her escape; but she was seized and brought back. This, how- ever, did not hinder another nun, Sister Agnes, from following her example, and she made a similar declaration. The commis- sioner immediately adopted measures for hindering the recur- rence ofsuch accidents, and the priests declared that itwas onlyone of the demon's vagaries, and that the unruly patients were at that moment under his influence. They carried their meas- ures of intimidation so far, that they accused not only a sister of Grandier, but the wife of the bailli of Loudun, ofbeing witches,intending thus at one blow to strike fear into his friends and re- lations. And they declared openly that the attempt to throw dis- credit on the proceedings was a mere trick of the Huguenots,whowere afraid that the miracles performed bythe priests on this occasion would throw discredit upon them.Thus, overruling every form of law and justice, did the curé's enemies hurry on their object. As soon as it was known that the all-powerful cardinal was resolved on the destruction of the victim, few were bold enough to stand up in his defence. On the 18th of August, 1634, the judges assembled in the convent of the Carmelites, and on the faith of evidence testified by Astaroth, the chief of the devils, and a host of other demons, they pronounced judgment on Urbain Grandier, convicted of magic and sorcery, tothe effect that he should perform penance before the public, and that then he should be conducted to the stake, and burnt alive along with his magical covenants and characters (these were probably invented), and with his manuscript treatise on the celibacy of the clergy. The sentence was put in execution the same day. Thus perished another victim of superstition, adopted as the instrument of personal revenge. The process of the cure of Loudun made an extraordinary noise,the bigoted priests holdingit up as a miraculous proof of the truth and efficacy ofthe Romish faith, while the protestants decried it loudly as an infamous im- posture. Even in England it excited considerable interest. It gave rise to manypublications in France, where also the evi- dence was analyzed, and its weakness exposed, and the whole affair soon fell into discredit. Some years afterward, the mate- rials of this tragic story were collected together and arranged inasmall volume printed at Amsterdam, in 1693, under the title of the Histoire des Diables de Loudun.

CHAPTER XXIII . THE LANCASHIRE WITCHES.

THERE was something extraordinary in the sudden prevalence of sorcery during the years 1610, 1611 , and 1612, through most ofthe countries of western Europe. It was in the last of these years that occurred one of the most romantic, if not one of the most remarkable, cases of witchcraft in England.One of the wildest districts in Lancashire, even at the present day, is that known as the forest of Pendle, on the borders of Yorkshire. Above it rises the dark and lofty mountain knownas Pendle hill, from the declivity of which the forest extended over a descent of about five miles to a barren and dreary tractcalled the water of Pendle. The view from the summit of thehill was grand and extensive, and near at hand beneath lay the splendid remains of the abbey of Whalley. The tract includod under the name of the forest was barren and desolate, thinly in- habited, and its population very rude and uncultivated. On

• The original depositions, with the autograph signatures of the demons (1), sre still preserved among the manuscripts in the national library in Paris. The signa taree are strange crawls, evidently written by trembing hands guided by others.

THE LANCASHIRE WITCHES. 267brow of the descent from Pendle hill, at a considerable distance from any other habitation, stood a solitary and deserted building of some antiquity, no doubt in ruins, known popularly as the Malkin tower. It was inhabited at the time of which we are speaking by an old woman, whose real namo was Elizabeth Southernes, but whowas better known in the neighborhood by that of Old Demdike. She was atthis time about eighty years of age, and exhibited all the characteristics of a confirined witch intheir most exaggerated forms. She had a son named Christo- pher, and a daughter named Elizabeth, who married alaborer of the Pendle district, named John Device. The Devices had three children, James, Alizon, and Jennet, the latter being, in 1612,nine years of age. It is one of the doctrines of sorcery, that the descendants of awitch follow, from a sort of inevitable ne- cessity, the same profession, and all the members of this family then living, through the three generations, bore the same evilreputation.They were not, however, alone in their dealings with the ovil one, for the district of Pendle was at this time little better famed in the north of England than the territory of Labourd in France. There was another family which held a high rank among the witches of Pendle, the principal member of which was Anne Whittle, who wentby the popular name of OldChat- tox, and was ofthe same age as Old Demdike; she had an only daughter named Anne, who was married to Thomas Redferne.Old Demdike was the senior or queen of the witches of Pendle and the neighborhood, but she had a jealous rival in Old Chat- tox, and the animosity created bytheir rivalry was shared by their families .Mother Demdike, however, had long reigned supreme in herquarters, the tertor of her neighbors. According to her own con- fession, she had been awitch fifty years (the printed book says twenty, but there are other circumstances mentioned which show this was a misprint) . Her own account of herself, when brought totrial was, that at the periodjust mentioned, she was one day " coming homeward from begging, when there met her near unto a stone-pit in Goldshaw, inthe said forest of Pendle, a spirit or devil, in the shape of aboy, the one half of his coat black, and the other brown, who bade her stay, saying to her, that if she would give him her soul, she should have anything that she would request. Whereupon she demanded his name, andthe spirit an- swered his name was Tibb. And so in hope of such gain as was promised bythe said devil or Tibb, she was contented to268 SORCERY AND MAGIC.give her soul to the said spirit. And for the space of five or six years next after, the said spirit or devil appeared at sundry times unto her about daylight-gate [twilight] , always bidding her stay,and asking her what she would have or do. To whom she re- plied, nay, nothing; for she said she wanted nothing yet. And soabout the end ofthe said six years, upon a sabbath-day, in the morning, this examinate, having a little child upon her knee, and she being in a slumber, the said spirit appeared unto her in the likeness of a brown dog, forcing himself to her knee, to get blood under her leſt arm; and she being without any apparel saving her smock, the said devil did get blood under her left arm. Andshe awaking, said, ' Jesus, save mychild!' but had no power, nor could not say, Jesus save herself! whereupon the brown dog vanished out of her sight; after which she was almost stark mad for the space of eight weeks. "The child here spoken of must have been Elizabeth Device,one of the heroines ofthe present history, who in due time was betrayed by the evil one, and made a witch by her mother. It was the old woman, also, who inducted her grand-children, or was the means of introducing them, to the same evil and dan- gerous calling. James Device, the eldest of these,said in his confession, " that upon Sheare Thursday was two years (Easter eve, 1610) his grandmother, Elisabeth Southernes, alias Demdike, did bid him, this examinate, go to the church to receive the communion (the next day after being good Friday), and then not eat the bread the minister gave him, but to bring it and deliver it to such a thing as should meet him in his way homeward. 、 Not- withstanding her persuasion, this examinate did eat the bread,and so in his coming homeward some forty roodes off the said church, there met him a thing in the shape ofahare, who spoke unto this examinate, and asked him whether he had brought the bread that his grandmother had bidden him, or no. Whereupon this examinate answered, he had not; and thereupon the said thing threatened to pull this examinate in pieces; and so this ex- aminate thereupon marked himself to God, and so the said thing vanished out of this examinate's sight. And within some four days after that, there appeared in this examinate's sight, hard by the new church in Pendle, a thing like unto abrown dog, who asked this examinate to give him his soul, and he should be revenged on any whom he would; whereunto the examinate answered, that his soul was not his to give, but was his Savior Jesus Christ's; but as much as was in him this examinate togive he was contented he should have it. Andwithin two or

THE DEVICES OF PENDLE. 269three days after, this examinate went to the Carre Hall, and upon some speeches betwixt Mistress Towneley and this examinate,she charging this examinate and his said mother to have stolen some turves ofher, bad him pack the doores; and withall as he went forth of the door, the said Mistress Towneleygave him aknock between the shoulders. And about a day or two after that, there appeared unto this examinate in his way athing like unto ablack dog, who put this examinate in mind of the said Mistress Towneley's falling out with him, and bad him make apicture of clay like unto the said Mistress Towneley; and he dried it the same night bythe fire, and within a dayafter, he,this examinate, began to crumble the said picture, every day some, for the space of a week; and within two days after all was crumbled away, the said Mistress Towneley died. And he further saith, that in Lent last one John Duckworth ofthe Launde promised this examinate an old shirt; and within a fortnight after,this examinate went to the said Duckworth's house, and demanded the said old shirt; but the said Duckworth denied him thereof. And going out ofthe said house, the said spirit Dandy appeared unto this examinate, and said, 'Thou didst touch the said Duckworth.' Whereupon this examinate answered, he did not touch him. ' Yes,' said the spirit again, ' thou didst touch him, and therefore I have power of him. Whereupon this ex- aminate agreed with the said spirit, and then wished the said spirit to kill the said Duckworth: and within one week, then next after, Duckworth died."His sister Alizon's account of her conversion to witchcraftwas as follows. She said, that " about two years agon, her grandmother (called Elisabeth Southernes, alias old Demdike)did sundry times in going or walking together as they went beg- ging, persuade and advise this examinate to let adevil or famil- iar appear unto her; and that she, this examinate, would let him suck at some part of her, and she might have and do what she would. And she further saith, that one John Nutter, ofthe Bul- hole in Pendle aforesaid, had a cow which was sick, and re- questedthis examinate's grandmother to amend the said cow; and her said grandmother said she would, and 80 her said grand- mother about ten ofthe clocke in the night, desired this exami- nate to lead her forth, which this examinate did, she being then blind; and her grandmother did remain about half an hour forth;andthis examinate's sister did fetch her in again; but what she did when she was so forth, this examinate can not tell. But the next morning this examinate heard that the said cow was dead.23270 SORCERY AND MAGIC.And this examinate verily thinketh that her said grandmother didbewitch the said cow to death. And further, this examinatesaith, that about two years agon, this examinate having gotten apigginfull ofblue milk bybegging, brought it into the house ofher grandmother, where (this examinate going forth presently, and staying about half anhour) there was butter to the quantity of aquartern ofapound inthe said milk, and the quantity ofthe said milk still remaining; and her grandmother had no butter in the house when this examinate went forth, during which time this examinate's grandmother still lay in her bed. And further, this examinate saith, that Richard Baldwin of Weethead, within theforest of Pendle, about two years ago, fell out with this exami- nate's grandmother, and so would not let her come upon his land:and about four or five days then next after her said grandmother didrequest this examinate to lead her forth about ten ofthe clocke in the night, which this examinate accordingly did, and shestayed forth then about an houre, and this examinate's sister fetchedher in again. And this examinate heard the next morn- ing that awoman-child of the said Richard Baldwin was fallen sick; and as this examinate did then hear, the said child did lan- guish afterward by the space ofayear, or thereabouts, anddied.And this examinate verily thinketh that her said grandmother did bewitch the said child to death."The youngest of the Devices, Jennet, a child of nine years,was as yet too young to be a witch herself, but she had been acareful watcher of the doings of her relatives, and appears to have been usually admitted to their secret meetings.Old Demdike must certainly have obtained the special favor ofthe evil one, if itwas to be gained by the number of her con- verts, for she was not only the perverter of those of her own party, but of those ofthe rival faction also; for old Chattox, her equal inage and decrepitude, if not in power, confessed that it was Mother Demdike who first seduced her to listen to thetempter. The records of the court testify that "the said Anne Whittle, alias Chattox, said, that about fourteen years past she entered, through the wicked persuasions and counsel of Elisabeth Southernes, alias Demdike, and was seduced to condescend andagree to become subject unto that devilish abominable profession ofwitchcraft. Soon after which, the devil appeared unto her in the likeness of a man, about midnight, at the house of the said Demdike; and thereupon the said Demdike and she went forth of the said house unto him; whereupon the said wicked spirit moved this examinate that she would become his subject and

THE IMAGES OF CLAY. 271giveher soul unto him. Thewhich at first she refused to assent unto; but, after, by the great persuasions made by the said Dem- dike, she yielded to be at his commandment and appointment.Whereupon the said wicked spirit then said unto her, that he must have one part of her body for him to suck upon; the which she de- niedthentogrant unto him; and withall asked him, what part of herbody he would have for that use; who said, he would have aplace of her right side, near to her ribs, for him to suck upon;whereunto she assented. And she further said, that at the sametime there was athing in the likeness of a spotted bitch, that came with the said spiritunto the said Demdike, which then didspeak unto her in this examinate's hearing, and said, that sheshould have gold, silver, and worldly wealth, at her will; and at the same time she saith there was victuals, viz., flesh, butter,cheese, bread, and drink, and bid them eat enough. And aftertheir eating, the devil called Fancy, and the other spirit calling himself Tibb, carried the remnant away. And she saith, thatalthough they did eat, they were never the fuller nor better forthe same; and that at their said banquet the said spirits gave them light to see what they did, although they neither had firenor candlelight; and that they were both she spirits and devils. "Anne Redferne, Mother Chattox's daughter, held a special rank among these miserable people, for she was the most skilful ofthem all in making those terrible instruments of evil, the ima- ges of clay. Old Demdike, in her confession, declared, " that about half a year before Robert Nutter died, as this examinate thinketh, this examinate went to the house of Thomas Redſerne,which was about midsummer, as this examinate remembereth it.And there, within three yards of the east end ofthe said house,she saw the said Anne Whittle, alias Chattox, and Anne Red- ferne, wife ofthe said Thomas Redferne, and daughter ofthe said Anne Whittle, alias Chattor, the one ofthe one side of the ditch,andthe other on the other, and two pictures of clay or marle lying by them; and the third picture the said Anne Whittle, alias Chattox, was making; and the said Anne Redferne, her said daughter, wrought her clay or marle to make the third picture withall. And this examinate passing by them, the said spirit,called Tibb, in the shape of ablack cat, appeared unto her this ex- aminate, and said, 'Turn back again, and do as they do.' Το whom this examinate said, ' Whatare they doing?" Whereunto the said spirit said, ' They are making three pictures.' Where- upon she asked whose pictures they were. Whereunto the saidspirit said,' Theyarethe pictures ofChristopher Nutter, Robert272 SORCERY AND MAGIC.Nutter, and Mary, wife ofthe said Robert Nutter.' But this ex- aminate denying to go back to help them to make the pictures aforesaid, the said spirit, seeming to be angry therefore, shove or pushedthis examinate into the ditch, and so shed the milk which this examinate had in a can or kit, and so thereupon the spirit at that time vanished out of this examinate's sight. But presently after that, the said spirit appeared to this examinate again in the shape of a hare, and so went with her about a quar- ter ofa mile, but said nothing to this examinate, nor she to it. "The two factions under these two rivals in mischief-the Erictho and Canidia, as they have been aptly termed, of the forest of Pendle-were the terror of the neighborhood. Those who were not witches themselves, were glad to buy on any terms the favor of Mother Demdike andher familar Tibb, or that ofMotherChattox and her imp Fancy; and those who offended the two powerful sorceresses or their friends, or who failed to propitiate them, were sure to meet with some kind of severe punishment.Several of their deeds are recounted in the examinations takendownat the trials. Their vengeance was often the result of very trifling provocations, and they at times exerted their blight- ing influence without any provocation at all. In her second examination, Alizon Device, after telling the manner of her se- duction by her grandmother, says that not long after, "being walking, toward the Rough-lee, in a close of one John Robinson's, there appeared unto her a thing like unto a black dog,speaking unto her, anddesiring her to give him her soul, and he would give her power to do anything she would: whereupon this examinate being therewithall inticed, and setting her down,the said black dog did with his mouth (as this examinate then thought) suck at her breast, a little below her paps, which place did remain blue half a yeare next after; which said black dog did not appear to this examinate, until the eighteenth day of March last; at which time this examinate met with a pedlar on the highway called Colne-field, near unto Colne; and this ex- aminate demanded of the said pedlar to buy some pins of him;but the said pedlar sturdily answered that he would not loose hispack; and so this examinate parting with him, presently there appeareth to this examinate the black dog which appeared unto her as before; which black dog spake unto her in English,saying, What wouldst thou have me to do with yonder man?"To whom this examinate said, ' What canst thou do at him?"Andthe dog answered again, ' I can lame him.' Whereupon this examinate answered, and said to the black dog, ' Lame

PERSECUTION OF URBAIN GRANDIER 263found. Two only proofs against him, considered of any import- ance, were discovered among his papers, some French verses,which are characterized in the procès verbal as being sales et im- pudiques-a somewhat strange accusation in that licentious age,but they perhaps served to corroborate the suspicion that Gran- dierwasthe author of the libel on the cardinal-and a book which he had written, but never published, against the celibacy ofthe clergy. At the beginning ofthe year a series ofexamina- tionswere taken, and being committed to writing and duly at- tested, Laubardemont carried them to Paris to lay them before the minister. He then received a new commission from the king toact as supreme judge of this cause, independent of all other jurisdiction whatever; and he returned to Loudun with this ex- tensive power on the 9th ofApril, 1634.Laubardemont began by selecting as judges a certainnumber ofpersons from the local magistracy who were most likely tobe devoted to his will, and such physicians and others were cho- sen to assist in the examinations as were known tobear enmityto the accused. The numerous victims ofthepretended posses- sion were now distributed into two bands, for the convenienceof the exorcists. On the 23d of April the superior of the nuns declared that the demons who possessedher had entered her inthe forms of a cat, adog, astag, and agoat. On the 24th, she declared the Grandier had the demon's marks on his body. Onthe authority of this statement, next day a surgeon, selected as being the bitterest of his enemies, was sent to Grandier in his prison to search for his marks, and the miserable victim was stripped and treated with extreme inhumanity. He ended by discovering, as he pretended, five marks, or insensible spots.The demons were not always very accurate in the information they gave to the exorcists. When questioned astoGrandier's books of magic, they indicated a certain demoiselle to whom he had intrusted them before his arrest, and inwhose house they said that the books would be found. Laubardemont and otherswent immediately to the house indicated, which they examined fromtop tobottom, but theyfound nobooks ofthedescription of those ofwhich they were in search. They returned, and scold- ed the demons for their false information. The latter pretended that a niece of the demoiselle had carried them away after the in- formation had been given. They then went to the niece, but they found that she was at church, and that she hadbeen so OC- cupied all daythat itwas impossible she could haveacted asthe demons stated. But the exorcists were not discouraged byafew264 SORCERY AND MAGIC.slips like these, and they were especially active in their exami- nations at the beginning of the month of May. Some newde- mons then appeared on the scene, under the names of Eazas,Cerberus, Beherit, &c. Other statements of the demons were found tobe false, and the conspirators had much difficulty in con- cealing some of the tricks they employed. But all these diffi- culties were passed over as matters of little moment.The examinations were now exhibited publicly in the church,and acrowd of people, both catholics and Huguenots, were al- ways present. The matter had already created so much sensa- tion throughout France, that many people of quality came from Paris and other parts, so that all the hostelries in the town were filled with visiters. Among the rest was Quillet, the court poet,whofell into temporarydisgrace by his imprudence on this occa- sion. At one of the exhibitions, Satan, speaking from the mouth ofone ofthe sisters, threatened that he would toss up to the ceil- ing of the church any one who should dare to deny the posses- sion of the nuns. Quillet took him on his word, and was nottossed to the ceiling,but he provoked somuch the anger of Lau- bardemont, that he is said to have found it advisable to make ajourneytoRome. On another occasion the devil boasted that hewould take the protestant minister of Loudun in his pulpit and carry him up to the top ofthe church-steeple, but he did not put his threat in execution. This same protestant minister was present at one of the examinations, when the priests, who were administering the consecrated host, told him contemptuously, to show their superiority over the Huguenots, that he dared not put hisfingers into the mouths of the nuns as they did. He is said to have replied, that " he had no familiarity with the devil , and would not presume to play with him." The priests made the nuns utter a great mass of nonsense, and much that was profane and indecent. They caused them to say many things irreverent even to those who conducted the prosecution, which was con- sideredasproving how little theywere influenced by them. One day the devil, by the mouth ofone ofthe sisters, closed the ex- amination by declaring, "M. de Laubardemont est cocu." In theevening, as usual, Laubardemont took the written report, wrote under these words asamatter of course,"Ce que j'alteste étre vrai," and signed it with his name. Whenthedepositions weresent to Paris, this circumstance was the source ofno little amuse- ment at court.Asthe trial went on, doubts and ridicule began to be thrown upon it, which alarmed the commissioners, and it was resolved1CONDEMNATION OF GRANDIER. 265tohasten the proceedings. Every precaution was taken to se- cure the condemnation of Grandier. His brother, an advocate of parliament, was accused of sorcery and placed under arrest,that he might not be capable ofappealing. Every circumstance that told in favor of the accused was carefully suppressed, while whatever could be turned against him was magnified into undue importance. Those who expressed anydoubts were threatened with prosecution; and the bishop of Poitiers now came forwardagain, and not onlygave the prosecutionthe full advantage ofhis ecclesiastical authority, but he caused placards to be exhibited aboutthe town forbidding any one to speak disrespectfully ofthe nuns. This at once shut the mouths of all Grandier's friends.His enemies had, however, another embarrassing circumstance to contend with. Some of the actors appear to have become ashamed of their parts, and to have been surprised with scruples of conscience. At the beginning of July, Sister Clara declared before the multitude assembled inthe church, that all her confes- sions for some months past had been mere falsehood and impos- ture, which had been put into her mouth by Mignon and thepries priests, and she rushed from the church and endeavored tomake her escape; but she was seized and brought back. This, how- ever, did not hinder another nun, Sister Agnes, from following her example, and she made a similar declaration. The commis- sioner immediately adopted measures for hindering the recur- rence ofsuch accidents,andthe priests declaredthat itwasonly one of the demon's vagaries, and that the unrulypatients were at that moment under his influence. They carried their meas- ures of intimidation so far, that they accused not only asister of Grandier, but the wife of the bailli of Loudun, ofbeing witches,intending thus at one blow to strike fear into his friends and re- lations. And theydeclared openlythat the attempt to throwdis- crediton the proceedings was a mere trick of the Huguenots,whowere afraid that the miracles performed by the priests on this occasion would throw discredit upon them. Thus, overruling every form of law and justice, did the curé's enemies hurry on their object. As soon as it was known that the all-powerful cardinal was resolved on the destruction of the victim, fewwere bold enough to stand up in his defence. On the 18th of August, 1634, the judges assembled in the convent of the Carmelites, and on the faith of evidence testified by Asta- roth, the chiefof the devils, and a host of other demons, they pronounced judgment on Urbain Grandier, convicted ofmagic andsorcery, tothe effect that he should perform penance before23266 SORCERY AND MAGIC.the public, and that then he should be conducted to the stake,and burnt alive along with his magical covenants and characters (thesewere probably invented), and with his manuscript treatise onthe celibacy ofthe clergy. The sentence was put in execu- tionthe same day.Thus perished another victim of superstition, adopted as the instrument of personal revenge. The process of the cure of Loudun made an extraordinary noise, the bigoted priests holding itup as amiraculous proofofthe truth and efficacy ofthe Romish faith, while the protestants decried it loudly as an infamous im- posture. Even in England it excited considerable interest. It gave rise to many publications in France, where also the evi- dencewas analyzed, and its weakness exposed, and the whole affair soon fell into discredit. Some years afterward, the mate- rials of this tragic story were collected together and arranged in asmall volume printed at Amsterdam, in 1693, under the title of the Histoire des Diables de Loudun.

CHAPTER XXIV. WITCHCRAFT IN ENGLAND DURING THE EARLIER PART OF THE SEVENTEENTH CENTURY.

The case of the Lancashire witches, in 1612, seems to havebeen the first grand exemplification of King James's witchcraft doctrines in England. Yet though the published cases of witch- craft during that monarch's reign are not very numerous, there can be no doubt that the superstition itselfwas widely prevalent throughout the country, and that it gave rise to innumerable in- stances of persecution. In the same year, 1611, five witches were executed at Northampton, ofwhom one only, a man, made&confession. He said that he had three spirits, whom hecalled Grissill, Ball, and Jack. In 1615, there was a rather remarkable case of witchcraft at Lynn, in Norfolk. Relations ofboth of these cases were printed, and dispersed abroad. In 1618, an event of this kind occurred on the borders of the counties of Leicester and Lincoln, which was still more remarkable as having occurred in one ofthe noblest families inthe land.Sir Francis Manners succeeded his brother Roger in the earl- domofRutland in 1612, and soon distinguished himself by the magnificent hospitality which he exercised at his castle of Bel- voir. He had two sons, Henry and Francis, and a daughterKatherine; the first of these died about the year 1614, and he was followed to the grave by his younger brother within two years. The only remaining child, who afterward married the duke ofBuckingham, was also taken with a severe illness, from which she was hardly expected to recover. Inthe hamlet adjoiningtothecastle there lived an old womannamed Joan Flow- er, with two daughters, whose poverty excited the compassion ofthe earl and his lady, and the mother was employed in the castle as a chairwoman, while her eldest daughter Margaret wasreceived into the household as a servant. It was soon found,however, that Mother Flowers wasundeserving of the kindness thus shown to her; she gave offence by her evil manners, and by the disorders of her house, where people of no good reputa- tion came to visit her younger daughter Philip, and at last Mar- garet Flower was discharged from her place for purloining the

THE WITCHES OF BELVOIR 287provisi provisions at the castle to furnish the visiters at her mother's house. All this had occurred before the death of the earl's children, and, as the countess had acted generously toward the daughter when she was discharged, they were never suspected of malice.However, reports of a sinister character touching the proceed- ings of the family of Joan Flower soon spread abroad. They had gained the reputation of being witches, and it began tobe whispered about that the earl's children had perished by their agency. Witches appear to have been rather numerous in this vicinity, and as the reports became more rife, anumber of ar- rests, including the three Flowers and other persons, were made justbefore the Christmas of 1617, and the prisoners were lodged in Lincoln jail. The mother, Joan Flowers, when she wascommitted to prison, is said to have asked for bread and butter,which she wished impiously might be her death if she were guilty of the crime of which she was accused; but she no soon- er attempted to swallow it, than she was choked and instantly expired. The earl of Rutland was at the time in London;when, however, he heard of the imprisonment of the witches,and the crimes that were imputed to them, he hastened with his brother, Sir George Manners, to Lincoln, and assisted at their examination. They all confessed, were, as might be expected,duly convicted, and were executed early in the March of the year 1618. *Among the witnesses on this occasion was awoman-appa- rently an old one-named Joan Willimott, ofGoodbyinLeices- tershire, who confessed " that she hath a spirit which she cal- leth Pretty, which was given unto her by William Berry of Langholme in Rutlandshire, whom she served three years; and that her master, when he gave it unto her, willed her to open her mouth, and he would blow into her afairy which shoulddo her good; and that she opened her mouth, andhedidblow into her mouth; and that presently after his blowing there came out of her mouth a spirit, which stood upon the ground, in the shape and form of a woman, which spirit asked ofher her soul, which she then promised unto it, being willed thereunto byher master.She further confessed, that she never hurt anybody, but didhelp divers that sent for her, which were stricken or forespoken;and that her spirit came weekly to her, and would tell her ofThe earl and the countess were so far satisfied that their children died by witchcraft, that it was stated in the inscription on their monument in Bottesford church.288 SORCERY AND MAGIC.divers persons that were stricken and forespoken. And she saith, that the use which she had ofthe spirit, was to know how those did which she had undertaken to amend; and that she didhelp them by certain prayers which she used, and not by her own spirit; neither did she employ her spirit in anything, but only to bring word how those did that she had undertaken to cure. "Another witness, named Ellen Green, of Stathorne in the same county, said, " that one Joan Willimott of Goodby came about six years since to her in the Wolds, and persuaded this examinate to forsake God, and betake her to the devil, and shewould give her two spirits, to which she gave her consent, and thereupon the said Joan Willimott called two spirits, one in thelikeness of a kitten, and the other of a moldiwarp [a mole]; the first, the said Willimott called Pusse, the other Hiffchiffe, and they presently came to her; and she departing left them with the examinate, and they leaped on her shoulder; and the kitten sucked under her right ear or her neck, and the moldiwarp on the left side in the like place. After they had sucked her, she sent the kitten to a baker ofthat town, whose name she remembers not, who had called her witch and struck her; and bade hersaid spirit go and bewitch him to death. The moldiwarp she then bade go to Anne Dawson of the same town and bewitchher to death, because she had called this examinate witch andjade; and within one fortnight they both died. And further,this examinate saith, that she sent both her spirits to Stonesby,to one Willison, a husbandman, and Robert Williman, a hus- bandman's son, and bade the kitten go to Willison and bewitch him to death, and the moldiwarp to the other and bewitch him to death, which they did, and within ten days they died. Thesefour were bewitched while this examinate dwelt at Waltham aforesaid. About three years since, this examinate removed thence to Stathorne, where she now dwelt; upon a difference betweenthe said Willimott and the wife of John Patchet of the said Stathorne, yeoman, she, the said Willimott, called her, this exami- nate, to go and touch the said John Patchet's wife andher child,which she did, touching the said John Patchet's wife in her bed, and the child in the grace-wife's arms, and then sent her said spirits to bewitch them to death, which they did, and so thewoman lay languishing by the space of a month and more,forthen she died: the child died the next day after she touched it. And she further saith , that the said Joan Willimott had aspirit sucking on her under the left fank in the likeness of alittle white dog, which this examinate saith that she saw the

THE WITCHES OF BELVOIR. 289same stucking in barley-harvest last, being then atthe house of the said Joan Willimott."Both the daughters of Mother Flowers confessed, and Margaret gave the following account of the proceedings relating to the earl of Rutland's family: "She saith and confesseth, thatabout four or five years since her mother sent her for the right- hand glove of Henry Lord Rosse, afterward that her mother badeher go again into the castle of Belvoir, and bring down the glove or some other thing of Henry Lord Rosse; whereupon she brought down a glove, anddelivered the same to her mother,who stroked Rutterkin, her cat, with it; after it was dipped in hot water, and so pricked it often, after which Henry Lord Rosse fell sick within a week, and was much tormented withthe same. She further saith, that finding a glove about two or three years since of Francis Lord Rosse on a dunghill, she de- livered it to her mother, who put it into hot water; and after took it out and rubbed it on Rutterkin the cat, and bade him go upward; and after her mother buried it in the yard, and said amischieflight on him, but he will not mend again. She further said, that her mother and she, and her sister, agreed together to bewitch the earl and his lady, that they might have no more children; and being demanded the cause of this their malice and ill-will, she saith, that about four years since the countess (growing into somo mislike with her) gaveher forty shillings,abolster, and a mattress, and bade her bide at home andcome no more to dwell at the castle; which she not only took in ill part, but grudged at it exceedingly, swearing in her heart to be revenged; after this her mother complained to the earl against one Peake, who had offered her somewrong, whereinshe con- ceived that the earl took not her part, as she expected, which dislike with the rest exasperated her displeasure against him,and so she watched the opportunity to be revenged: whereupon she took wool out of the said mattress, and a pair ofgloves,whichwere given her byMr. Vavasor, andput them into warm water, mingling them with some blood, andstirring it together;then she took the wool and gloves out of the water, and rubbed themon the body of Rutterkin her cat, saying the lord andthe ladyshould have more children,but it should be long first. She further confessed, that by her mother's commandment, she brought toher a piece of a handkerchief ofthe lady Katherine,theearl's daughter, and her mother put it into hot water, and then taking it out rubbed it on Rutterkin, bidding him fly and go,whereuponRutterkin whined and cried Mew; whereupon she25290 SORCERY AND MAGIC.said, that Rutterkin had no power over the lady Katherine to hurt her. " Her sister, Philip Flowers, declared, that " about the 30th of January last past, being Saturday, four devils ap- pearedunto her in Lincoln jail, at eleven or twelve o'clock at midnight; the one stood at her bed's foot, with a black head like anape, and spake unto her, but what she can not well remem- ber, at which she was very angry, because he would speak no plainer, or let her understand his meaning: the other three were Rutterkin, little Robin, and Spirit, but she never mistrusted them,nor suspected herself till then. "The Roman catholics in England were very active during the reign of James I., and they attempted to take advantage of the popular credulity in getting up cases of possession in insitation of their brethren on the continent; one of the most remarkablecases of this kind occurred in Lancaster in 1612, and led to atrial on the same day with that of the witches of Pendle.The village of Samlesbury is at some distance from the Pen- dledistrict, nearer to Preston, but it was probably the reports of the deeds of Mothers Demdike and Chattox that suggested theplot now to be related. The principal family in this township werethe Southworths, who had their head seat at Samlesbury park, and who seem to have been much divided among themselves -a division which was increased by religious differences, for some of themwere protestants and others catholics. Lancashirewas at this time remarkable for the number of papists which it harbored-it was the grand asylum of the English seminary priests, and there are documents which show that Samlesbury park was awell-known resort of the partisans of Rome. One ofthesepriests was Christopher Southworth, who for conceal- ment had assumed the name of Thompson, and who appears to havebeennearly related to Sir John Southworth, the occupier of the park, who was then recently dead. Between Sir John and one of his female relations, Jane Southworth, there was abitter feud, for what reason is not stated; a servant of SirJohn's, named John Singleton, deposed, that " he had often heard his old master say, that the said Jane Southworth was, as he thought, an evil woman and a witch;" and he added, “ thatthe said Sir John Southworth, in his coming or going between his own house at Samlesbury and the townofPreston, didfor the mostpart forbearto pass bythe house where the said wife dwelt, though itwashis nearest and best way, and rode anotherway, only for fear of the said wife, as this examinate verily thinketh. " This statement was confirmed by another 1 witness,THE WITCHES OF BELVOIR. 289same sucking in barley-harvest last,being then at the house of the said Joan Willimott."Both the daughters of Mother Flowers confessed, and Margaret gave the following account of the proceedings relating to the earl of Rutland's family: " She saith and confesseth, that about four or five years since her mother sent her for the right- hand glove of Henry Lord Rosse, afterward that her mother badeher go again into the castle of Belvoir, and bring down the glove or some other thing of Henry Lord Rosse; whereupon she brought down a glove, and delivered the same to her mother,who stroked Rutterkin, her cat, with it; after it was dipped in hot water, and so pricked it often, after which Henry Lord Rosse fell sick within a week, and was much tormented with the same. She further saith, that finding a glove about two or three years since of Francis Lord Rosse on adunghill, she de- livered it to her mother, who put it into hot water; and after took it out and rubbed it on Rutterkin the cat, and bade him go upward; and after her mother buried it in the yard, and said amischief light on him, but he will not mend again. She further said, that her mother and she, andher sister, agréed together to bewitch the earl and his lady, that they might have no more children; and being demanded the cause of this their malice and ill-will, she saith, that about four years since the countess (growing into some mislike with her) gave her forty shillings,abolster, and a mattress, and bade her bide at home and come no more to dwell at the castle; which she not only took in ill part, but grudged at it exceedingly, swearing in her heart to be revenged; after this her mother complained to the earl against one Peake, who had offered her some wrong, wherein she con- ceived that the earl took not her part, as she expected, which dislike with the rest exasperated her displeasure against him,and so she watched the opportunity tobe revenged: whereupon she took wool out of the said mattress, and apair ofgloves,which were given her by Mr. Vavasor, and putthem into warm water, mingling them with some blood, andstirring it together;then she took the wool and gloves out of the water, and rubbed them on the body of Rutterkin her cat, saying the lord and the ladyshouldhave more children,but it should be long first. She further confessed, that by her mother's commandment, she brought to her a piece of ahandkerchief of the ladyKatherine,theearl'sdaughter, and her mother put it into hot water, and thentaking it out rubbed it onRutterkin, biddinghim fly andgo,whereuponRutterkin whined and cried' Mew;' whereuponshe 25290 SORCERY AND MAGIC.said, that Rutterkin had no power over the lady Katherine to hurt her." Her sister, Philip Flowers, declared, that " about the 30th of January last past, being Saturday, four devils ap- peareduntoher in Lincoln jail, at eleven or twelve o'clock at midnight; the one stood at her bed's foot, with ablackhead like anape, and spake unto her, butwhatshe can not well remem- ber, at which she was very angry, because he would speak no plainer, or let her understand his meaning: the other three were Rutterkin, little Robin, and Spirit, but she never mistrusted them,nor suspected herselftill then."The Roman catholics in England were very active during the reign of James I., and they attempted to take advantage of the popular credulity in getting up cases of possession in incitation of their brethren on the continent; one of the most remarkablecases of this kind occurred in Lancaster in 1612, and led to atrial on the same day with that of the witches of Pendle.The village of Samlesbury is at some distance fromthe Pen- dle district, nearer to Preston, but it was probably the reports ofthe deeds of Mothers Demdike and Chattox that suggested theplot now to be related. The principal family in this township were the Southworths, who had their head seat at Samlesbury park, and who seem to have been much divided among themselves-a division which was increased by religious differences, for someofthem were protestants and others catholics. Lancashire was at this time remarkable for the number of papists which it harbored-it was the grand asylum of the English seminary priests, and there are documents which show that Samlesbury park was a well-known resort of the partisans of Rome. One ofthesepriests was Christopher Southworth, who for conceal- ment had assumed the name of Thompson, and who appears to havebeennearly related to Sir John Southworth, the occupier ofthe park, who was then recently dead. Between Sir John and one of his female relations, Jane Southworth, there was abitter feud, for what reason is not stated; a servant of SirJohn's, named John Singleton, deposed, that " he had oftenheard his old master say, that the said Jane Southworth was, as he thought, an evil woman and a witch;" and he added, " thatthe said SirJohn Southworth, in his coming or going between his own house at Samlesbury and the townofPreston, didfor the most part forbearto pass bythe house where the said wile dwelt, though it was his nearest and best way, and rode another way, only for fear of the said wife, as this examinate verily thinketh. This statement was confirmed by another witness,1THE WITCHES OF SAMLESBURY. 291ayeoman of Samlesbury, named William Alker, who deposed,"that he had seen the said Sir John Southworth shun the saidwife when he came near where she was, and hath heard the said Sir John say that he liked her not, and that he doubted she- would bewitch him." As far as we can gather, it appears fur- ther, that Jane Southworth was a recent convert from Romanism to the church of England.Therewas inthe same village afamily ofthe nameofBier- ley. Jennet Bierley was an aged woman, who appears to have lived with a daughter-in-law, Ellen Bierley; her own daughter had married Thomas Sowerbuts of Samlesbury, a husbandman,and by her he had adaughter, Grace Sowerbuts, who was at this time about fourteen years of age. Jennet and Ellen Bier- ley were protestants, while Thomas Sowerbuts was a catholic,and there was probably a quarrel between thein onaccount of the religion of the child, which Thomas Sowerbuts resolved should be that of Rome, and for that purpose he sent her for religious instruction to the priest Thompson (alias Southworth).Soon after or about the time of the seizure of the witches ofPendle, Grace Sowerbuts pretended to be seized with strange fits, and she was found in a sort of trance among the hay andstraw in a barn, whence she was taken to herfather's house, andthere told a story which led to the arrest of Jane Southworth, and Jennet and Ellen Bierley, and they were committed to Lancas- ter jail. They were brought to trial on the 19th ofAugust, 1612,and then Grace Sowerbuts made a statement in court, to the effect that, after having been " haunted and vexed" for some years by the prisoners and another confederate, named OldDoe- wife, these four women had lately drawn her by the hair of the head to the top of a hay-mow, where they left her. Notlong after this, Jennet Bierley met her nearher home, appearing to her first in human likeness, " and after that in the likeness of ablack dog," and attempted to terrify her. The girl told her father what had happened, and how she had often been "haunt- ed" in this manner; and being asked by the court why she never told anybody before, she said, " she could not speak thereof, though she desired so to do." Soon after this, on the fourth of April, " going toward Samlesbury back to meet her mother, coming from Preston, she saw the said Jennet Bierley,whometthis examinate at a place called the Two Brigs, first in her own shape, and afterward in the likeness ofablack dog with two legs, which dog went closebythe left side ofthis ex- aminate till they came to apit of water, and then the said dog292 SORCERY AND MAGIC.spake, and persuaded this examinate to drown herself therein ,saying it was a fair and an easy death; whereupon this exami- nate thought there came one to herin awhite sheet, and carried her away from the said pit, upon the coming whereof the said black dog departed away." The dog subsequently returned, and carried her to a neighbor's barn, where it left her in a trance on the floor. She went on to describe other instances of persecu- tionby the witches, and declared that on one occasion her grand- mother and aunt had taken her by night to the house of a man named Thomas Walshman, which they entered " she knew not how," and Jennet Bierley caused the death of an infant child;and the night after the burial of the child, " the said Jennet Bier- ley, and Ellen Bierley, taking this examinate with them, went to Samlesbury church, and there did take up the said child, and the said Jennet did carry it out of the churchyard in her arms,and then did put it in her lap and carried it home to her own house, and having it there, did boil some thereof in a pot, and some did broil on the coals , of both which the said Jennet andEllen did eat, and would have had this examinate, and one GraceBierley, daughter of the said Ellen, to have eaten with them,⚫ but they refused so todo. Andafterward the said Jennet and El- len did seethe (boil) the bones of the said child in a pot, and with the fat that came out of the said bones they said they wouldanoint themselves, that thereby they might sometimes change themselves into other shapes. And after all this being done,they saidthey would lay the bones again in the grave the next night following, but whether they did so ornot this examinate knoweth not; neither doth she know how they got it out of the grave at the first taking of it up. " She next stated, that " about half a year ago, the said Jennet Bierley, Ellen Bierley, Jane Southworth, and this examinate (who went by the appointmentofthe said Jennet, her grandmother), did meet at a place called Redbank, upon the north side of the water of Ribble, every Thursday and Sunday at night, by the space of afortnight, and at the water-side there came unto them, as they wentthither, four black things, going upright, and yet not like men inthe face,which four did carry the said three women and this examinate over the water; and when they came to the said Redbank, they found something there which they did eat. Andafterthey had eaten, the said three women and this examinate danced,every one of them with one ofthe black things aforesaid."She proceeded to describe further acts, familiar to those who enter into the minutiæ of sorcery, and which seem to have been.THE WITCHES OF SAMLESBURY. 293takenfrom the foreign books on the subject, and then described other persecutions towhich she had been subjected, until the time of the arrest ofthe prisoners.Itwas not the fashion at this time to submit witnesses in suchcases to a strict cross-examination, nor did any one think of op- ening the grave of the child to ascertain in what condition the bodymight then be; but Thomas Walshman deposed that his childdied about the time stated, though he said that it had been sick for some time. Witnesses were also examined as toGraceSowerbuts' fits, and the father and one or two other witnesses gave their evidence in corroboration of her statements. The evidence was thus in due order taken, and the jury was nodoubt ready to give a verdict against the prisoners, when the judge, Sir Edward Bromley, demanded of the latter what they had to say for themselves. The sequel may be told best in the rather dramatic language of the report of the trial. The three prisoners, instead of being abashed as persons under such cir- cumstances usually were," humblyupontheir knees, with weep- ing tears, desired him for God's cause to examineGrace Sower- buts, who set her on, or by whose means this accusation came against them. Immediately the countenance ofthis Grace Sow- erbuts changed; the witnesses,being behind, began to quarrel and accuse one another. In the end his lordship examined the girl, who could not for her life make any direct answer, but strangely amazed, told him she was put to a master to learn, but hetold her nothing ofthis. But here, as his lordship's care and pains were great to discover the practices ofthese odious witches of the forest of Pendle and other places now upon their trial be- fore him, so was he desirous to discover this damnable practice toaccuse these poorwomenand bring their lives indanger, and thereby to deliver the innocent. And as he openly delivered it upon the bench, in the hearing of this great audience, that if apriest or Jesuit had a hand in one end of it, there would appear to be knaveryand practice in the other end of it, and that it might the better appear to the whole world, examined Thomas Sower- buts what master taught his daughter; in general terms he denied all. The wench had nothing to say, but her master told her nothing ofthat. In the end, some that were present told his lordship the truth, andthe prisoners informed him how she went to learn with one Thompson, a seminary priest, who had in- structed and taught her this accusation against them, because they were once obstinate papists, and now came to church.Here is the discovery of this priest, and of his whole practice.25°294 SORCERY AND MAGICStill this fire increased more and more, and, one witness accusing another, all things were laid open at large. In the end,his lordship took away the girl from her father, and committed her to Mr. Leigh, a very religious preacher, and Mr. Chisnal,two justices ofthe peace, to be carefully examined."Grace Sowerbuts now made a full confession; she declaredthatall she said beforehad been taught her by the priest; that it was a more invention; that her fits were counterfeit: and thatshe had, byher ownwill, gone into the barnand other places whore she was found.Eightyears after this trial, in 1620, occurred asomewhat sim- ilar case, which made a great sensation at the time. There was at Bilston, in Staffordshire, a poor boy twelve years old, named William Percy, the son of a husbandman of that place. One dayas he was coming home from school, he met an old womanwhom he had never seen before, but who, as it was afterwardpretended, was a poor woman of the neighborhood, named Joan Cock; she taxed him that he did not wish hergood day, and toldhim that he was a foul thing, and that it had been better for him ifhehad saluted her. This was the account whichthe lad gave, and he had no sooner reached home than he was seized with dreadfulfits. Itappears that there were manyRoman catholics residing in the neighborhood of Bilston, and to some of these the boy's pa- rents applied for advice and assistance. As soon as the boywas exorcised according to the forms directed by the Romish church,he became calm, and in reply to questions put to him, he declared that hewasbewitched, and that he was possessed by three devils.Besides the exorcisms, the priests were very liberal with holy water and with holy oil, by the plentiful application of which,"with extreme fits and hearings, he brought up pins, wool,knotted thread, thrums, rosemary, walnut-leaves, feathers, &c."This we learn from the priest, who drew up the account of the "miracle," which was afterward printed, and who informs us,among other things, that " on Thursday, being Corpus Christi day, I came again, and found the child in great extremities. In this time hehad brought up elevenpins, and a knitting-needle,folded up indivers folds, &c. He said the spirit bad him not to hearken to me in any case; that the witch said she would make an end of him, &c. I wished him to pray for the witch, which hedid; then the child did declare that now he was perfectly himself, and desired that his books, pens, ink, cloaths, might be blessed, wishing his parents, sisters, and brothers, to bless themselves, and become catholics; out of which faith, byGod's grace,:THE BOY OF BILSTON. 295hesaid, hewould never live ordie. On SundayI exorcised him,and learned of him, that while puritans were in place, he saw the devil assault him in the form of ablackbird."Theboy's fits and trances continued, sometimes apparently yielding to the exorcisms of the priests, and then again returning as violent as ever. Meanwhile the woman accused ofthe witchcraft bythe possessing devils, was arrested and carried before the chancellor of the bishop of Litchfield, by whose directions William Perry wasbrought to confronther,whenhe immediate- ly fell into his usual fits , declaring that she was his tormentor.Onthis evidence she was committed to Staffordjail,andbrought totrial on the tenth ofAugust, but thejury,not satisfied with the evidence, acquitted her.The judges, who seem to have suspected the truth, committed the boy to the care of the bishop of Coventry and Litchfield, who happened to be present, and he carried him home with him to Eccleshall castle. There his fits and convulsions were repeated,and the bishop for some time could make nothing of him. At length he bethought himself of an experiment which would at least satisfy himself. It appears that the trial verse used by the priests was the first verse ofthe first chapter ofthe gospel ofSt. John, the words of which were no sooner commenced than theboywas seized with the most violent symptoms. The bishop took a Greek testament in his hand, and said to the patient," Boy, it is either thou or the devil that abhorrest those wordsofthe gospel, and if it be the devil,he (being so ancient aschol- ar as of almost of six thousand years' standing) knows and un- derstands all languages, so that he can not but know when I recite the same sentence out of the Greek text; but if itbe thyself, thenart thou an execrable wretch,who plays thedevil's part,wherefore look to thyself, for now thou art to be put to trial, andmark diligently whether it be that same scripture which shall be read. " Then the bishop read the twelfth verse of the chapter,and the boy supposing it was the first, fell into his usual convul- sions; but, after the fit was passed over, and the bishop readthe first verse, the boy thinking it was some other passage, was not affected at all. The bishop was thus convinced of the imposture, but there were still some extraordinary features about the case which re- quired explanation, and he let it go on, that it might be in the end more fully exposed. At length a hole was made through the partition of the room in which the boy slept, and the bishop placed one of his servants secretly to watch. A discoverywas296 SORCERY AND MAGIC.thus made which leſt no further doubt on the matter, and whenthe boy found himself detected, he changed countenance and confessed. The storyhe told was, that an old man called Thom- as, with gray hair and " a cradle of glasse," met him not far from his father's house, and, entering into conversation with him, sug- gested this imposture as ameans of staying from school. He then taught him to roll about, groan, cast up his eyes, &c. , and told him to accuse somebody who was reputed awitch. Some papists, he said, recommended him to seek help of the catholic priests. When the bishop asked him if he did not design to yieldto their exorcisms, hereplied that hedid, butthat he had continued the imposture so long, because much people resorted to him, and brought him good things, and because he was not willing to go to school again. It is not impossible that thestory of the old man had been suggested by the priests them- selves, in order to conceal their own complicity incase ofadiscovery of the fraud.The dangerous doctrine, which had long before been acted uponinthe case of the witches of Warboys, was now widely pro- mulgated, that the declaration of the person bewitched, while inthe fits caused by witchcraft, was sufficient evidence against the supposed offender. This was opening a door for the indulgence of personal enmity which could not fail to be often taken advan- tage of, and such cases appear to have been of very frequent occurrence. In Lord Londesborough's volume of manuscripts already alluded to, there are the notes oftwo verycurious affairsofthis kind. The first of these cases occurred in and near London, in the year 1622. The lady Jennings, living at Thistle- worth, had a daughter named Elizabeth, of the age of thirteen years. One day she was " frighted with the sight of an oldwoman who suddainly appeared to her att the dore and demaund- edapin ofher"-this seems to have beenthe usual article whichthe witches asked ofthose theywere going to torment and fromthat time the child suffered from convulsive fits ofthe most pain- ful description. A variety of remedies were tried in vain, andinthe course of this treatment a woman named Margaret Rus- sel, who went by the name of Countess, frequently attended- she appears to have been well known at the house, and to have interfered with the medical arrangements. Onthe 25th ofApril,at the end of one of her fits, Elizabeth Jennings uttered thenames of this woman and three others, and then went on talkingincoherently, " These have bewitched all my mother's children -east, west, north, and south, all these lie-all these are witch-COUNTESS ARRESTED. 297es. Set up a great sprig of rosemary in the middle ofthehouse-Ihave sent this child to speak to show all these witches. Put Countess in prison this child will be well. If she had been long ago, all together had been alive [it appears some other children of the lady Jennings had died] . Them shebewitched with acatstick-Till then I shall lie in great pain.-Till then by fits Ishall be in great extremity. Theydied ingreat misery." These and some other speeches are duly attested by nine persons, among whom was the medical attendant.The same day Countess was arrested and carried before Sir William Slingsby, ajustice ofthe peace, and her account of her- self is a curious picture of the time. She said that "yesterday she went to Mrs. Dromondbye, in Blacke-and-White-court in the Old Baylye, and told her that the lady Jennings had adaughter strangely sicke; whoreuppon the said Dromondbye wishedher to goe to inquire att Clerkenwell for a minister's wiſſe that coldhelpe people that were sicke, but she must not aske for awitch or a cunning woman, but for one that is a phisition woman; and there this examinate found her and a woman sitting with her, and told her in what case the child was, and she said shce wold come this day, but shee ought her noe service, and said she had binthere before and left receiptes there, but the child did not take them. And she said further, that there was two childrenthat the lady Jennins had by this husband that were bewitched and dead, for there was controversie betweene two howses, and that aslong as theydwelt there they cold not prosper, and that there sholdbo noe blessing in that house by this man. And being demaunded what she meant by the difference betwixt two howses, she answered it was betwixt the house of God and thehouse of the world; but being urged to expresse it better, she said wee knewe it well enough-it was the difference betwixtHiggins the apothecarie, the next neighbour, and the lady Jen- nins. And shee further confesseth that above a moneth agoe she went to Mrs. Saxey, in Gunpouder-alley, who was forespoken herselfe, and that had abooke that cold helpe all those that were forespoken, and that shee wold come and shewe her the booke and helpe her under God. And further said to this examinate,that none but a seminary preist cold cure her." Wehave hereanother instance how busy the seminary priests, or Jesuits, were in obtruding themselves in such cases.Countess was now committed to Newgate, and next day new revelations were obtained from the bewitched child confirmatory of the former accusation . But meanwhile the minister's wife298 SORCERY AND MAGIC.•(Mrs. Goodcole), with her husband and some friends, went to the Old Bailey, and being confronted with the prisoner, the latter denied the most important part of what she had said. In fact,the accusation seems to have arisen out of a private quarrel, and onapplication to an experienced physician, Dr. Napier, the lady Jennings was set at ease as to the ailment of her daughter-sowelearn from a note at the end of the paper.The other case recorded in Lord Londesborough's manuscriptoccurred in 1626, and is still more remarkable. On the 13th ofAugust in that year, a man named Edward Bull and a womannamed Joan Greedie were indicted at Taunton assizes for bewitching one Edward Dinham. This man, when in his fits, had two voices besides his own, "whereof one is a very pleasantvoice and shrill, the other deadly and hollow; " the third was his own voice. When the first two (who were good and evil spiritsthat possessed him) spoke, there was no motion of his lips andtongue, which however moved as was usual with a man talking when his own voice was heard. No doubt he was a ventriloquist. The dialogue, as taken down in the paper before me,bears a close resemblance to the conversations of the possessed nuns in France: it is too gross an imposture to deceive any onefor amoment. (I use good and bad for the two spiritual voices,and man for the natural voice, as more simple than the mode ofexpressing them in the manuscript.) The conversation began as follows:-"Good. Howe comes this man to bee thus tormented?"Bad. He is bewitched."Good. Who hath done it?"Bad. That I may not tell."Good. Aske him agayne."Man, Come, come, prithee tell me who hath bewitched me."Bad. Awoman in greene cloathes and ablacke hatt, with alonge poll; and a man in gray srite, with blewe stockinges,"Good. But where are they?"Bad. Shee is at her house; and hee is at ataverne in Yeo- hull in Ireland."Good. But what are theire names?"Bad. Nay, that I will not tell."Good. Aske him agayne."Man, Come, come, prithee tell me what are their names."Bad, I am bound not to tell."Good. 'Then tell half of their names."Bad. The one is Johane, and the other Edward.THE BEWITCHING OF EDWARD DINHAM. 299"Good. Nowe tell me the otherhalf."Bad. That I may not."Good. Aske him agayne."Man. Come, come, prithee tell me the other half."Bad. The one is Greedie, and the other Bull. "Having obtained this information, amessengerwassentto ahouse " suspected," and finding awoman dressed according to the description, he caused her to be arrested and committed to safe custody. The conversation thenwent on as follows:ï"Good. But are these witches?"Bad. Yes, that they are."Good. Howe came they to bee soe?"Bad. Bydiscent.• "Good. But howe by discent?"Bad. From the grandmother to the mother, and from the mother to the children."Good. But howe were they soe?"Bad. They were bound to us, and wee to them."Good. Lett me see the bond."Bad. Thou shalt not."Good. Lett me see it, and if I like I will seale alsoe."Bad. Thou shalt if thou wilt not reveale the contentesthereof."Good. I will not."'Thebond is now supposed to be shown, onwhich the good spirit exclaims- "Good. Alas! oh pittifull, pittifull, pittifull? What? eight seales, bloody seales, four dead and four alive? ah, miserable!"Man. Come, come, prithee tell me,why did theybewitcheme?"Bad. Because thou didst call Johane Greedie witche."Man. Why, is shee not a witche?"Bad. Yes, but thou shouldest not have said soe."Good. But why did Bull bewitche him?"Bad. Because Greedie was not stronge enough."Inquiry is again made after Bull, and, onfollowing the direc- tiongivenby the spirit, the messenger finds the spot fromwhich hehad just escaped, andmeets with people who had seenhim running away. A conversation follows onthe mischiefs which the witches had perpetrated before they attacked this man, and we learn that they had bewitched aperson to death. The con- versation is resumed in another fit six days after, and another attempt to catch Bull failed. The bad spirit now declareshis300 SORCERY AND MAGIC.intention to have Dinham's soul, but the good spiritopposes him,and a violent struggle arises, and the evil one has the advantage.The conversation between them is then resumed:-"Bad. I will have him, or else I will torment him eight tymesmore."Good. Thou shalt not have thy will in all thinges; thou shalttorment him but four tymes more."Bad. I will have thy soule. "Good. If thou wilt answere me three questions, I will sealoand goe with thee."Bad. I will."Good, Who made the world?"Bad. God." Good. Who created mankynde?"Bad. God."Good. Wherefore was Christ Jesus his precious blood shed?"Bad. I'le no more of that."Upon this, the patient was seized with terrible convulsions.Afew days afterward, in another fit, the struggle to obtain pos- session of the soul is renewed:-"Bad. If thou wilt give me thy soule, Iwill give thee goldenough."Good. Thy gold will scald my fingers."Bad. If thou wilt give me thy soule, I will give thee dice,and thou shalt winne infinite somes of treasure by play." Good. If thou canst make every letter in this booke [the man had a prayer-book in his hand] a die, I will."Bad. That I cannott,"Good. Laudes, laudes, laudes!"Bad. Ladies, ladies, ladies-thou shalt have ladies enough,and if thou wilt they shall come to bedd to thee." (The bad spirit evidently didnotunderstand Latin!]"Good. If thou canst make every letter inthis booke a ladie,Iwill."The bad spirit now attempted to cast the book away, but after aviolent struggle he was overcome, and then the good spirit made "the sweetest musicke that ever was heard. " After another attempt to trace and catch Bull, by the spirit's directions he was at last captured in his bed. Now that the prisoners were secured, Dinham was delivered from his persecutor, and was no more tormented. The witches were indicted for similar offences,but we are not told what was their fate, or whether any " semi- nary priests" were here concerned.

COTTA ON WITCHCRAFT. 301The influence of the doctrine and example of King James might now be considered as passed, and the witchcraft agitationwould perhaps have gradually subsided,had not anew influence arisen to revive the flame. Among the writers on the subject of witchcraft during James's reign, one took it up in amore rational view than was usual amonghis contemporaries. This was John Cotta, an eminent physician of Northampton, the author ofa work entitled " The Trial of Witchcraft." Cotta did not dispute the existence of the witches, but he objected tothe evidence which was received against them; and the arguments which he used to support his opinions would, if followed out, have led himmuch further than he would venture then to go. Cotta requires that the evidence against persons accused of witchcraft should be of a direct and practical description. He recommended that in all cases of supposed witchcraft or possession, skilful physicians should be employed to ascertain if the patient might not be suf- fering from anaturalmalady, andhe pointed out the fallacywhich attended the doctrine of witches' marks. He showed how littlefaith could generally be placed in the confessions of the witches,from both the manner in which they were obtained, and the char- acters of the individuals who made them. He exposed in the same rational manner the uncertainty of such objectionable modes of trying witches as swimming them in the waters, scratching,beating, pinching, or drawing blood from them. He objected also to taking the supernatural revelations inthosewhowere be- witched as evidence against those who were accused ofbewitch- ing them. It will be seen that all the evidence at that time con- sidered conclusive would thus have been rendered of no account.But Cotta was in advance of his age: he published his book in 1616, when King James's doctrines prevailed in full force, and it attracted little attention. Anew and much-enlarged edition,published in 1624, does not appear to have been much better received at least it had noeffect in checking the persecution to which so manyunfortunate creatures were exposed. 26302 SORCERY AND MAGIC.

CHAPTER XXV. WITCHCRAFT UNDER THE COMMONWEALTH: MATTHEW HOPKINS, THE WITCH-FINDER.

THE great witch-persecution in England arose under the com- monwealth. The ardent religious feelings of the puritans ledthem to believe not only that they were themselves supported by divine inspiration and favored with special revelations, but that Satan was as actively at work against them; and that, as with the heroes of the Homeric age, the warfare in which they were thrown engaged the spiritual no less than the carnal world. It was natural, therefore, that they should look with especial horror and hostility on that union of Satan and mankind which was em- bodied in the witch or sorcerer. They were the more apparentmanifestations of the devil's own interference in the attempt tobring back the double tyranny of kingship and popery. It is impossible now to say how far the prosecutions of witches at this periodbelonged to the personal animosities of religious and po- litical party, but there can be little doubt that some at least of those who suffered were martyrs to their loyalty. The first name which ushers in the melancholy list during this period is that of Dr. Lamb, who had been the favorite Buckingham's domestic magician, and who was torn to pieces by the London mob in1640.aThe great outbreak of fanaticism and superstition which fol- lowed began in the county of Essex. In the spring of 1645,several witches were seized at Manningtree, and were subsequently condemned and hanged. One of these was an old wo- mannamed Elizabeth Clarke, and the most important witness against her was " Matthew Hopkins of Manningtree, gent." It appears that Hopkins had watched with her several nights in room inthe house ofaMr. Edwards, in which she was confined,to keep her from sleeping until she made a confession, and to see if she were visited by her familiars. He declared, among other things, that on the night of the 24th of March, which ap- pears to have been the third night of watching, after he had re- fused to let her call one of her imps or familiars, she confessed that about six or seven years before she had surrendered herselfMATTHEW HOPKINS AND JOHN STERNE. 303tothe devil, who came to her in the form of " a proper gentle- man, with a laced band." Soon after this a littledog appeared,fat and short inthe legs, in color white with sandy spots, which,when he hindered it from approaching her, vanished from his sight. She confessed that it was one of her imps, named Jar- mara. Immediately after this had disappeared, another came in the form of a greyhound, which she called Vinegar Tom; and it was followed by another in the shape of apolecat. "Andthisinformant [ Hopkins] further saith, that going from the house ofthe said Mr. Edwards to his own house about nine or ten of theclock that night, with his greyhound with him, he saw the grey- hound suddenly give a jump, and run as she had been in a full course after ahare; and that when the informant made haste to seewhathis greyhound so eagerly pursued, he espied awhite thing about the bigness of a kitlin [kitten], and the greyhound stand- ing aloof from it; and that by-and-by the said white imp or kitten danced about the said greyhound, and by all likelihood bit apiece ofthe flesh of the shoulder of the greyhound, for the greyhound came shrieking and crying to this informant with a piece offlesh torn from her shoulder. And this informant further saith, that,coming into his own yard that night, he espied ablack thing,proportioned like a cat, only it was thrice as big, sitting on astrawberry-bed, and fixing its eyes onthis informant; and when he went toward it, it leaped over the pale toward this informant,as he thought, but ranquite through the yard, with his greyhound after it, to a great gate, which was underset with apair of tum- brill-strings, and did throw the said gate wide open, and then vanished; and the said greyhound returned againtothis inform- ant, shaking and trembling exceedingly." Hopkins had not ventured to remain with the witch alone inhiswatchings, for he had with him one John Sterne,ofManning- tree, who also added "gentleman" to his name, andwho confirmed everything that Hopkins had said, deposed to the coming ofthe imps, and adding that the third imp was called Sack-and- sugar. They watched at night with another woman, named Re- becca West, and saw her imps inthe same manner. She confessed, and stated that the first time she saw Satan, he came to her at night, told her he must be her husband, and married her.The severe treatment to which the persons accused were exposed soonforced confessions from them all, and they avowed them- selves guilty of mischiefs of every description, from the taking awayofhuman life to the spoiling ofmilk. Some of their imps hadcaused storms at sea, andthus the ships ofpeople against304 SORCERY AND MAGIC.whom they were provoked were cast away. The names and forms of their imps were equally fantastic. Rebecca Jones, awitch brought from St. Osythe's, said that she had met aman in a ragged suit, with great eyes that terrified her exceedingly, and that hegave her three things like moles, but without tails, which she fed with milk. Another had an imp in the form of a white dog, which she called Elimanzer, and which she fed with milk- pottage. One hadthree imps, which she called Prick-ear, Jack,and Frog; another had four, named James, Prick-ear, Robin, and Sparrow. Several witnesses-poor and ignorant people were brought totestify tothe mischief which had been done by these means; and some declared that they had seen their imps. Acountryman gravely related how, passing at daybreak by the house of one of the women accused, named Anne West, he wassurprised to find her door open at that early hour, and looking in,he saw three or four things like black rabbits, one of which ranafter him. He seized upon it and tried to kill it, but it seemed inhis hands like a piece ofwool, and stretched out inlength as he pulled it without any apparent injury. Then recollecting thatthere was a spring near at hand, he hurriedthither and at- tempted to drown it, but it vanished from his sight as soon as he put it in the water. He then returned toward the house, andBeeing Anne West standing outside the door in her smock, he asked her why she sent her imps to torment him.This seems to have been the first appearance ofMatthew Hop- kins in the character of a witch-finder, for which he afterwardbecame so notorious, and which he now assumed as a legal pro- fession. He proceeded in a regular circuit through Suffolk, Nor- folk, Cambridgeshire, and Huntingdon, accompanied with John Sterne and a woman whose business it was to examine the bodiesof the females in search of their marks. In August of 1645, wefind them at Bury, in Suffolk, where, on the 27th of that month,no less than eighteen witches were executed at once, and a hun- dred and twenty more were to have been tried, but a suddenmovement of the king's troops in that direction obliged the judges to adjourn the session. Some of the imps here appeared in the shapes ofsnakes, wasps, and hornets, and even ofsnails. They were mostly employed in petty offences; one man and his wife were guilty only of having bewitched the beer in a brewhouse and making it stink. Others, however, confessed that they had raised tempests and storms, and caused mischief of a much more serious character. One woman declared that she had conceivedtwo children by the devil, "but as soon as she was delivered ofPARSON LOWES. 305them they ran awayin most horrid long ugly shapes." Anne Leach, ofMistley, Essex, who wastried here, said that the imps"did mischief whereverthey went, andthat whenthis examinant didnot send and employthem abroad to do mischief, she had not her health, but when they were employed she was healthful and well."The most remarkable victim ofthis inquisition at Burywas an aged clergyman named Lowes, whohad been vicar of Brandeston near Framlingham in that county, fifty years, a well-known op- ponent of the new church government. This man, we are told by Sterne, one of the inquisitors," had been indicted for a common imbarrator, and for witchcraft, above thirty years before, and the grand jury (as I have heard) found the bill for a common imbarrator, who now, after he was found with the marks, in his con- fession he confessed that inpride of heart to be equal, or rather above God, the devil took advantage of him, and he covenantedwith the devil, and sealed it with his blood, and had those famil- iars or spirits, which sucked on the marks found on his body,and did much harm both by sea and land, especially by sea, for he confessed, that he being at Lungarfort (Languard-fort] in Suf- folk, where he preached, as he walked upon the wall or works there, he saw agreat sail of ships pass by, and that, as they were sailing by, one of his three imps, namely, his yellow one, forth- with appeared to him and asked him what he should do, and he bad it go and sink such a ship, and showed his imp a new ship among the middle ofthe rest (as I remember), one that belonged to Ipswich, so he confessed the imp went forthwith away, and he stood still and viewed the ships on the sea as they were asailing, and perceived that ship immediately to be in more trou- ble and danger than the rest; for he said the water was more boisterous near that than the rest, tumbling up and down with waves, as if water had been boiled in a pot, and soon after (he said) in a short time it sunk directly down into the sea as he stood and viewed it, when all the rest sailed down in safety; then he confessed he made fourteen widows in one quarter ofan hour.Then Mr. Hopkins, as he told me (for he took his confession),asked him, if it did not grieve him to see so manymen cast away in a short time, and that he should be the cause ofsomany poorwidows on a sudden; but he swore by his Maker, no, he was joyful to see what power his imps had: and so likewise confessed many other mischiefs, and had a charm to keep him out of the jail and hanging, as he paraphrased it himself, but 26*306 SORCERY AND MAGIC.therein the devil deceived him; for he was hangedthat Michael- mas time, 1645, at Bury St. Edmunds; but he made a very far larger confession, which I have heard hath been printed; but if it were so, itwas neither of Mr. Hopkins' doing nor mine own,for we never printed anything until now."Perhaps Hopkins, when scared by the royal troops, returned homeward from Bury to Ipswich, where a poorwoman namod Lakelaw was burnt on the ninth of September. She confessed that shehadbeen awitch nearly twenty years, and that she had bewitched to death her own husband and a person who had re- fused to give her a needle, besides destroying several ships, yet shehad always appeared to be a very religious woman, and was aconstant attendant at church. She had three imps in the shape of two little dogs and a mole.At Yarmouth, Hopkins sacrificed sixteen persons, all of whom made confessions. One woman had been in the habit of doingwork for one of the aldermen, who was a stocking merchant.One day, when he was absent from home, she went to his house to ask for work, and wasturned away contemptuously byhis man.She then applied to the maid-servant for some knitting, but was received no more favorably. She went home ingreat distressand anger, and in the middle of the night, hearing a knock at thedoor, she rose from her bed to look out at the window, and theresaw a tall black man. He told her he knew of the ill-treatmentshehad received, and that he was come to give her the means of revenge; and, after having made her write her name in a book hedrew from his pocket, he gave her some money, and went away. Next night he appeared again, and told her he had not the power toinjure the man because he went regularly to hear piousministers, and said his prayers night and morning; and it was thenagreed that he should punish the maid. The night fol- lowing he returned with the same story as regarded the maid,buthesaidthere was achild inthe family that might be injured.The woman having consented, he came next night with an imageofwaxintended to represent the child, and they wenttogether tothe churchyard and buriedit. The child was immediately taken ill, and it had languished in this condition eighteen months,when the witch was seized and brought to the witch-finder's"justice. " She was taken to the room where the child lay, and she had no sooner repeated her confession there, than it began to recover. They took the woman next morning to the church- yard, where she pointed to the exact spot where the waxen im- age was buried, but when theydug they found nothing. The

THE WITCHES AT FAVERSHAM. 307devil it seems, had carried it away. This woman's familiar came to her in the shape of a blackbird.aThe infection thus set agoing by Hopkins in one part of the kingdom, soon spread itself to others, and the whole island seemed on a sudden to be filled with malignant witches. Inthis same month of September, 1645, threo witches were executed at Fa- versham, in Kent. They had signed covenants to the evil one with their blood. One of them said, that about three quarters of ayear before, when she first bocame a witch, "As she was in the bed about twelve or one of the clock inthe night, there lay aragged soft thing upon her bosom, which was very soft, andshe thrust it off with her hand; and she saith that when she had thrust it away, she thought God forsook her, for she could never pray so well since as she could before; and further saith,that she verily thinks it was alive." Another, who had been twenty years acquainted with demonwhich first appeared to herinthe shape ofahedgehog, but as soft as a cat, "at her firstcoming into the jail spake very much to the others that were ap- prehended before her to confess if they were guilty; and stood to it very perversely that she was clear of any such thing, and that ifthey put her into the water to try her she should certainly sink. But when she was put into the water, and it was appa- rent that she did float upon the water, being taken forth, agen- tleman to whom before she had so confidently spoken, and with whom she offered to lay twenty shillings to one that she could not swim, asked her how it was possible that she could be so impudent as not to confess herself, when she had so much per- suaded the others to confess; to whom she answered, that the devil went with her all the way, and told her that she should sink, but, when she was in the water, he sat upon across-beam and laughed at her." The third ofthe Faversham witches, whose torm of twentyyears for which she had sold herself to Satanwas nearly expired, and whose familiar was a little dog named Bun, deposed"that the devil promised her that she should not lack, and that she had moneysometimes brought toher sheknew not whence, sometimes one shilling, sometimes sixpence, never more at once." 'The incapacity ofthe tempter to give more than asmall sum of moneyat atime to any of his victims, was ape- culiar article in the English popular creed. "In 1645," says Baxter, " in Dorsetshire, I lodged at avillage on a hill, called (I think) Evershot, in the house of the minister, a grave man,who had with him a son, also a learned minister, that had been chaplain to Sir Thomas Adams in London. Theyboth308 SORCERY AND MAGIC.told me, that they had a neighbor that had long lain bed-rid,thattold all the occasion; that for along time, being apoor la- boring man, every morning when he went out of his door, he found a shilling under his door, of which he told noman, so that ina long time, he buying some sheep or swine, and seeming rich,hisneighbors marvelled how he came byit. Atlast he told them,and was suddenly struck lame and bed-rid. They would have me speak with the man; but the snow covering the ground, and Ibeing ill, and the witnesses fully credible, I forbore."Hopkins and his colleagues were encouraged in their new professionbythetacit recognition ofparliament, who sent a com- mission ofpuritanical ministers to assist the judges in the assizes.Wecantracehis course imperfectly by the pamphlets of the time,whichgive reports of at least some of the different trials in which he figured as grand accuser, but some of these are now exceed- ingly rare, and many no doubt are lost. He was perhaps at Cam- bridge toward the end of the year 1645, as a witch was hanged there who had an imp in the form ofa frog. Toward spring the witch-finder-general reached Huntingdon, where a rich harvest awaited him.The imps of the witches of Huntingdon often assumed theform of mice, and they were transferable from one person to an- other. They had different powers, some being able to kill men,others only cattle and animals, while the power of others extend- ed only to inanimate things. This was the reason why one witch had often several familiars. John Winnick, a husbandman, said thathaving lost his purse with seven shillings in it, at which he was much grieved, he was one day at noon in the barn, making hay-bottles for horses, " swearing, cursing, and raging, " and wish- ing he might have help to restore his loss, when the evil one appeared to him in the form of ablack shaggy beast, with paws like abear, but not quite so large as acony or rabbit, andtempt- ed him by a promise of restitution. One of the Huntingdonwitches, Joan Wallis, said that she one day met aman in blackclothes, who said his name wasBlackman, and asked her if she was poor. She " saw he had ugly feet," and was afraid. He told herthat he would send her two familiars named Grissell andGreedigut, and " within three or four days Grissell and Greedigut came to her, in the shape ofdogs with great bristles of hog's hair upon their backs, andsaid to her they were come from Black- man to do what she would command them, and did ask her if shedid want anything, and they would fetch her anything; and she saidshe lacked nothing. Then they prayed her to give them

JOHN GAULE RESISTS HOPKINS. 309some victuals, and she said she was poor and had none to give them, and so theydeparted. " Yet she confessedthatBlackman,Grissell, and Greedigut, divers times came to her afterward, and brought her two or three shillings at a time. Elizabeth Chandler wasaccused of having twoimps named Beelzebub and Trulli- bub; but she denied it, and stated that she called acertain log of wood Beelzebub, and a stick near it Trullibub. Another woman was constrained to confess that she sent her familiar,named Pretty, to kill a man's capons. The man being brought forward as a witness, deposeth, that " she comingtobake aloaf at his house about three or four years since, being denied, hiscapons did fall a fluttering, and would never eat after. Andalso saith, that about the same time,she having ahog inhis yard,some of his servants set adog on the same; for which she said she would be revenged, and the next day one of his hogs died. "It was apparently just before his visit to Huntingdon tounder- take these examinations, which took place during the months of March and April ofthe year 1646, that Hopkins went to Kimbol- ton. The reports ofhis sanguinary proceedings had spreadcon- sternation far and wide, and it was only here and there that any onedurst raise avoice against him. One of these courageous individuals was John Gaule, the minister of Great Staughton,near Kimbolton, in Huntingdonshire, who took up the cudgels against Hopkins, and provoked his wrath to such adegree, that hewrotethe following insolent letter to one ofthe chiefpersons inhis parish. "My service to your worship presented, I have this day received aletter to come to a town called Great Staughton, to search for evil-disposed persons called witches(though Ihear your minister is against us through ignorance), I intend to come (God willing) the sooner to hear his singular judgment in behalf of such parties. I have known a minister in Suffolk preach as much against the discovery in a pulpit, and forced to recant it (by the committee) inthe same place. I much marvel such evil members should have any, much more any of the cler- gywho should dailypreach terror to convince such offenders,standup to take their parts against such as are complainants for the king and sufferers themselves with their families andestates.I intend to give your town a visit suddenly. I am to come to Kimbolton this week, and it shall be ten to one but I will come to your town first; but I would certainly know afore whether your townaffords many sticklers for such cattle, or willing to give and afford us good welcome and entertainment, as other where I have been, else Ishall waive your shire (not as yet be310 SORCERY AND MAGIC.ginning in any part of it myself), and betake me to such places where I do and may persist without control, but with thanks and recompense. So I humbly take my leave, and rest your servant to be commanded. " MATTHEW HOPKINS. "So far was John Gaule from being terrified bythis threatening epistle, that he immediately made itthe text of atreatise against the witch-finder and his followers, which he published the same year under the title of " Select Cases of Conscience touching Witches and Witchcraft. " Gaule was not in advance ofhis age in point of intelligence, though his better and more generous feelings revolted at the wholesale cruelties whichhadbeen provoked by Hopkins and his accomplices. He fully believed in the existence of the witches, and in the evils which they perpe- trated, but he wished like Cotta, that the evidence should be morecautiously siſted and discriminated. In his enumeration of the objectionable methods of trying witches, he lets us into a secret ofHopkins's practices, which show us at once the horrible char- acter ofthe persecution that was carried on under the direction ofthe witch-finder-general. " To all these signs," says Gaule,I can not but add one at large, which I have lately learned, part- ly from some communications I had with one of the witch-find- ers (as they call them), partly from the confessions (which Iheard) of a suspected and committed witch, so handled as she said, and partly as the country people talk of it. Having taken the suspectedwitch, sheisplacedinthe middle ofa room, upon astool or table, cross-legged, or in some other uneasy posture, to which, if she submits not, she is then bound with cords; there sheis watched and kept without meat or sleep for the space of four- and-twenty hours (for they say within that time they shall see her imp come and suck). Alittle hole is likewise made in the door for the imp to come in at; and lest they should come in some less discernible shape, they that watch are taught to be ever and anon sweeping the room, and if they see any spiders or flies, to kill them, and ifthey can not kill them, then they may be sure they are her imps."The provision of making ahole in the door shows no very intelligentappreciation of the nature of spirits, but it agrees tol- erably well withthe confessions ofseveral of Hopkins's victims.Elizabeth Clark, at Manningtree, is said to have confessed that when the devil visited her at night, she was obliged to rise andlet him inwhen he knocked at the door. One witch kept her imp a year and a half with oatmeal, and then lost it. Another killed her imp; and another had impe which sucked one another.MATTHEW HOPKINS AT WORCESTER. 311The horror at first excited by the atrocities committed under the regime of the witch-finder-general soon gaveplace toawide- ly-extended feeling of indignation. A lady who lived near Hoxne in Suffolk, told Dr. Hutchinson (the author of the Essay onWitchcraft) that whenthewitch-finders came into that neigh- borhood, they took a poor woman, and bykeeping her fasting and without sleep, induced her to confess that she had an imp named Nan. " This good gentlewoman told me thather husband (a very learned and ingenious gentleman) having indigna- tionatthe thing, he and she went to the house,and put the peo- ple out of doors, and gave the poor woman some meat, and let her go to bed; and when she had slept and come toherself she knew not what she had confessed, and had nothing she called Nan but a pullet, that she sometimes called by that name. ”Tortures like these, and even worse, were exercised on Parson Lowes of Brandeston, to force a confession from him. Dr. Hutchinson learned "from them that watched with him, thatthey kept him awake several nights together, and run him back- ward and forward about the room, until he was out of breath;then they rested him a little, and then ran him again; and thus they did for several days and nights together, tillhe wasweary of his life, and was scarce sensible of what he said or did.They swam him at Framlingham, but that was notrue rule to try him by; for they put inhonest people at the same time, and they swam as well as he."To escapethe odium which pursued him through the counties in which he had made himselfso conspicuous, Hopkins appears tohave now removedthe scene ofhis labors into otherparts of the kingdom. We find him not long after this at Worcester.Onthe fourth ofMarch, probably ofthe year 1647, four witches were condemned in that city, and Matthew Hopkinswas one of the principal witnesses. After the same process of watching her, he extracted from one of them a confession that Satan had appeared to her as a handsome young man, that he said he came tomarryher, and that he accordingly took her as his wife. An- other said that she only enjoyed her health while her imp was employed in doing mischief. These were imitations ofthe con- fessions made in Essex and Suffolk . The witches at Worcestersaid theytormented and killed people bymaking figures ofwax,andsticking pins andneedles into them. Ontheir trial, one of themdenied their confession,and said that whentheyconfessed they were not in their senses.Ónhis returnto his native county, Hopkinswas assailed on312 SORCERY AND MAGIC.every side by the outcries of his enemies, and he was alarmed at the indignation his cruelties had excited. The extraordinary scale on which he had carried on his prosecutions, gave rise to apopular report that he was not himselfunacquainted with Satan,from whom it was pretended by some that he had obtained the list ofhis subjects. Complaints had been publicly made against him, andhis method ofproceeding was laid aside as too rigorous and tyrannical. In fact, a great reaction had followed him in his course, and the witch-finder was now in disgrace. Hopkins feltthis, and winced under the popular attacks. It appears that he was of a weak constitution, and vexation and regret hastened the hereditary consumption to which he was a prey. He re- turned to Manningtree in 1647, printed a pamphlet in his own defence, and then died. This we learn from his coadjutor Sterne, who assures us that he had " no trouble of consciencefor what he had done, as was falsely reported of him." A re- portwasafterward circulated, apparently without anyfoundation in truth, although adopted by Butler, that in the midst of the popular indignation against the witch-finder, some gentlemen had seized on him and put him to the trial of swimming, on which, as he happened to swim, he was adjudged to be hiniself awizard.t Upon the death ofHopkins,the popular odium seems tohave fallen on his colleague Sterne, who had taken up his residence at Lawshall, near Bury St. Edmonds. In 1648, pro- vokedby the reflections that had been cast on himselfand his"The Discovery ofWitches, in answer to several queries lately delivered to the judge of asssize for the county of Norfolk , and was published by Matthew Hopkins, witch finder, for the benefit of the whole kingdom. Printed for R.Roy- ston, at the Angel, in Iron Lane, 1647. " This is a very rare tract, and the only copy I know of was in the possession of Bir Walter Scott, from whose " Letters onDemonology and Witchcraft," I take the title.↑ The lines ofHudibras have been often quotedHathnot this presentparliament Aheger to the devil sent,Fully empowered to set about Finding revolted witches out?Andhashe not within ayear Hanged threescore ofthem inone shire?Bomeonly fornot being drowned,Andsome for sitting above ground Wholedays and nights upontheir breeches,Andfeeling pain, were hanged for witches.And some for putting knavish tricks Upon green goese orTurkey chicksOrpigs that suddenlydeceased Ofgriefe unnatural, se be guessed,Who provedhimself at length awitch,Andmade a rog for his own breech.HUDIBnas, Part il., Canto3.THE OLD WOMAN OF DROITWITCH. 313colleague Hopkins, he published adefence of their conduct, un- der the title of " A Confirmation and Discovery of Witchcraft,"inwhich he boasts that he hadbeen part an agent inconvicting about two hundred witches in Essex, Suffolk, Northamptonshire,Huntingdonshire, Bedfordshire, Norfolk, Cambridgeshire, and the Isle of Ely. He assures us "that in manyplaces I never received penny as yet, nor any am like, notwithstanding I have hands for satisfaction, except I should sue; but many rather fall upon me for what hath been received, but I hope such suits will be disannulled, and that where I have been out of moneys for towns in charges and otherwise, such course will be taken thatImaybe satisfied and paid with reason." Hopkins himself,in defending himself against the charge of interestedness, tells us that his regular charge was twenty shillings for each town,including the expenses of living, and journeying thither and back. In his book, he confesses that besides the other prac- tices of stripping the victims naked, and thrusting pins intova- rious parts of their body, in search of marks, and swimming them,hehad practised the new torture of keeping them awake, and forcing them to walk, which was an invention of his own; but he acknowledges that he had been sofar obliged to yield topub- lic opinion in the latter part of his course, as to lay aside this his ownfavorite remedy.The violent persecution excited by Hopkins had now subsi- ded, and it was followed by a calm,during which we hear but little ofaccusations of witchcraft. 'The independents, who had gained the ascendency, seem to have discouraged prosecutions of this kind. Yet, in 1649, soon after the execution of theking,we perceive an inclination to revive the prosecutions against witches. In the May of that year, the city of Worcester was again the scene ofa tragedy ofthis kind. Aboy, at Droitwich,whose mother, a poor woman, had acowthat had strayed, was sent in search ofit. As he came near a brake,he thought he saw the bulrushes move in one place, and imagining the cow might be grazing among them, he approached the spot; but he hadnosooner come near, than an old woman suddenlyjumped up and cried " boh!" The lad was seized with sudden terror,became speechless, and hurried home ina state of distraction.He remained in the house till the evening, and then hewas seized with a sudden fit, ran out, and directed his stepstoward"Acopy ofthis excessively rare book is inthe rich library ofworks ondemos- ologyofMr. James Crossley of Manchester. I only know it through the extracta given inthat gentleman's recent edition ofPotts' Discovery ofWitches,27314 SORCERY AND MAGIC.the house of Sir Richard Barret, where, as was usual in the oldentime, a number of poor people were collected atthe door feeding upon the charity of the family. Among these the lad discovered the old woman of the brake, who it appears was avagrant from Lancashire, sitting downand supping uponamess ofhotpottage, and he ran furiously at her, threw her pottage in her face, and struck her. The people who stood round inter- fered, and, when the state of the case was known, the old wo- man was taken and committed to the prison, which was there called the " Chequer." About the middle ofthe night, the boy's mother heard a noise above her, and hurried up to the garret where the boy slept, where she found him out of bed, with the leg ofa stool in his hand, striking furiously at the window. He thenput on his clothes, ran down into the street, andwent direct tothe prison. It appears that in the meantime the jailer, who compassionated the sufferings of the boy, had threatened his prisoner that she should have nothing to eat until she had said the Lord's prayer and a blessing on her victim, which with some difficulty shewas prevailedupon to do. Theconsequence ofthis was, that when the boyarrivedatthe prison, he had recovered his speech, and was enabled to ask the jailer why he hadallowedhis prisoner to go at large. The jailer insisted that she was safe under lock and key. " Nay," replied the boy, " Ihave just seen her myself," and he proceeded to tell him howthe old woman had come in at his window while he was in bed, andhowhehad jumped up and struck her two blows with a stool-leg as she was making her exit, which must have left their marksonher body. A woman was sent to examine the prisoner's per- son, and to her great astonishment she found distinct marks of blows, just as the boy had described them. These circum- stances were deposed to at the assizes at Worcester, by the boy,his mother, the jailer, and the woman who searched, and the witch of course stood duly convicted. About the same time aman at Tewkesbury had a sow with anumerous litter of pigs,and was surprised at the short allowance of milk she gaveto them. Suspecting there mightbe something wrong, he watched at night, and saw a black thing like a polecat come and suck the old sow greedily. He immediately struck at the depreda- tor with afork he held in his hand, and stuck the prongs into its thigh , but it made its escape through the door, and he lost sight of it. He followed, however, in the direction which he supposed it had taken, and meeting with a man he knew, asked him if he had not seen such an animal as he described. The1PARSONLOWES. 305them they ran away in most horrid long ugly shapes." Anne Leach, of Mistley, Essex, who was tried here, said that the imps " did mischief wherever they went, and that whenthis examinant did not send and employ them abroadto do mischief, she hadnot her health, but whenthey were employed she was healthful and well."The most remarkable victim ofthis inquisition at Burywas an aged clergyman named Lowes, whohad beenvicar ofBrandeston near Framlingham in that county, fifty years, a well-known op- ponent of the new church government. This man, we are told by Sterne, one of the inquisitors, "had been indicted for acommon imbarrator, and for witchcraft, above thirty yearsbefore, and the grand jury (as I have heard) found the bill for acommon im- barrator, who now, after he was found with the marks, in his confession he confessed that inpride of heart to be equal, or rather above God, the devil took advantage of him, and he covenanted with the devil, and sealed it with his blood, and had those famil- iars or spirits, which sucked on the marks found on his body,and did much harm both by sea and land, especially by sea, for heconfessed, that he being at Lungarfort [Languard-fort] in Suf- folk, where he preached, as he walked upon the wall or works there, he saw agreat sail of ships pass by, and that, as theywere sailing by, one of his three imps, namely, his yellow one, forth- with appeared to him and asked him what he shoulddo, and he bad it go and sink such a ship, and showed his imp a new ship among the middle ofthe rest (as I remember), one that belonged to Ipswich, so he confessed the imp wentforthwith away, and he stood still and viewed the ships on the sea as they were asailing, and perceived that ship immediately to be inmoretrou- ble and danger than the rest; for he said the water was more boisterous near that thanthe rest, tumbling up and down with waves, as if water had been boiled in a pot, and soon after (he said) in a short time it sunk directly down into the sea as he stood and viewed it, when all the rest sailed down in safety; then he confessed he made fourteen widows in one quarter ofan hour.Then Mr. Hopkins, as he told me (for he took his confession),asked him, if it did not grieve him to see so manymen cast away in a short time, and that he should be the cause ofsomany poorwidows on a sudden; but he swore by his Maker, no, he was joyful to see what power his imps had: and so likewise confessed many other mischiefs, and had a charm to keep him out of the jail and hanging, as he paraphrased it himself, but 26°306 SORCERY AND MAGIC.--therein the devil deceived him; for he was hanged that Michael- mas time, 1645, at Bury St. Edmunds; but he made a very far larger confession, which I have heard hath been printed; but if it were so, it was neither of Mr. Hopkins' doing nor mine own,for we never printed anything until now."Perhaps Hopkins, when scared bythe royal troops, returned homeward from Bury to Ipswich, where a poorwoman namod Lakelaw was burnt on the ninth of September. She confessed that she had been awitch nearly twenty years, andthat she had bewitched todeath her own husband and a person who had re- fused to give her a needle, besides destroying several ships, yet she had always appeared to be avery religious woman, and was aconstant attendant at church. She had three imps in the shape of two little dogs and a mole.At Yarmouth, Hopkins sacrificed sixteen persons, all ofwhom made confessions. One woman had been in the habit of doing work for one of the aldermen, who was a stocking merchant.One day, when he was absent from home, she went to his house to ask for work, and was turned away contemptuously by his man.She then applied to the maid-servant for some knitting, but was received no more favorably. She went home in great distress and anger, and in the middle ofthe night, hearing a knock at thedoor, she rose from her bed to look out at the window, and theresaw a tall black man. He told her he knew of the ill-treatmentshe had received, and that he was come to give her the means ofrevenge; and, after having made her write her name in a book he drew from his pocket, he gave her some money, and went away. Next night he appeared again, and told her he had not the power to injure the man because he went regularly to hear pious ministers, and said his prayers night and morning; and it wasthenagreed that he should punish the maid. The night fol- lowing he returned with the same story as regarded the maid,buthe said there was a child in the family that might be injured.The woman having consented, he came next night with an image of wax intended to represent the child, and they went together tothe churchyard and buried it. The child was immediately taken ill, and it had languished in this condition eighteen months,when the witch was seized and brought to the witch-finder's "justice. " She was taken to the room where the child lay, and shehad no sooner repeated her confession there, than it began to recover. They took the womannext morning to the church- yard, where she pointed to the exact spot where the waxen im- age was buried, but when theydug they found nothing. TheTHE WITCHES AT FAVERSHAM. 307devil it seems, had carried it away. This woman's familiar came to her in the shape of a blackbird.The infection thus set agoing byHopkins in one part of the kingdom, soon spread itself to others, and the whole island seemed on asudden to be filled with malignant witches. In this same month of September, 1645, threo witches were executed at Fa- vorsham, in Kent. They had signed covenants to the ovil one with their blood. One ofthem said, that about three quarters of ayear before, when she first became awitch, "As she was in the bed about twelve or one of the clock in the night, there layaragged soft thing upon her bosom, which was very soft, and she thrust it off with her hand; and she saith that when she hadthrust it away, she thought God forsook her, for she could never pray so well since as she could before; and further saith,that she verily thinks it was alive." Another, who had been twenty years acquainted with ademonwhich first appeared to her inthe shape ofahedgehog, but as soft as acat, "at her firstcoming into the jail spake very much to the others that were ap- prehended before her to confess if they were guilty; and stood to it very perversely that she was clear of any such thing, and that if they put her into the water to try her she should certainly sink. But when she was put into the water, and it was aрра- rent that she did float upon the water, being taken forth, agen- tleman to whom before she had so confidently spoken, and with whom sho offered to lay twenty shillings to one that she could not swim, asked her how it was possible that she could be so impudent as not to confess herself, when she had so much per- suaded the others to confess; to whom she answered, that the devil went with her all the way, and told her that she should sink, but, when she was in the water, he sat upon across-beam and laughed at her." The third ofthe Faversham witches,whose torm of twenty years for which she had sold herself to Satan was nearly expired, and whose familiar was a little dog named Bun, deposed "that the devil promised herthat she should not lack, and that she had moneysometimesbrought to her she knew not whence, sometimes one shilling, sometimes sixpenco, never more at once." The incapacity ofthe tempter to give more than asmall sum of money at atime to anyof his victims, was ape- culiar article in the English popular creed. " In 1645," says Baxter, " in Dorsetshire, I lodged at avillage on ahill, called (I think) Evershot, in the house of the minister, a grave man,who had with him a son, also a learned minister, that had been chaplain to Sir Thomas Adams in London. Theyboth308 SORCERY AND MAGIC.told me, that they had a neighbor that had long lain bed-rid,that told all the occasion; that for along time, being apoor la- boring man, every morning when he went out of his door, hefound a shilling under his door, of which he told no man, so that in a long time, he buying some sheep or swine, and seeming rich,hisneighbors marrelled how he came by it. Atlast hetold them,and was suddenly struck lame and bed-rid. They would have me speak with the man; but the snow covering the ground, and I being ill , and the witnesses fully credible, I forbore."Hopkins and his colleagues were encouraged in their new professionbythe tacit recognition ofparliament, who sent acom- mission ofpuritanical ministers to assist the judges in the assizes.Wecantracehis course imperfectly by the pamphlets of the time,whichgive reports of at least some of the different trials in which he figured as grand accuser, but some of these are now exceedingly rare, and manynodoubt are lost. Hewas perhaps at Cam- bridge toward the end of the year 1645, as a witch was hanged there who had an imp in the form ofa frog. Toward spring the witch-finder-general reached Huntingdon, where arich harvest awaited him.The imps of the witches of Huntingdon often assumed theform of mice, and they were transferable from one person to an- other. They had different powers, some being able to kill men,others only cattle and animals, while the power of others extend- ed only to inanimate things. This was the reason why one witch had often several familiars. John Winnick, a husbandman, saidthat having lost his purse with seven shillings in it, at which he wasmuch grieved, he was one day at noon in the barn, making hay-bottles for horses, " swearing, cursing, and raging," and wish- inghemighthavehelpto restore his loss,when the evil one appeared tohim in the form of ablack shaggy beast, with paws like a bear, but not quite so large as acony or rabbit, and tempt- ed him by a promise of restitution. One of the Huntingdon witches, Joan Wallis, said that she one day met aman in black clothes, who said his name wasBlackman, and asked her if she was poor. She " saw he had ugly feet," and was afraid. He told herthat he would send her two familiars named Grissell andGreedigut, and " within three or four days Grissell and Greedi- gut came to her, in the shape ofdogs with great bristles of hog's hair upontheir backs, and said to her they were come from Blackman to do what she would command them, and did ask her if shedid want anything, and they would fetch her anything; and she said she lacked nothing. Then theyprayed her to give them

JOHN GAULE RESISTS HOPKINS. 309some victuals, and she said she was poorand had none to give them, and so they departed." Yet she confessedthatBlackman,Grissell, and Greedigut, divers times came to her afterward, and brought her two or three shillings at atime. Elizabeth Chandler was accused of having two imps named Beelzebub and Trulli- bub; but she denied it, and stated that she called a certain log of wood Beelzebub, and a stick near it Trullibub. Anotherwoman was constrained to confess that she sent her familiar,named Pretty, to kill a man's capons. The man being brought forward as awitness, deposeth, that "she coming to bake aloaf athis house aboutthree or four years since, being denied, his capons did fall a fluttering, and would never eat after. And also saith, that about the same time, she having ahog inhis yard,some of his servants set adog on the same; for which she said she would be revenged, andthe next day one of his hogs died."Itwas apparentlyjust before his visit to Huntingdon tounder- take these examinations, which took place during the months of March and April ofthe year 1646, that Hopkins went to Kimbol- ton. The reports ofhis sanguinary proceedings had spread con- sternation far and wide, and it was only here and there that any one durst raise a voice against him. One of these courageous individuals was John Gaule, the minister of Great Staughton,near Kimbolton, in Huntingdonshire, who took up the cudgels against Hopkins, and provoked his wrath to such adegree, that he wrote the following insolent letter to one of the chiefpersonsin his parish. " My service to your worship presented, I have this day received aletter tocome to a town calledGreat Staughton, to search for evil-disposed persons called witches (though Ihear your minister is against us through ignorance), I intend to come(God willing) the sooner tohear his singular judgment in behalf of such parties. I have known a minister in Suffolk preachas much against the discovery in apulpit, and forced to recant it (by the committee) inthe sameplace. I much marvel such evil members should have any, much more any of the cler- gywho should dailypreach terror to convince such offenders,standuptotake their parts against such as are complainants for the king and sufferers themselves with their families and estates.I intend to give your town avisit suddenly. I am to come to Kimbolton this week, and it shall be ten to one but I will come to your town first; but I would certainly know afore whether your town affords many sticklers for such cattle, or willing to give and afford us good welcome and entertainment, as other where I have been, else I shall waive your shire (not as yet be-310 SORCERY AND MAGIC.ginning inany part of it myself), andbetake me to such places where I do and may persist without control, but with thanks and recompense. So I humbly take my leave, and rest your servant to be commanded. " MATTHEW HOPKINS. "So far was John Gaule from being terrified by this threatening epistle, that he immediately made it the text of a treatise against the witch-finder and his followers, which he published the same year under the title of " Select Cases of Conscience touching Witches and Witchcraft. " Gaule was not in advance ofhis age in point of intelligence, though his better and more generous feelings revolted at the wholesale cruelties which had been pro- voked by Hopkins and his accomplices. He fully believed in the existence of the witches, and in the evils which they perpe- trated, but he wished like Cotta, that the evidence should be morecautiously siſted and discriminated. In his enumeration of the objectionable methods of trying witches, he lets us into a secret ofHopkins's practices, which showus at once the horrible char- acter of the persecution that was carried on under the directionof the witch- finder-general. " To all these signs," says Gaule,Icannot but add one at large, which I have lately learned, part- ly from some communications I had with one of the witch-finders (as they call them), partly from the confessions (which Iheard) of a suspected and committed witch, so handled as she said, and partly as the country people talk of it. Having taken the suspected witch, she is placed inthe middle ofa room, upon astool or table, cross-legged, or in some other uneasy posture, to which, ifshe submits not, she is then bound with cords; there sheis watched and kept without meat or sleep for the space of four- and-twenty hours (for they say within that time they shall see her imp come and suck). A little hole is likewise made in the door for the imp to come in at; and lest they should come in some less discernible shape, they that watch are taught to be ever and anon sweeping the room, and if they see any spiders orflies, tokill them, and if they cannot kill them, then theymay be sure they are her imps. "The provision of making ahole in the door shows novery intelligent appreciation of the nature of spirits, but it agrees tol- erably well with the confessions of several of Hopkins's victims .Elizabeth Clark, at Manningtree, is said to have confessed that whenthe devil visited her at night, she was obliged to rise and let him in when he knocked at the door. One witch kept her imp a year and a half with oatmeal, and then lost it. Anotherkilledher imp; and another had impe which sucked one another.

MATTHEW HOPKINS AT WORCESTER. 311The horror at first excited by the atrocities committed under the regime of the witch-finder-general soon gave place to a wide- ly-extended feeling of indignation. A lady who lived near Hoxne in Suffolk, told Dr. Hutchinson(the author of the Essay on Witchcraft) that when the witch-finders came into that neigh- borhood, they took a poor woman, and by keeping her fasting and without sleep, induced her to confess that she had an imp named Nan. " This good gentlewoman told me that her husband (a very learned and ingenious gentleman) having indigna- tionatthe thing, he andshe went to the house, and put the peo- ple out of doors, and gave the poor woman some meat, and let her go to bed; and when she had slept and come toherself she knew not what she had confessed, and had nothing she called Nan but a pullet, that she sometimes called by that name. "Tortures like these, and even worse, were exercised on Parson Lowes of Brandeston, to force a confession from him. Dr. Hutchinson learned "from them that watched with him, thatthey kept him awake several nights together, and runhim back- ward and forward about the room, until he was out of breath;then they rested him alittle, and then ran him again; and thus theydid for several days and nights together, till he wasweary of his life, and was scarce sensible of what he said or did.They swam him at Framlingham, but that was notrue rule to try him by; for they put in honest people at the same time, and they swam as well as he."To escape the odium which pursued him through the counties in which he had made himselfso conspicuous, Hopkins appears tohave now removedthe scene ofhis labors into other parts of the kingdom. We find him not long after this at Worcester.Onthe fourth ofMarch, probably ofthe year 1647, four witches were condemned inthat city, and Matthew Hopkinswas one of the principal witnesses. After the same process of watching her, he extracted from one of them aconfession that Satan had appeared to her as ahandsome young man, that he said hecame to marry her, and that he accordingly took her as his wife. An- other said that she only enjoyed her healthwhile her imp was employed in doing mischief. These were imitations ofthe con- fessions made in Essex and Suffolk. The witches at Worcestersaidtheytormented and killed people bymaking figures ofwax,andsticking pins andneedles intothem. Ontheir trial, one of themdenied their confession, and said that whenthey confessed they were not in their senses .Onhis return to his native county, Hopkins was assailed on312 SORCERY AND MAGIC.every side by the outcries of his enemies, and he was alarmed at the indignation his cruelties had excited. The extraordinary scale on which he had carried onhis prosecutions, gave rise to apopular report that he was nothimselfunacquainted withSatan,fromwhom it was pretended by some that he had obtained the list ofhis subjects. Complaints had been publicly made against him, and his method ofproceeding waslaid aside as too rigorous and tyrannical. In fact, a great reaction had followed him in his course, and the witch-finder was now in disgrace. Hopkins feltthis, and winced under the popular attacks. It appears that he was ofa weak constitution, and vexation and regret hastened the hereditary consumption to which he was a prey. He re- turned to Manningtree in 1647, printed apamphlet inhis own defence, and then died. This we learn from his coadjutor Sterne, who assures us that he had " no trouble of conscience for what he had done, as was falsely reported of him." A re- portwasafterward circulated, apparently without any foundation in truth, although adopted by Butler, that in the midst of the popular indignation against the witch-finder, some gentlemen had seized on him and put him to the trial of swimming, on which, as he happened to swim, he was adjudged to be himself awizard.t Upon the death ofHopkins,the popular odium seems to have fallen on his colleague Sterne, who had taken up his residence at Lawshall, near Bury St. Edmonds. In 1648, pro- vokedby the reflections that had beencast onhimselfandhis• " The Discovery of Witches, in answer to several queries lately delivered to the judge of assize for the county of Norfolk and was published byMatthew Hopkins, witch finder, for the benefit of the whole kingdom. Printed for R.Roy.ston, at the Angel, in Iron Lane, 1647." This is & very rare tract, and the onlycopy I know of was in the possession of Sir Walter Boott, from whose " Letters on Demonology and Witchcraft, " I take the title.↑The lines of Hudibras have been often quotedHath not this present parliament Alieger to the devil sent,Fully empowered to set about Finding revolted witches outlAndbas he not within ayear Hangedthreescore ofthem inone shire?Bomeonly for not being drowned,Andsome for sitting above ground Whole days and nights upontheir breeches,Andfeeling pain, were hanged for witches.Andsome for putting knavish trickeUpon green goose orTurkeychicke Or pigs that suddenlydeceased Ofgriefs unnatural, as be guessed,Whoprovedhimself at length awitch,Andmade a rod for his own breech.HuDianas, Part il, Canto3.THE OLD WOMAN OF DROITWITCH. 313colleague Hopkins, he published adefence of their conduct, un- der the title of " A Confirmation and Discovery of Witchcraft,"in which he boasts that he had been part an agent in convicting about two hundred witches in Essex, Suffolk, Northamptonshire,Huntingdonshire, Bedfordshire, Norfolk, Cambridgeshire, and the Isle of Ely. He assures us "that inmanyplaces I never received penny as yet, nor any am like, notwithstanding I have hands for satisfaction, except I should sue; but many rather fall upon me for what hath been received, but I hope such suits will be disannulled, and that where I have been out of moneys for towns in charges and otherwise, such course will be taken that I maybe satisfied and paid with reason. " Hopkins himself,in defending himself against the charge of interestedness, tellsus that his regular charge was twenty shillings for eachtown,including the expenses of living, and journeying thither and back. In his book, he confesses that besides the other prac- tices of stripping the victims naked, and thrusting pins into va- rious parts of theirbody, insearch of marks, and swimmingthem,hehadpractised the new torture of keeping them awake, and forcing them to walk, which was an invention of his own; but he acknowledges that he had been so far obliged to yield topub- lic opinion in the latter part of his course, as to lay aside this his own favorite remedy.The violent persecution excited by Hopkins had now subsi- ded, and it was followed by a calm, during which we hear but little of accusations of witchcraft. 'The independents, who had gained the ascendency, seem to have discouraged prosecutions ofthis kind. Yet, in 1649, soon after the execution of the king,we perceive an inclination to revive the prosecutions against witches. In the May of that year, the city of Worcester was again the scene ofatragedy ofthis kind. Aboy, at Droitwich,whose mother, a poor woman, had acow that had strayed, was sent in search ofit. As he came near a brake, he thought he saw the bulrushes move in one place, and imagining the cow might be grazing among them, he approached the spot; but he hadnosooner come near, than an old woman suddenlyjumped up and cried "boh!" The lad was seized with sudden terror,became speechless, and hurried home in a state of distraction.He remained in the house till the evening, and then hewas seized with a sudden fit, ran out, and directed his steps towardAcopyofthis excessively rare book is inthe rich library ofworks ondemon- ologyofMr. James Crossley of Manchester. I only know it through the extracta giveninthat gentleman's recent edition ofPotts' Discovery ofWitches,27314 SORCERY AND MAGIC.the house of Sir Richard Barret, where, as was usual in theolden time, a number of poor people were collected at the door feeding upon the charity of the family. Among these the lad discovered the old woman of the brake, who it appears was avagrant from Lancashire, sitting down and supping upon a mess ofhot pottage, and he ran furiously at her, threw her pottage in her face, and struck her. The people who stood round inter- fered, and, when the state of the case was known, the old wo- man was taken and committed to the prison, which was there calledthe " Chequer. " About the middle of the night, the boy's mother heard a noise above her, and hurried up to the garret wherethe boy slept, where she found him out of bed, with the leg ofa stool in his hand, striking furiously at the window. He then put on his clothes, ran down into the street, and went direct tothe prison. It appears that in the meantime the jailer, who compassionated the sufferings of the boy, had threatened his prisoner that she should have nothing to eat until she had said the Lord's prayer and a blessing on her victim, which with some difficulty she was prevailed upon to do. The consequence ofthis was, that whenthe boy arrived at the prison,hehad re- covered his speech, and was enabled to ask the jailer why he hadallowedhis prisoner to go at large. Thejailer insisted that shewas safe under lock and key. " Nay," replied the boy, “ Ihavejust seen her myself," and he proceeded to tell him howthe old woman had come in at his window while he was in bed, andhow hehad jumped up and struck her two blows with a stool-leg as she was making her exit, which must have left their marks on her body. Awoman was sent to examine the prisoner's per- son, and to her great astonishment she found distinct marks of blows, just as the boy had described them. These circum- stances were deposed to at the assizes at Worcester, by the boy,his mother, the jailer, and the woman who searched, and the witch of course stood duly convicted. About the same time aman at Tewkesbury had a sow with a numerous litter of pigs,and was surprised at the short allowance of milk she gave to them. Suspecting there might be somethingwrong, hewatched at night, and saw a black thing like a polecat come and suck theold sow greedily. He immediately struck at the depreda- torwith afork heheld in his hand, and stuck the prongs into its thigh; but it made its escape through the door, andhe lost sight of it. He followed, however, in the direction which he supposedit had taken, and meeting with a man he knew, asked him if he had not seen such an animal as he described. The

THE DISTURBANCES AT WOODSTOCK. 315man declared he had seen nothing but a" wench," who passed him apparently in great haste. This wench was taken and ex- amined, and the wounds caused by the prongs of the fork were found on her thigh. She was taken to Gloucester, and at the next assizes tried and convicted. Inthe month ofJuly follow- ing, aman and woman were executed at St. Albans; the man confessedhe had beena witch sixty years, and that he had gen- erally exercised his profession as a white or beneficent witch.Hewas probably one of those miserable impostors who gained their living by conjuring to cure diseases, and help people to whatwas lost or stolen. His accomplice was a kinswoman,who lived with him, and had a familiar in the shape of acat.She acknowledged that this familiar had promised to bring her anything she wanted, except money. They said there were plenty of other witches about the neighborhood, and accused soveral persons by name.'This year, however, witnessed a much more remarkable af- fair than any of these, and one which made a considerable sen- sation. It has gained in modern times an additional importance from the circumstance that the great historical novelist, Sir Walter Scott, has made it the foundation of one of his ro- mances. I shall give it nearly in the words of the report written at or near the time.After Charles's death, the royal property was confiscated to the state, and commissioners were appointed by parliament to survey and sell the crown lands. Among the royal estates was the manor of Woodstock, of which the parliamentarycommis- sioners were sent to take possession in the month of October,1649. The more fanatical part of the opponents ofroyalty had always taught that, through witches and otherwise, the devil was actively engaged in the service of their opponents, battling against them; and they now found him resolved upon more open hostilities than ever. On the third of October, the com- missioners, with their servants, went to the manor-hall, and tookup their lodgings in the king's own rooms, the bed-chamber and withdrawing-room: the former theyused as their kitchen, the council-hall was their brewhouse, the chamber of presenceserved as their place of sitting to despatch business, and the dining-roon, was used as a woodhouse, where they laid the wood of" that ancient standard in the high park, known of all by the name of the king's oak, which (that nothing might re- mainthat had the name ofking affixed to it) theydigged up by the roots."316 SORCERY AND MAGIC.Onthe 14th and 15th of October they had little disturbance;but on the 16th there came, as they thought, something into the bed-chamber, where two of the commissioners and their servant lay, in the shape ofadog, which going under their bed, did, as itwere, gnaw their bed-cords; but on the morrow finding them whole, and a quarter of beef which lay on the grounduntouched,they" began to entertain other thoughts. " October 17.-Some- thing, to their thinking, removed all the wood of the king's oakout of the dining-room to the presence-chamber, and hurled the chairs and stools up and down that room; from whence it cameinto the two chambers where the two commissioners and theirservants lay, and hoisted up their bed feet so much higher than their heads, that they thought they should have been turned over and over, and then let them fall down with such force, that their bodies rebounded from the bed a good distance; and then shook the bedsteads 80 violently, that they declared their bodies wereBore with it. On the 18th, something came into the chamber and walked up and down, and fetching the warming-pan out of the withdrawing-room, made so much noise that they thought fire-bells could not have made more. Nextday trenchers werethrown up and down the dining-room, and at those who slept there; one of them being wakened, put forth his head to see what was the matter, and had trenchers thrown at him. On the 20th, the curtains ofthe bed in the withdrawing-room were drawn to and fro; the bedstead was much shaken, and eightgreat pewter dishes and three dozen of trenchers thrown about the bedchamber again. This night they also thought a whole armful of the wood of the king's oak was thrown down in their chamber, but ofthat in the morning they found nothing had been moved. On the 21st, the keeper of their ordinary and his bitch lay in one of the rooms with them, and on that night they were not disturbed at all. But on the 22d, though the bitch slept there again, to which circumstance they had ascribed their for- mer night's rest, both they andit were in "apitiful taking, " the latter " opening but once, and then with a whining fearful yelp. "October 23.-They had all their clothes plucked off them in the withdrawing-room, and the bricks fell out of the chimney into the room. On the 24th, they thought in the dining-room that allthe wood of the king's oak had been brought thither, and thrown down close by their bed-side, which being heard by those ofthe withdrawing- room, " one of them rose to see what was done,fearing indeed his fellow-commissioners had been killed, but found no such matter. Whereupon returning to his bed again,

!THE DISTURBANCES AT WOODSTOCK. 317he found two or three dozen of trenchers thrown into it, and handsomely covered with the bed-clothes."The commissioners persisted in retaining possession, and were subjected to new persecutions. On the 25th of October the curtains of the bed in the withdrawing-room were drawn toand fro, and the bedstead shaken, as before; and in the bedchamber, glass flew about so thick (and yet not one of the cham- ber-windows broken), that they thought it had rained money;whereupon they lighted candles, but" to their grief they found nothing but glass." On the 29th something going tothe window opened and shut it, then going into the bed-chamber, it threw great stones for half an hour's time, some whereof fell on the high-bed, others on the truckle-bed, to the number in all ofabove fourscore. This night there was also a verygreat noise, as if forty pieces of ordnance had been shot off together. It aston- ished ished all the neighborhood, and itwas thought it must havebeen heard agreat way off. During these noises, which were heard inboth rooms together, the commissioners and their servants were struck with so great horror, that they cried out one to an- other for help; whereupon one of them recovering himself out ofa" strange agony" he hadbeen in, snatched a sword, and had like to have killed one of his brethren coming out of his bed in his shirt, whom he took for the spirit that did the mischief.However, at length they got all together, yet the noise contin- ued so great and terrible, and shook the walls so much, that they thought the whole manor would have fallen on their heads.At the departure of the supernatural disturber of their repose,"it took all the glass of the windows away with it." On the first of November, something, as the commissioners thought,walked up and down the withdrawing-room, and then made anoise in the dining-room. The stones which were left before,and laid up in the withdrawing-room, were all fetched away this night, and a great deal of glass (not like the former) thrownabout again.Onthe second of November, there came something into the withdrawing-room, treading, as they conceived, muchlike abear,which began by walking about for a quarter ofanhour, and then at length it made anoise about the table and threw the warmingpan so violently that it was quite spoiled. It threw also aglass and great stones at the commissioners again, and the bones of horses; andall soviolently, that the bedsteadand thewallswere bruisedbythem. That night they planted candles all about the rooms, and made fires up to the " rantle-trees" of the chimney,27318 SORCERY AND MAGIC.but all were put out, nobody knew how, the fire and burnt wood be- ing thrown up and down the room; the curtains were torn with the rods from their beds, and the bed-posts pulled away, that the tes- ter fell down upon them, and the feet ofthe bedstead were cloven into two. The servants in the truckle-bed, who lay all the time sweating for fear, were treated even worse, for there came upon them first a little which made them begin to stir, but before they could get out, it was followed by a whole tubful, as it were, of stinking ditch water, so green, that it made their shirts and sheets of that color too. The same night the windows were all broke by throwing of stones, and there was most terrible noises in three several places together near them. Nay, the very rabbit- stealers who were abroad that night were so affrighted with the dismal thundering, that for haste they left their ferrets in the holes behind thein, beyond Rosamond's well. Notwithstanding all this , one of them had the boldness to ask, in the name of God,what it was, what it would have, and what they had done that they should be so disturbed after this manner. To which noanswer was given, but the noise ceased for a while. At length it came again, and, as all ofthem said, brought seven devils worsethan itself. Whereupon one of them lighted a candle again, and setit between the two chambers in the doorway, on which an- other fixing his eyes saw the similitude of ahoof, striking the candle and candlestick into the middle of the bed-chamber, andafterward making three scrapes onthe snuff to put it out. Upon this, the same person was so bold as to draw his sword, but he hadscarcegot it out, but there was another invisible hand had hold of it too, and tugged with him for it; and prevailing, struck him so violently, that he was stunned with the blow. Then began violent noises again, insomuch that they, calling to one another,got together, and went into the presence-chamber, where they said prayers, and sang psalms; notwithstanding all which, the thundering noises still continued in other rooms. After this, onthe third ofNovember, they removed their lodging over the gate;and next day, being Sunday, went to Ewelm, " where, how theyescaped the authors of the relation knew not, but returning on Monday, the devil (for that was the name they gave their nightly guest) left them not unvisited, nor on the Tuesday following,which was the last day they stayed." The courage even of the devout commissioners of the parliament was not proof against apersecution like this, and the manor ofWoodstock was relievedfrom their presence. It is said that one of the old retainers of the house, years afterward, confessed that he had entered the ser-AWITCH-FINDER AT NEWCASTLE. 319viceofthe commissioners, in orderbyplaying these tricks upon them, which he was enabled to do byhisintimate acquaintance with the secret passages of the lodge, to rescue it from theirgrasp.Hopkins and Sterne were not without their imitators in other partsofthe country. About the endofthe year of which we have just been speaking, the magistrates of Newcastle-upon- Tyne were alarmed at the reports of witches inthat town, and they sent into Scotland for apractiser in the art of discovering them. They agreed to pay his travelling expenses, and give him twenty shillings for every witch who should be convicted- anexcellent method of increasing their number. No sooner wasthe Scotchman arrived in Newcastle,than the bellman was sent round the town to invite all persons to bring their complaints against women suspected, and about thirty were brought to the town-hall, and subjected, in the sight of allthe people collected there, to his examination. We are told that his practice was to laythe body ofthe person suspected naked tothe waist, andthen run apin into her thigh, after which he suddenly let her coatsfall, and asked her if she had nothing of his in her body which did not bleed; the woman was hindered from replying by shame and fear, and he immediately took out the pin and set her aside as aconvicted witch. Bythis atrocious process, he ascertained that twenty-seven persons were practisers of sorcery, and at the ensuing assizes fourteen women and a man were found guilty and executed. The names of the sufferers are recorded intheregister of the parish of St. Andrew's.Just at the time when the commonwealth was merging into the protectorate, in the years 1652, 53, we find cases of witch- craft becoming suddenly more numerous, or, which is perhaps nearer the truth, there were for some causo or other more print- ed reports of them. In the former year a witch was hanged at Worcester. On the 11th of April, 1652, one Joan Peterson,known as the witch of Wapping, was hanged at Tyburn. She lived in Spruce island,near Shadwell, andwas said tohavedone on the whole more good than harm, for she practised chiefly as awhite witch. Strange things, however, were told of her. Aman deposed that he was sitting with her in her house and saw her familiar, inthe shape of ablack dog, come in and suck her.And two women said that, as they were watching with a child of one of their neighbors that was strangelydistempered,"about midnight they espied(to their thinking) agreat black catcometo the cradle's side and stopped the cradling, whereupon one ofthe320 SORCERY AND MAGIC.women took up the fire-fork to strike at it, and it immediately vanished. About an hour after the cat came again to the cradle side; whereupon the other woman kicked at it, but it presently vanished, and that leg that she kicked with began to swell and bevery sore, whereupon theywere both afraid, and calling upon the master of the house,took their leave. As they were going to their own homes, they met a baker, who was likewise aneigh- bor's servant, who told them that he saw agreat black cat that had so frightened him that his hair stood an end; whereupon the women told him what they had seen, who said he thought in his conscience that Peterson had bewitched the aforesaid child, for(quoth the baker), ' I met the witch a little before going down the •island. " The baker gave his testimony in court, and when asked by the judge the very pertinent question, "whether he had not at other times as well as that been afraid of a cat, he answeredno, and that he never saw such acat before, and hoped in God heshould never see the like again. "On the 30th of July, 1652, no less than six witches were con- demned at Maidstone, in Kent. In addition to the usual circumstances in such cases, they confessed that the devil had given them a piece of flesh, "which, whensoever they should touch they should thereby effect their desires; that this flesh lay hidamong grass, in a certain place which she named, where upon search itwas found accordingly." The flesh was brought into court as an evidence against them, and the author of the printed report informs us that it " was of a sinewy substance, and scorched, and was seen and feltby this observator, and reserved for public view at the sign of the Swan, in Maidstone." Other witches were brought to trial, and some found guilty, but four only were hanged. "Some there were that wished rather they mightbe burnt to ashes; alleging, that it was a received opinion amongmanythat the bodyof awitch being burnt, her blood is prevent edthereby from becoming hereditary to her progeny in the same evil,whilebyhanging it is not; but whetherthis opinion be er- roneous or not, I," says the narrator, "am notto dispute."The following year (1653) witnessed the execution at Salis- bury, ofa woman who had been in her younger days the servant of the famous Dr. Lamb. Her name was Anne Bodenham, and sheappears to have been initiated into Lamb's practices, and to have settled at Salisbury in the character of a wise woman.She helped people to recover things stolen, cured diseases, and seemsto have carried on the practice ofpoisoning. Many of those charged with the crime of witchcraft appear to have beenSIR ROBERT FILMOR. 321secret possessors of the art of poisoning. The depositions against Anne Bodenhain were of a remarkable character. It appears that alittle girl had been bewitched, and the wise woman Bodenham was accused ofbeing in some way or other concerned in it. Aservant-girl was sent to consult her, and she deposed that Anne Bodenham, having takenher into a room inher house,made a circle on the floor and carefully swept the space within it. She then looked in aglass, and in abook, uttering certain mysterious words, andplaced anearthenpanfull of coals inthe middle of the circle. Five spirits then appeared in the shape of raggedboys, and at the samethere arose ahigh wind which shook the house. She gave the spirits crumbs of bread, which they picked from the floor and ate, and then, after they had all .leaped over the pan ofcoals, they danced with the witch and the maid-servant. The latter had witnessed this scene more thanonce, and on one occasion she was carried to ameadow at Wil- ton to gather vervain and dill. She declared that she had seenAnne Bodenham transform herself into agreat black cat.The improvement in intelligence and liberality under thepro- tectorate is shown by the publication of two treatises, whichcontained the boldest protests against the iniquity of the witch persecutionthat had appeared since the days ofReginald Scott.The trials at Maidstone in 1653 had so much shockedthe good sense of some of the gentlemen of Kent, that it produced from one of them, Sir Robert Filmor, a tract entitled, " An Advertisement to the Jurymen of England, touching Witches," in which he pointed out the ridiculous absurdity of the proofs bywhich this class of offenders were usually convicted. "The late execution of witches at the summer assizes in Kent," he says," occasioned this brief exercitation , which addresses itself tosuch as have not deliberately thought upon the great difficulty in discovering what or who a witch is. To have nothing but the public faith of the present age, is none of the best evidence,unless the universality of elder times do concur withthese doc- trines, which ignorance in the times of darkness brought forth ,and credulity in these days of light hath continued." Language like this must have sounded strange within six or seven years after the fury of persecution which had been excited byMat- thew Hopkins; yet in this spirit Filmor proceeds calmly to con- sider and refute each of the reasons on which the witch-findersdepended, endingwith the crowning proof supposed tobede- rived from the devil himself declaring against his victims,"which, how it can bewell done, except the devil be bound322 SORCERY AND MAGIC.over to give in evidence against the witch, can not be under- stood."This book, which marked the commencement ofthe protecto- rate, was published anonymously; but two years after, in 1655,aminister of the name ofThomas Ady put forth in the same, or even in amore enlightened, spirit, a book entitled, " A Candle in the Dark, or a treatise concerning the nature of witches and witchcraft; being advice to judges, sherifis, justices of the peace, and grand jurymen, what to do before they pass sen- tence on such as are arraigned for their lives as witches."Ady has enlivened his book with a variety of anecdotes and scraps ofinformation relating to the popular superstitions of the day, and in speaking of charms, which he regards as mere rel- ics ofpopery, he gives the following as the most approved rem- edyagainst the bewitching of milk when it will not work prop- erly in the churn. The maid, while churning, was to repeat thewords:-Come, butter, come; come, butter, come;Peterstands at the gate,Waitingfor abuttered cake;Come, butter, como.This, Ady says, was told by an old witch who declared that her grandmotherhad learned it inthe gooddays of Queen Mary.The reign of the protector Oliver was certainly not favorable tothe persecution of witches. Yet two persons, a mother and daughter, were hanged at Bury St. Edmonds, about the year 1655, and in the November of 1657 a rather remarkable caseoccurred at Shepton Mallet in Somersetshire. Awoman named Jane Brooks was accused of bewitching a boy named Jones, by giving him an apple, which he roasted and ate. Hewas immediately seized with strange fits, and while under their influence he cried out against Jane Brooks and her sister as the cause of his suffering. It was deposed at the trial that, one Sunday afternoon, in company with his father and a cousin named Gib- son, he was suddenly visited with a fit, and he said that he saw Jane Brooks against the wall of the room, pointing to the spot where he pretended she stood. Gibson took up a knife and struck at the part of the wall to which the boy pointed, and the latter immediately exclaimed, " Oh, father! Cousin Gibson hath cut Jane Brook's hand, and it is bloody!" They immediately took aconstable, and went with him to the woman's house,wherethey found her sitting on a stool, with her hands before her, oneplaced onthe other. The constable inquired how sheA REPUBLICAN WITCH. 323did, and she replied, not well. He then asked her why she sat inthat position, with her hands before her, to which she re- pliedthat it was her wont to do so. When he asked further ifnothing ailed her hand, she said, "No, it was well enough."Still not satisfied, he forced one hand from under the other, and found it bleeding just as the boy had described. On being asked how this happened, she said she had scratched her hand with agreat pin. This was sufficient matter for carrying the woman to prison. It was pretended that the boy was often lifted about in an extraordinary manner; and one woman declared that on the 25th of February, 1658, being seized with one of his fits while in her house, he went out of the house into the garden,and she followed him. There she saw him gradually lifted up into the air, and pass away over a wall, and she saw no more of him till he was found lying at the door of a house at some distance, when he declared that he had been carried there byJane Brooks. She was tried at Chard assizes, on the 26th of March, 1658, and, as might be expected from such conclusive evidence, condemned.About the period ofthe protector's death, awitch was hanged at Norwich, and several punished inthe same way in Cornwall;and in 1659, two werehanged at Lancaster, who protested their innocence to the last. The approach ofagreat political change,and the animosities ofparty which attended it, always furnished the opportunity, even in humble life, of gratifying personal re- sentments; and we shall find immediately after the restoration that the cases of witchcraft were again numerous. Atthe beginning of the period of the interregnum, the devil was the ene- my of the republicans-at its close he was opposed to the roy- alists. On the 14th of May, 1660, four persons at Kiddermin- ster, a widow, her two daughters, and aman, were charged with various acts of witchcraft, and carried to Worcester jail. The eldest daughter was accused of saving that, iftheyhad not been taken, the king should never have come to England, "and,"Thefollowing storyis given in Dr. Hutchinson's Historical Essayon Witch- craft: "About the year 1645, there was at Chelmsford an afflicted person, that in her fits cried out against awoman, aneighbor which Mr. Clark, the minister ofthe gospelthere, could not believe tobe guilty ofsuch acrime. And it happened, while that woman milked her cow, the cow struck her with one horn upon the fore- head, and fetched blood; and while she was thus bleeding, aspectre inher likeness appeared to the person afflicted, who, pointing atthe spectre, one struckat the place,and the afflicted said, "You have made her forehead bleed.' Hereupon some went to the woman, and found her forehead bloody, and acquainted Mr. Clark with it; whoforthwith went to the woman, and asked howherforehead became bloody; and she answered, ' by a blow of the cow's born;' wherebyhe wassatis- fied that it was a designofSatanto render an innocentpersonsuspected."324 SORCERY AND MAGIC.though he now doth come, yet he shall not live long, but shall die as ill a death as they; and that they would have made corn like pepper. " These were the mere ravings of puritanical dis- content, repetitions probably of sentiments theyhad heard among their neighbors. The relater continues: " Many great charges against them, and little proved, they were put to the ducking in the river: they would not sink, but swam aloſt. The man had five teats, the women three, and the eldest daughter one. When they went to search the women, none were visible; one advised to laythem on their backs andkeep opentheir mouths, and then theywould appear; and sotheypresently appeared in sight."

CHAPTER XXVI. WITCHCRAFT IN GERMANY IN THE EARLIER PART OF THE SEVENTEENTH CENTURY.

In Germany, since the fifteenth century, sorcery had been un- dergoing much the same fate as in France and Spain. In the writers of the sixteenth century we trace a system of demonology differing onlyin some of its details from that of the other countries which we have reviewed, and in some respects per- haps more complete. It has more bold and striking points , acircumstance arising no doubt from the factthat here the ancientTeutonic mythology retained a stronger hold upon the popular mind. The sites of primitive worship are more distinctly marked; and such mountains as Blocksberg, Inselsberg, Weckingstein near Minden, Staffelstein near Bamberg, Kreidenberg near Wurzburg, Bonigsberg near Loccum, FellerbergTreves, Kandel in Brisgau, and Heuberg in the Schwarz forest, which occur as the scenes of the great sabbaths of the witches of this period, were nodoubt sacredplaces ofthe early Germans.nearThe witchcraft trials inGermany during the sixteenth centurywere numerous and curious, and there as elsewhere we can tracetheir origin often in personal feuds, in political enmities, and more especially in religious differences. It was, however, at

• The best general treatise on witchcraft in the German language is, I believe,

thatbyDr. W. G. Boldan, " Geschichte der Hexenprocesse, sus den Quellen dar gamolls. " (Stuttgart, 1843) The great collections of materials are Horst's Zao-PERSECUTION OF WITCHES AT WURZBURG. 325the commencement of the seventeenth century, on the eve of those terrible religious wars which tore Germanytopieces, that theprosecutions against witchcraft took there their grand develop- ment. Theywere most remarkable atthe cities ofBamberg and Würzburg, and other places where the Roman catholic resigion wasprevalent, and which were underthe immediate influence of the Jesuits. Some ofthe earlier writers on sorceryhaddeclared that the increasing number of witches in the sixteenth century was owing to the spread of protestantism, and the Jesuits now seized upon this doctrine as ameans of influencing the minds of the vulgar against the heretic. It is probable, therefore, that of the multitudes ofpersons who perished at the stake in Germany during the first half of the seventeenth century for sorcery, the only crime of many was their attachment to the religion of Luther.The period of the great persecutions of witches in Würzburg and Bamberg was one of great suffering, when the country had been reduced to poverty by a merciless war, and whenthe petty princes of the empire were notunwilling to seize upon any pre- tence to fill their coffers; and it has been remarked that in Bamberg, at least, the persons prosecuted were ingeneral those, the confiscation of whose property was a matter of consideration.AtBamberg, as well as at Würzburg, the bishopwas a sovereign prince in his dominions. There had long been a silent war in this place between catholicism and the reformation, for the latterhad gained a footing inthe preceding age from which its oppo- nents had notyet beenable to drive it. The prince-bishop John George II . , who ruled Bamberg from 1622 to 1633, after several unsuccessful attempts to root out Lutheranism from his domin- ions, commenced his attacks upon itin 1625, under another name,and the rest of his reign was distinguished by a series of sangui- nary witch-trials which disgrace the annals of that city. His grand agent in these proceedings was Frederic Forner, suffragan of Bamberg, a blind supporter of the Jesuits, and agreat enemy ofheretics and sorcerers, against whom he published atreatise underthe formidable title of Panoplia armaturæ Dei. Wemay form some notion of the proceedings of this worthy from the statement of the most authentic historians of this city,that be- tween 1625 and 1639, not less than nine hundred trials took place inthe two courts of Bamberg and Zeil; and a pamphlet pubber-Bibliothek, and Hauber's Bibliotheca Magica. The present chapter is taken chiefly from Soldan's book, with which Iwas not acquainted when the earlier part ofthis book was written.28326SORCERY AND MAGIC.lished at Bamberg by authority, in 1659, states the number of personswhichBishop JohnGeorge had caused to be burnt forsorcery, to have been six hundred. Among the persons thus sacrificed were the chancellor, his son, Doctor Horn, with his wife and two daughters, and many ofthe lords and councillors of the bishop's court, and these are stated tohave confessed that above twelve hundred of them had con- federated together, and that if their sorceryhad not been brought to light, they would have brought itto pass within four years, that there would have been neitherwine nor corn in the country, and that thereby man and beast would have perished with hunger,and men be driven to eat one another. There were even some catholic priests, we are told, among them, who had been led into practices too dreadful to be described, and they confessed, among other things, thatthey had baptized many children in the devil's name. It must be stated that these confessions were made undertortures of the most fearful kind, far more so than anything that was practised in France or other countries. Twoofthe city magistrates ( burgurmeisters), besides other extraordinary things they had done, said that they had often raised such terrible storms, that houses were thrown down and trees torn up by the roots, and that it had beentheir intention to raise such a wind as should overthrow the great tower of Bamberg. The wives of one of the burgomasters and ofthe town-butcher declared that it was their task to make the ointment for the sorcerers, from eachofwhich they received two pennies a week, and that this amounted in ayear to six hundred gulders or florins. The bur- gomaster Neidecker, acknowledged that he had assisted inpoi- soning the wells by sorcery, so that whoever drank ofthem would immediately be struck with pestilence,and that thus great multi- tudes had perished. The history of Germany shows how easy itwasatthis timeto point out the ravages ofwar, pestilence, and famine. Itwas also acknowledged that no less than threethou- sand sorcerers and witches assembled at the dance on the Kreid- enberg mountain near Würzburg, on the night of St. Walpurgis,and that each having given akreuzer to the musician, he gained no less than fortygulders, and that at the samedance they drunk seven"fudder" of wine which they had stolen from the bishop ofWurzburg's cellar. There were little girls of from seven to tenyears ofage among the witches, and seven-and-twenty of themwere convictedand burnt. The numbers brought to trial in these terrible proceedings were so great, and they were treated with so little consideration, that it was usual not even to

THE BURNINGS AT WURZBURG. 327takethe trouble of setting downtheir names,but theywere cited as the accused, Nos. 1, 2, 3, and so on. The Jesuits took theirconfessions inprivate, and they made up the list of those who were understood to have been denounced by them.Lutheranisin had been gaining ground in Würzburg more even than in Bamberg, and when Bishop Julius came to the see in 1575, the majority of the population was protestant. The ener- gywith which he set about making converts alarmed many of thosewho had anything to lose in the world, and the number of "heretics" was thus soon diminished. Nevertheless, Bishop Philip Adolph, who came to the see in 1623, found asufficient number of protestants to excite his alarm, and notdaring, inthe political position of Germany at that moment, topersecute them openly for their religion, he adopted the plan of his neighbor of Bamberg. A great confederacy of sorcerers was suddenly dis- covered, and during two or three years hundreds ofpeople, ofall ages and conditions, were hurried to the stake. Acatalogue of nine-and-twenty brände, or burnings, during avery short period of time previous to the February of 1629, will give the best no- tion ofthe horrible character of these proceedings; it is printed fromthe original record inHauber's BibliothecaMagica.In the First Burning, Four Persons.The wife of Liebler.Old Ancker's widow.The wife of Gutbrodt.The wife of Höcker.In the Second Burning, Four Persons.The old wife of Beutler.Two strange women.The old woman who kept the pot-house.Iu the Third Burning, Five Persons.Tungersleber, a minstrel.The wife of Kuler.The wife of Stier, a proctor.The brushmaker's wife.The goldsmith's wife.In the FourthBurning, FivePersons.Thewife of Siegmund the glazier, aburgomaster.Brickmann's wife.329 SORCERY AND MAGIC.The midwife. N.B. She was the origin of all the mischief.Old Rume's wife.A strange man.In the Fifth Burning, Eight Persons.Lutz, an eminent shopkeeper.Rutscher, a shopkeeper.The housekeeper of the dean of the cathedral.The old wife of the court ropemaker.Jo. Stembach's housekeeper.The wife of Baunach, a senator.Awoman named Znickel Babel.An old woman.In the Sixth Burning, Siz Persons.The steward of the senate, named Gering.Old Mrs. Canzler.The fat tailor's wife.Thewoman cook of Mr. Mengerdorf.A strange man.Astrange woman.In the Seventh Burning, Seven Persons.Astrange girl of twelve years old.Astrange man.Astrange woman.Astrange bailiff (schultheiss).Three strange women.In the Eighth Burning, Seven Persons.Baunach, asenator, the fattest citizen in Würzburg.The steward of the dean of the cathedral.A strange man.The knife-grinder.The gauger's wife.Two strange women.In the Ninth Burning, Five Persons.Wunth, the wheelwright.A strange man

• It must be understood that strange means, not a citizen of Würzburg. Per hape the numerous strange men and women were protestant refugees from other parte.

THE BURNINGS AT WURZBURGBentze's daughter.Bentze's wife herself.The wife of Eyering.In the Tenth Burning, ThreePersons.Steinacher, a very rich man.Astrange woman.Astrange man.In the Eleventh Burning, FourPersons.Schwerdt, a vicar-choral in the cathedral.Rensacker's housekeeper.The wife of Stiecher.Silberhans, a minstrel .In the Twelfth Burning, Two Persons.Two strange women.In the Thirteenth Burning, FourPersons.The old smith of the court.An old woman.Alittle girl nine orten years old.Ayounger girl, her little sister.In the Fourteenth Burning, TwoPersons.The mother of the two little girls before mentioned.Liebler's daughter, aged twenty-four years.In the Fifteenth Burning, Two Persons.Aboy of twelve years of age, inthe first school.Abutcher's wife.In the Sixteenth Burning, Six Persons.329Anoble page of Ratzenstein, was executed inthe chancellor's yard at six o'clock inthe morning, and left upon his bier allday,and then next day burnt with the following:-Aboy of ten years of age.. The two daughters ofthe steward ofthe senate, and hismaid.The fat ropemaker's wife.In the Seventeenth Burning, FourPersons.The innkeeper of the Baumgarten.Aboy eleven years old.28330 SORCERY AND MAGIC.The wife of the apothecary at the Hirsch (the Stag), and her daughter.N.B.-Awoman who played the harp had hanged herself.In the Eighteenth Burning, Siz Persons.Batsch, a tanner.Two boys of twelve years old.The daughter of Dr. Junge.Agirl offifteen years of age.A strange woman.In the Nineteenth Burning, Six Persons.Anoble page ofRotenham wasbeheaded at six o'clock in the chancellor's yard, and burnt the following day The wife ofthe secretary Schellhar.Awoman.Aboy often years ofage.Another boy twelve years old.Brugler's wife, acymbal-player (beckin), was burnt alive.In the Twenticth Burning Siz Persons.Göbel's child, the most beautiful girl in Wurzburg.Astudent on the fifth form, who knew many languages, andwas an excellent musician vocaliter et instrumentaliter.Two boys from the new minister, each twelve years old.Stepper's little daughter.The woman who kept the bridge-gate.In the Twenty-first Burning, Siz Persons.The master ofthe Dietricher hospital, avery learned man.Stoffel Holtzmann.Aboy fourteen years old.The little son of Senator Stolzenberger.Two alumni.In the Twenty-second Burning, Siz Persons.Stürman, a rich cooper.A strange boy.The grown-up daughter of Senator Stolzenberger.The wife of Stolzenberger herself.The washerwoman in the new building.A strange woman.THE BURNINGS AT WURZBURG.In the Twenty-third Burning, Nine Persons.331David Croten's boy, ofnine years old, onthe second form.The two sons of the prince's cook, one offourteen years, the other often years, from the first school.Melchior Hammelmann, vicar at Hach.Nicodemus Hirsch, acanon in the new minster.Christopher Berger, vicar in the new minster.An alumnus.N.B. The bailiff inthe Brennerbach court and an alumnuswere burnt alive.In the Twenty-fourth Burning, Seven Persons.Two boys in the hospital.Arich cooper.Lorenz Stüber, vicar in the new minster.Batz, vicar in the new minster.Lorenz Roth, vicar in the new minster.Awoman named Rossleins Martin.In the Twenty-fifth Burning, Six Persons.Frederick Basser, vicar in the cathedral.Stab, vicar at Hach.Lambrecht, canon in the new minster.The wife of Gallus Hansen.Astrangeboy.Schelmerei, the huckstress.Inthe Twenty-sixth Burning, SevenPersons.David Hans, a canon in the new minster.Weydenbusch, a senator.The innkeeper's wife ofthe Baumgarten.An old woman.The little daughter of Valkenberger was privately executed and burnt on her bier.The little son of the town council bailiff.Herr Wagner, vicar inthe cathedral, was burnt alive.In the Twenty-seventh Burning, Seven Persons.Abutcher, named Kilian Hans.'The keeper ofthe bridge-gate.Astrange boy.Astrange woman.332 SORCERY AND MAGIC.The son of the female minstrel, vicar at Hach.Michel Wagner, vicar at Hach.Knor, vicar at Hach.In the Twenty-eighth Burning, after Candlemas, 1629,Siz Persons.The wife of Knertz the butcher.The infant daughter of Dr. Schültz.Ablind girl.Schwartz, canon at Hach.Ehling, a vicar.Bernhard Mark, vicar in the cathedral, was burnt alive.In the Twenty-ninth Burning, Seven Persons.Viertel Beck.The innkeeper at Klingen.The bailiff of Mergelsheim.The wife of Beck at the Ox-tower.The fat noble lady (edelfrau).N.B.-A doctor of divinity at Hach and a canon were exe- cuted early at five o'clock in the morning, and burnt on their bier.Agentleman of Adel, called Junker Fleischbaum.We are assured at the end of this document that there weremany other burnings beside those here enumerated. It appears that, except in particular cases, the judges showed so much mercy as to cause their victims to be put to death bybeheadingbefore they were burnt.One of the victims onthis occasion excited especial commis- eration, because he was of high rank, a kinsman of the bishop himself, on whom he attended as a page of the court, and be- cause he wasyoung, handsome, and interesting. The youthful Ernst von Ehrenberg, we are told, was remarkable chiefly for the attention he paid to his studies in the university ofWurz- burg, and for the progress which he made in them, until he was seducedbyhis aunt, alady of rank in that city, who received him as a kinsman into her family. This lady, the Jesuits tell us, was an abandoned witch-perhaps she was a protestant- and she soon taught her nephew to pursue evil courses, until from anundue familiarity with herself he proceeded to become afamiliar of the devil. For a while he had sufficient dissimulation to conceal his wickedness, until the change became eri- dent from his increasing neglect of his studies and his religious1ERNST VON EHRENBERG. 333duties, and instead of being as before, remarkable for his atten- tion to his books ho now spent histime atplayand among the ladies. The Jesuit inquisitors were alarmed athis conduct, and undertook to discover the cause. They found, or pretended to find, by the confessions of some of the sorcerers brought to the stake, that, through the seductions of his aunt, he had sold him- self to the devil, aad that he had attended the sabbaths of the witches. The bishop determinedto convert his kinsman, ifpos- sible, to adifferent life. On his profession of repentance and promise of amendment, he was delivered to the care of the Jesuits, that he might profit bytheir teaching, and they tookhim to their house, where they loaded him with holy amulets, agnus- deis, relics and holy water, and appointed one of their order to attend upon him both day and night, to protect him against the attempts of the fiend. The Jesuits, however, soon found, as theydeclared, that no distemper was so incurable as sorcery.Whenever he had the opportunity, he laid aside the holyarticles with which he was encumbered at night, and then the devil came to him and carried him away to the witches' meetings,whence he contrived to return before four o'clock in the morning, the hour when his spiritual instructors rose. Once ortwice, however, perhaps rising earlier than usual, they found his bed empty, and they discovered from this and some other cir- cumstances how he spent his nights. They now declared that all his promises of amendment were only intended to deceive,and that they entertained no further hopes of him. He was accordingly condemned to death, and the judgmentwas held over him in terrorem with the hope that he might still be induced to repent. The conclusion of his story is dramaticallytold by the Jesuit who has left us a relation ofit. The Jesuits were to pre- parehim for death. Early on the morning ofthe day appointed forhis execution-it appears that he had not beenmade acquaint- edwith his sentence-they went to him and told him, in ambig- uous language, that he wasto prepare for a better life than that he had hitherto led, and then took him into the castle. Here he recognised with an innocent joythe scenes ofhis childish gam- bols; " there," said he, " I played, there I drank, there Idanced," and went on making remarks of this kind, until he was conducted into aroom hung with black, where a scaffold was erected. Thenhe turnedpale,and for afew minutes stood trembling and speechless; but when the executioners attempted tolaytheir hands upon him, he raised such a cry ofdistress that the judges themselves were moved by it, and they wentto334 SORCERY AND MAGIC.intercede with the bishop in his favor. The prince made a last attempt, and sent a messenger to offer him forgiveness if he would promise a thorough reformation. But the messenger re- turned with an answer that all was in vain, for the devil had sohardened the youth, that he boldly declared he would remain as ho was, that he had no need of repentance or change, and that ifhe were not so already, he would wish to become so. Thenthe prince sternly signified his will that justice should take its course. They dragged the youth again into the dark chamber,supported on each sidebya Jesuit, who urged him to repentance;buthe persisted in saying that he needed no repentance, begged forhis life, tried to wrest himself from the grasp ofthe officers,and gave no attention to the exhortations ofthe priests. At lastthe executioner seized a favorable moment, and in the midst ofhis struggles to escape struck the head from his body at a blow.Wewill not multiply our list of executions ofwitches in Ger- many. The persecution raised by the Jesuits against the sor- cerers seemed increasing rather than otherwise, when one of their order, a pious and learned man, named Frederick Spee, anative of Cologne, raised his voice against this cruelty, by pub- lishing, in the year 1631, a treatise on the subject, under the title of Cautio Criminalis, in which he pointed out the necessity of taking with more caution the sort of evidence which it was usual to adduce against offenders of this class. It was, as its author states in the title, " Abook very necessary at that time for the magistracy throughout Germany" (liber ad magistratus Germaniæ hoctempore necessarius), and itnodoubt had agreat influence in putting a stop to the wholesale prosecutions which had become soprevalent.

CHAPTER XXVII . THE WITCHES OF SCOTLAND UNDER KING JAMES AFTER HIS ACCESSION TO THE ENGLISH THRONE.

In the earlier ages ofsociety, the practice of medicine, which consisted in a curing of wounds, was usually intrusted to the It was their business to gather the best herbs, and to know their several virtues. The remedies were often very sim- ple, and required no great knowledge to prepare and apply them,women.THE WITCHES OF SCOTLAND. 335and the professed healers, who themselves believed inthe effi- cacy of charms and "characters," and imagined that the proper- ties ofdifferent herbs were given tothembythe spiritswhopre- sided over woods and fields, found an advantage at the same time in clothing their remedies in adventitious mystery. To what an ex- tentthis was practisedwill be fullyunderstood byany onewhoisconversant with the collections of medicinal receipts in mediæval manuscripts. After the Roman civilization had introduced itself among the various branches of the Teutonic race, and schools ofmedicine were established, a new race ofpractitioners sprang up, superior to the others, by their learning and theoretic knowl- edge, but still judging it convenient to create apopular reverence for their art by clothing it in a similar garb of mystery. Thus,medicine, in whatever circumstances it was found, was deeply intermixed with superstition.In process of time these two classes of medical practitioners became more widely separated from each other, the scholastic physicians rising in professional character, while the others went ondegenerating until theybecame literally " old women doctors."This vulgar medicinal knowledge became at last united withsorcery in the person of the witch, as ithad formerly beenuni- tedwiththe religious worship of the people inthe functions of the priestess. The latter received her knowledge bythe inspi- ration ofthe gods; the former derived her knowledge ofthe vir- tues of herbs by the gift ofthe fairies or ofthe devil. Many ofthem added to these aprofession of afar more horrible charac- ter. They were acquainted with herbs of which the properties were noxious , as well as with those which were beneficial, and they acquired attimes anextraordinary skill in concocting poi- sons ofdifferent degrees of force, and which acted indifferent manners. The witches were the great poisoners of the middleages, and their practice was nodoubt far more extensive than,evenwithwhat wehave recently witnessed among our peasantry,wecan easily imagine. Nearly all the Scottish witches of the first half of the seven- teenth century were such vulgar practitioners in the healing art,and some of them at least were poisoners. Our materials are again furnished almost entirely by Robert Pitcairn, whose collec- tion of early Scottish criminal trials is one of the most curious works of the kind that has ever been published.'The first instance of an offender of this class inthe seventeenthcenturythat occurs in these registers is that of James Reid, of Musselburgh, who was brought totrial asa"common sorcerer,336 SORCERY AND MAGIC.charmer, and abuser," on the 21st of July, 1602. James Reid professed to heal all kinds of diseases, " quhilk craft he lernit fra the devill, his maister, in Bynnie craigis and Corstorphin craigis, quhair he met with him and consultit with him to lerne the said craft; quha (that is, James Reid) gaifhim thrie pennies at ane tyme, and a peice creische (grease) out of his bag at ano uther tyme." The devil's terms, on this occasion, were not very exorbitant. This first interview took place some thirteen years before the time of his trial, and hehad sincethat had frequent meetings with the evil one, who appeared sometimes in the form of a man, and sometimes in that of ahorse. His grand specific in effecting his cures was water from a south-running stream.Among the crimes enumerated in his indictment were several " cures" performed, to use the words of the record, "in his dev- ilish manner;" but the most serious charge against him was aconspiracy against the life of one David Libbertoun, a baker of Edinburgh. There was a ſeud between this manandthe familyofJohn Crystie, of Crystiesoun's mylne, or mill, arising perhaps from some dishonest transactions between them, for in formerdays the roguery of bakers and millers was proverbial. Crys- tie's daughter, Jonet, and some other women of the family ap- plied to James Reid for revenge, and heheld aconsultation with the fiend for the purpose of bringing destruction on Libbertoun ,his family, goods, and corn. James's instructor made him takeapiece of raw flesh, on which he made nine nicks or notches,and " enchanted the same." The flesh was given to Jonet Crys- tie, one half to be laid under the door of Libbertoun's mill, and the other under the door of his stable; the object of the latterbeing to bewitch his horses and cattle. Satan also enchanted nine stones, which were to be thrown on David Libbertoun'slands, to destroy his corn. They next made a " picture" of wax,which the fiend also " enchanted;" and this the women roastedat a fire in Crystie's house, to effect the destruction of Libber- toun himself. The latter in due course died.In England they were contented with the cheaper and easier process of hanging the witches, but in Scotland, as inGermany,the good old system of burning was still persevered in, although they now generally put the victims to death by strangling, or some other means, before they were committed to the flames.Thisactofmercywas probably occasioned bythehorrible scenes that burning alive continually gave riseto. We learn from theminutes of the Scotch privy council, that, onthe 1st of Decem- ber, 1608, " The earl of Mar declared to the council that some

PATRICK LOWRIE. 337womenwere takenin Broughton(the suburb of Edinburgh) as witches, and being put to an assize, and convicted, albeit they persevered constant in their denial to the end,yet they were burnt quick, after such a cruel manner, that some ofthem died indespair, renouncing and blaspheming; and others, half burnt,broke out ofthe fire, andwere cast quick init again, till they were burnt to death."James Reid was wirreit, or strangled, andthen burnt.Welearnfrom these same registers, that aman named Pat- rick Lowrie, of Halie in Ayrshire, commonly known by the name ofPat the witch, suffered the same fate in the July of the year 1605. This man had been in confederacy with several womenwitches, and on the Whitsunday of 1604 they had held ameeting with the evil one on the Sandhills in Kyle, near the burgh of Irvine. On Hallow-Eve, the same year, they assem- bled again on Lowdon-hill, where a spirit, in the likeness of awoman, who called herself Helen M'Brune, appeared tothem,and after a long consultation, gave Patrick a hair-belt, " in one ofthe ends of which belt appeared the similitude of four fingersand a thumb, not far different from the claws ofthe devil." Theyafterward visited the neighboring churches and churchyards, todig up the dead from their graves, and dismember them,"forthe practising of their witchcraft and sorcery." This man, likethe former, injured some people, and performed cures for others;hewas charged especially with curing achild of" ane strange incureabill disease."The practices of Isobel Griersoune, the wife of a laborer atPrestonpans named John Bull, were still more extraordinary.She was tried on the 10th of March, 1607, and it appeared that,having conceived a" cruel hatred and malice" against oneAdam Clark, ofthe same place, she used during ayear and ahalf"all devilish and ungodly means" to be avenged upon him. One night, in the November of 1606, between eleven o'clock and midnight, when the whole family, consisting of Adam, hiswife,and awoman-servant, were asleep in their beds, she entered their house in the likeness of her own cat, accompanied with agreat number of other cats, and made such anuproar that the inmates went nearly mad. Then, to increase the tumult, the devil, in the shapeof black man, made his appearance, and,inafearful manner, seizing the servant as she stood inthemid- dle of the floor, tore her cap from her head and threw it inthe fire, and dragged her up and downthe house with so much vio- lence that she was obliged to keep her bed for six weeks after.a29338 SORCERY AND MAGIC.Such scenes as this seldom occur in the stories of English witchery. Previous to this occurrence, at the beginning of the year 1600, the same Isobel had taken offence against a man of the same town, named William Burnet. She threw a piece of raw " enchanted" flesh at his door, and he was immediately struck with a dreadful malady, and for the space of a year the demon haunted the house nightly, in the shape of a " naked in- fant bairn. " In consequence of these and other similar persecutions, William Burnet languished three years and died. Another man refused topayherthe sum ofnine shillings and four- pence, which he owed her, and he was seized with a grievous sickness, which never left him till the debt was discharged. An alehouse-keeper affronted her, and all his ale became " thick likegutterdirt," and smelled so bad that nobody would touch it.An innkeeper's wife gave her some cause of offence, and she went "under silence and cloud of night, " and, entering the house " after a devilish and unknown way," dragged her by the hair out of bed from the side of her husband, and threw her on thefloor, "whereby her spirit failed her," and she continued in ahelpless state during five or six days. On this occasion, Isobel Griersounewas publicly accused of being the cause of the wo- man's sickness, and she therefore employed her neighbors to bringher andthe innkeeper's wife to drink together, after which the latter recovered; but she again called her a witch, where- upon Isobel, who appears to have possessed anything but a gen- tle temper, flew into arage, and said to her, " the fagot of hell light on thee, and hell's caldron may thou seethe in!" Her weakness returned, and remained with her till the time of Iso- bel's trial. Isobel Griersoune was burnt on the Castle-hill at Edinburgh. In the December of the same year a man was burnt there for the same crime; he was accused of poisoningpeople, as well as curing. Other similar cases occur in the fol- lowing years, and no doubtmany might be instanced from other parts of Scotland.On the 27th of May, 1605, a woman named Beigis 'Tod, of "Lang Nydrie," was tried for sorcery, and condemned to the stake. It was stated that in the August of 1594, she, with her sister and some others, met another party ofwitches at " Deane- fute of Lang Nydrie," where the devil appeared to them, and reproved Beigis Tod reproves very sharply" for her long tarrying. She said, " Sir, I couldwin na sooner." They all passed together toBeigis'shouse in Lang Nydrie, where, after they had drunk together "acertain space," they took a cat and drew it nine4.

THE TRAGEDY OF THE ERSKINES. 339times through the "cruik,"or iron onwhich the potwas hung over the fire; and then they went with all speed to Seatounthorn, to the north of the gate. Thorns were always favorite meeting-places ofwitches andspirits. When they cameto the thorn, the devil left them to fetch Cristiane Tod, a sister ofBeigis, "and passed to Robert Smart's house, and brought her out; and as she was coming with him, she took a great fright,and said to the devil, ' Sir, what will you do with me?" who answered her, ' tak na feir, for ye sall gang to your sister Beigis,and to the rest of hir cumpanie quha ar stayand upon your cum- ing atthe thorn. " Then they allwent with Satan tothe iron gate of Seatoun, where they again took a cat, and drew it nine times through the iron gate. Immediately afterward they wentto a barn, where they christened the cat, and called her Margaret. They then returned to Deanefute, where they first met,and cast the cat to the evil one. We are not told the object ofthese strange proceedings.The year 1613 was rendered remarkable in the annals of Scottish sorcery by two very extraordinary cases, one of which belonged to high life. John Erskine, laird ofDun in the coun- ty ofAngus, and grandson of the celebrated John Erskine who held the office ofsuperintendent ofAngus and Mearnes, anddis- tinguished himself by his exertions in support of the Reforma- tion, had two sons, David, who inherited the lordship, and Rob- ert, and three daughters, Helen, Isobel, and Anne. DavidErskine, the elder brother, died young, leaving two boys, John and Alexander, the former of whomwas acknowledged as the young laird. Robert Erskine and his three sisters seem tohave beenmore attached to one another than to their late brother; thesisters especially seem to have beenwicked women, and, now that only two children stood between him and the hereditary estates ofthe family, they urged their surviving brother to secure the lairdship and property by one of those bold badactions which were so common in feudal times. It appears that adispute had arisen relating to the wardship of the children, and that Robert Erskine was disappointed at not getting his nephews into his own ward. About the midsummer of 1610, a meeting between Robert and his three sisters took place in his mansion ofLogy,and it was resolved that the children, of whom one seems tohave been on a visit to Logy and the other was residing with his mother in Montrose, should be carried off bypoison, which must be prepared and renderedeffectual by witchcraft. Two ofthesisters, who appear to have been the mostactive inthis340 SORCERY AND MAGIC.affair, proposed to one David Blewhouse that he should find awitch and see the work done without their direct interference,and in return for this service he was to receive five hundredmarks of silver and a piece of land. An agreement to this effect was drawn up, but for some reason or other it was subsequently broken off, and the two sisters, Anne and Helen, determined to take the matter in hand themselves. They accordingly set off together, and went over the Cairne-mouth toward " Mure-ail- house," to a notorious witch named Janet Irwing, from whom they received a great quantity" of herbs, with particular direc- tions how to use them. These they carried home to Logy, but Robert Erskine was not satisfied that they were sufficiently pow- erful for his purpose, and paid a visit in person to the witch,who took away all his scruples on this head. They now pro- ceededto make this poisonous drink, according to the witch's directions, and everything being ready, Robert Erskine rode over to Montrose, taking the boy who was with him home to his brother and mother. There the drink was secretly adminis- tered, and the victims were suddenly plunged into dreadful suf- ferings, and exhibited every symptom of being poisoned, till they both died, " and sa was crewallie and tresonabilie mur- thoret," to use the expressive words of the record. The mur- derers did not long enjoy the result of their crime; how the discovery was made is not told, but it seems probable that David Blewhouse turned traitor. On the 30th of November,1613 , Robert Erskine was brought for examination before the Scottish priry council, and though he denied all knowledge of the murder at first, he ended by making a full confession. The course ofjustice was quick at this time, and he was beheaded on the 1st of December at the " Mercat" cross in Edinburgh.His sisters seem to have possessed stronger nerves, for in face ofhis confession, and the evidence of Blewhouse and other witnesses, they continued"obdurate inaconstant denial." They were not brought to a trial till the 22d of June, 1614, but the evi- dence against them was so conclusive, that they were at once found guilty, and two of them were like their brother beheaded attheMercat-cross. Thethird obtained arespite fromthe king,who subsequently changed her punishment from death toper- petual banishment.The other Scottish tragedy of the year 1613 was, in some re- spects, of amore romantic character, and we only know it froma copy of the record of the trial sent to Sir Walter Scott, Two brothers, Archibald and John Dein, lived in the town of Irvine,MARGARET BARCLAY. 341ofwhich they were burgesses; the first had married awoman namedJanet Lyal, while the wife ofAlexander, was MargaretBar- clay. It appears that there was a quarrel-between the two fam- ilies, and John Dein and his wife publicly accused MargaretBar- clayof theft. Margaret Barclay raised anaction ofslander be- forethe church court, which was discharged, and the opponents directed to be reconciled. But Margaret did not possess a con- ciliatingtemper, and she declared that she only gave her hand inobedience tothe kirk-session, but that her animosity against JohnDein and his spouse was unabated. Soon after this occur- rence, John Dein's ship prepared to sail for France, and hetook with him the provost of the burgh of Irvine, Andrew Tran, who was oneofthe owners of the vessel. As they were starting,MargaretBarclaywasheard topraythat sea nor salt water mightnever bear the ship, and that partans, or crabs, might eat the crew at the bottom ofthe sea. The first news of the ship whichreached Irvine, came by awandering juggler named John Stew- art, who called at the house of the provost, and dropped broad hints that he knew by some mysterious means that the vessel was lost, and that the provost himself had perished. After ashort period of anxiety in the provost's family, all doubt was re- moved bythe arrival of two of the crew, who stated that their ship had been wrecked on the coast of England near Padstow,and that they were the sole survivors of all who were on board.People remembered Margaret Barclay's imprecations, and suspi- cions of sorcery were immediately excited against her and John Stewart, whose knowledge of the state of the ship seemed so extraordinary.Margaret Barclay appears to have been no favorite inthe town ofIrvine, and proceedings were commenced in away most like- lyto turn to her confusion. The wandering juggler was first arrested, and fear or torture wrung from him a confession, in which he cleared himself by seriously compromising the other person suspected. He said that Margaret Barclay, presuming perhaps on his character of a juggler, had applied tohim toteach her some magic arts, "in order that she might get gear, kyes milk, love of man, her heart's desire on such persons as haddone her wrong, and finally that she might obtainthe fruit of seaand land." He replied that he neither possessed such arts, nor was able to communicate them to others, and thus the matter ended.Buthe said that subsequent to this, and shortly after the ship set sail, he came accidentally one night to Margaret's house, and there he found her with two other women making clay figures,129342 SORCERY AND MAGIC.one ofwhichwas made handsome and with fair hair, he supposed to represent Provost Tran. They proceeded to make a figure of aship in clay, and while they were thus occupied, the devil appeared in the shape of ahandsome black lap-dog. Whenthe shipwasmade, thewhole party, Satan and all, leftthe house to- gether, and went into an empty waste house near the seaport.They afterward proceeded to the seaside, and cast in the figures ofclayrepresenting the ship and the men, and immediately the sea raged, roared, and became red like the juice of madder in adyer's caldron. Margaret Barclay's female acquaintances were next convened, and when John Stewart was introduced to them,he at once fixed upon an old woman named Insh, as one of the persons engaged in making the figures. This woman stoutly denied all knowledge of the matter, and said she never saw her accuser before; but the magistrates now brought forward her own daughter, a girl only eight years old, who lived in Margaret Barclay's house as a servant, and who had been made by some means or other to declare that she had been a witness to thescene described by the juggler, and that her mother was one of the persons engaged in it. This little girl improved upon the details given by Stewart; she described other persons as being present, added a black man to the black dog, and said that the latter breathed flames from its jaws and nostrils, which illumina- ted the witches during the performance of the spell. She said that they had promised her a pair of new shoes to keep the se- cret, and that her mother, Isobel Insh, remained in the waste- house, and was not present when the images were thrown into the sea.John Stewart now underwent a new examination, and addedto his own story so as to make it agree with that of the child.Whenasked how he gained the knowledge ofthings to come,hetold a strange story of his adventures with the fairies; it wasprobably a tale he had been accustomed to recount among the people where he visited in the exercise of his craft to give him- self importance in their eyes, and which he now half-unconsciously repeated before his judges. He stated that about twen- ty-six years before, as he was travelling on the night of All-hal- low's eve, between the towns of " Monygoif" and "Clary," in the county of Galway (in Ireland), he met with the king of the fairies and his company, and the king struck him over the forehead with a white rod, which deprived him of the power of speech and the use of one eye, After remaining in this condition during three years, his speech and eyesight were restored to him byMARGARET BARCLAY. 343theking of the fairies and his company, whom he again met on aHallowe'en night near Dublin, since which time hehad been in the habit ofjoining these people every Saturday at seren o'clock in the evening, and remaining with them all that night.They likewise met every Hallowtide, sometimes on Lanark hill, or, as Scott supposes, Tintock, and sometimes on Kilmaurs hill, when he was taught bythem. Stewart pointed out the spot onhis forehead where the king of the fairies struck him with awhite rod, whereupon, after he had been blindfolded by order of the magistrates and ministers who were directing the examina- tion, they pricked the spot with a large pin, of which he appeared to be quite insensible. He repeated the names ofmany persons whom he had seen at the court of faerie, and declared that all persons who were taken away by sudden death went thither.After these confessions, Isobel Insh was more hardly pressed to " tell the truth," and at length she confessed that shewaspres- ent at the making and drowning of the clay images, but declared that she took no part in the proceedings. She was at this mo- ment in such a state of mind, that she evidently knew not what she was doing, and she supplicated her jailer, Bailie Dunlop, to let her go, promising him, for he also was a mariner, that if he didso, he should never make abad voyage, but have success in all his dealings by sea and land, apromise that was easily con- strued into an acknowledgment that she possessed the powers attributed to her. Before she was conducted back to her prison in the belfry, she was made to promise that she wouldfullycon- fess next day, but in the night she made adesperate attempt at escape. Although secured with iron bolts, locks, and fetters, she succeeded in getting out at a back window, and reachedthe roof ofthe church, for here she lost herfooting and fell to the ground.She was so much hurt and bruised, that she survived but fire days, during which time she resolutely persisted inasserting her innocence, anddenied all that she had before admitted. Inspite of the evident causes of her death, the inhabitants of Irvine attributed it to poison.Acommission was now granted for the trial of John Stewart and Margaret Barclay, and when the appointed day arrived,"Mylord and earl of Eglintoune (whodwells within the space of one mile tothe said burgh) having come tothe said burgh at the earnest request of the saidjustices, for giving to them ofhis lordship's countenance, concurrence, and assistance, in trying ofthe foresaid devilish practices, conformable to the tenor ofthe foresaid commission,the said John Stewart, for his better pre-344 SORCERY AND MAGIC.serving to the day of assize, was put in a sure lock-fast booth,where no manner ofperson might have access to him till the down-sitting of the justice-court; and for avoiding of putting hands on himself, he was very strictly guarded, and fettered by the arms, as use is. And uponthat same day of the assizo, about half an hour before the down-sitting of the justice-court, Mr. DavidDickson, minister at Irvine, and Mr. George Dunbar, min- ister of Ayr, having gone to him to exhort him to call on his Godfor mercyfor his bygone wicked and evil life, and that God would of his infinite mercy loose him out of the bonds of the devil, whom he had served these manyyears bygone, ho acqui- esced in their prayer and godly exhortation, and uttered these words, ' I am so straitly guarded, that it lies not in my power to getmyhand totake off my bonnet, nor to getbread to mymouth.'And immediately after the departure of the two ministers fromhim, the juggler being sent for, at the desire of my lord of Eg- lintoune, to be confronted with a woman of the burgh of Ayr,called Janet Bous, who was apprehended by the magistrates of the burgh of Ayr for witchcraft, and sent to the burgh of Irvine purposely for that affair, he was found, by the burgh officers who went about him, strangled and hanged by the cruik of the door,with a toit, or string, of hemp, supposed to have been his garter or string of his bonnet, not above the length of two span long, his knees not being from the ground half span, and was broughtout of the house, his life not being totally expelled. But not- withstanding of whatsoever means used in the contrary for rem- eid ofhis life, he revived not, but so ended his life miserably, by thehelp of the devil his master. "aMargaret Barclay was the only one who now remained for trial, and it was determined to proceed with her at once, lest sheshould follow the example of the others. " Therefore, and foreschewing of the like in the person of the said Margaret, our sovereign lord's justice in that part, constitutedbycommission,after solemn deliberation and advice of the said noble lord, whoseconcurrence and advice was chiefly required and taken in this matter, concluded with all possible diligence, before the down- sitting of the justice court, to put the said Margaret to torture;in respect the devil, by God's permission, had made her asso- ciates, who were the lights of the cause, to be their own ' burrioes' (executioners). They used the torture underwritten as being most safe and gentle (as the said noble lord assured the saidjustices), by putting ofher two bare legs in a pair ofstocks,andthereafter by on-laying ofcertain iron gauds [bars] severallyTHE WITCHES OF SCOTLAND. 335and the professed healers, who themselves believed in the effi- cacy of charms and " characters," and imagined that the proper- ties ofdifferent herbs were given tothem bythe spiritswhopre- sided over woods and fields, found an advantage at the same time in clothing their remedies in adventitious mystery. To what an ex- tent this was practised will be fully understood by any one who is conversant with the collections of medicinal receipts in mediæval manuscripts. After the Roman civilization had introduced itself among the various branches of the Teutonic race, and schools ofmedicine were established, a new race ofpractitioners sprang up, superior to the others, by their learning and theoretic knowl- edge, but still judging it convenient to create apopular reverence for their art by clothing it in a similar garb of mystery. Thus,medicine, in whatever circumstances it was found, was deeply intermixed with superstition.Inprocess of time these two classes of medical practitioners became more widely separated from each other, the scholastic physicians rising in professional character, while the others went ondegeneratinguntil theybecame literally" old womendoctors."This vulgar medicinal knowledge became at last united with sorcery inthe person of the witch, as ithad formerly been uni- ted with the religious worship of the people inthe functions of the priestess. The latter received her knowledge bythe inspi- ration of the gods; the former derived her knowledge ofthe vir- tues of herbs by the gift ofthe fairies or ofthe devil. Many of them added to these aprofession of afar more horrible charac- ter. They were acquainted with herbs of which the properties were noxious, as well as with those which were beneficial, andthey acquired at times an extraordinary skill in concocting poi- sons of different degrees of force, and which acted in different manners. The witches were the great poisoners ofthe middleages, and their practice was no doubt far more extensive than,evenwith what we have recently witnessed among our peasantry,wecan easily imagine.Nearly all the Scottish witches of the first half of the seven- teenth century were such vulgar practitioners in thehealing art,and some of them at least were poisoners. Our materials are again furnished almost entirely by Robert Pitcairn,whose collec- tion of early Scottish criminal trials is one of the most curious works of the kindthat has ever beenpublished.'The first instance ofan offender ofthis class in the seventeenthcenturythat occurs in these registers is that of James Reid, of Musselburgh, who was brought to trial as a" common sorcerer,336 SORCERY AND MAGIC.charmer, and abuser," on the 21st of July, 1602. James Reid professedto heal all kinds of diseases, " quhilk craft he lernit fra the devill, his maister, in Bynnie craigis and Corstorphin craigis , quhair he met with him and consultit with him to lerne the said craft; quha (that is, James Reid) gaifhim thrie pennies at ane tyme, and apeice creische (grease) out of his bag at ane uther tyme. " The devil's terms, on this occasion, were not very exorbitant. This first interview took place some thirteen years before the time of his trial, and hehad since that had frequent meetings with the evil one,who appeared sometimes inthe form of aman, and sometimes in that of a horse. His grand specific in effecting his cures was water from a south-running stream.Among the crimes enumerated in his indictment were several"cures" performed, to use the words of the record, " in his dev- ilish manner;" but the most serious charge against him was aconspiracy against the life of one David Libbertoun, a baker of Edinburgh. There was a ſeud between this man and the family of John Crystie, of Crystiesoun's mylne, or mill, arising perhaps from some dishonest transactions between them, for in formerdays the roguery of bakers and millers was proverbial. Crys- tie's daughter, Jonet, and some other women of the family ap- pliedto James Reid for revenge, and he held a consultation with the fiend for the purpose of bringing destruction on Libbertoun ,his family, goods, and corn. James's instructor made him takeapiece of raw flesh, on which he made nine nicks or notches,and " enchanted the same." The flesh was given to Jonet Crystie, one half to be laid under the door of Libbertoun's mill, and the other under the door of his stable; the object of the latter being to bewitch his horses and cattle. Satan also enchantednine stones, which were to be thrown on David Libbertoun'slands, to destroy his corn. They next made a " picture" of wax,which the fiend also " enchanted;" and this the women roastedat a fire in Crystie's house, to effect the destruction of Libbertoun himself. The latter in due course died.In England they were contented with the cheaper and easier process ofhanging the witches, but in Scotland, as inGermany,the good old system of burning was still persevered in, although they now generally put the victims to death by strangling, or some other means, before they were committed to the flames.This act ofmercy was probablyoccasioned by the horrible scenes that burning alive continually gave rise to. We learn from theminutes of the Scotch privy council, that, on the 1st of Decem- ber, 1608, " The earl of Mar declared to the council that some

PATRICK LOWRIE. 337women were taken in Broughton (the suburb of Edinburgh) as witches, and being put to an assize, and convicted, albeit they persevered constant in their denial to the end, yet they were burnt quick, after such a cruel manner, that some ofthem died in despair, renouncing and blaspheming; and others, half burnt,broke out of the fire, and were cast quick in it again, till they were burnt to death."James Reid was wirreit, or strangled, and then burnt.We learnfrom these same registers, that aman named Pat- rick Lowrie, of Halie in Ayrshire, commonly known by the name of Pat the witch, sufferedthe same fate in the July ofthe year 1605. This man had been in confederacy with several womenwitches, and on the Whitsunday of 1604 they had held a meeting with the evil one on the Sandhills in Kyle, near the burgh of Irvine. On Hallow-Eve, the same year, they assem- bled again on Lowdon-hill, where a spirit, in the likeness of awoman, who called herself Helen M'Brune, appeared to them,and after a long consultation, gave Patrick a hair-belt, "in one ofthe ends of which belt appeared the similitude of four fingers and athumb, not far different from the claws ofthe devil." They afterward visited the neighboring churches and churchyards, to dig up the dead from their graves, and dismember them, "for the practising of their witchcraft and sorcery." This man, like the former, injured some people, and performed cures for others;hewas charged especially with curing achild of" ane strange incureabill disease."The practices of Isobel Griersoune, the wife of a laborer at Prestonpans named John Bull, were still more extraordinary.She was tried on the 10th of March, 1607, and it appeared that,having conceived a " cruel hatred and malice" against oneAdam Clark, ofthe same place, she used during ayear and ahalf" all devilish and ungodly means" to be avenged upon him. One night, in the November of 1606, between eleven o'clock and midnight, when the whole family, consisting ofAdam, his wife,and a woman-servant, were asleep in their beds, she entered their house in the likeness of her own cat, accompanied with agreat number of other cats, and made such anuproar that the inmates went nearly mad. Then, to increase the tumult, the devil, in the shape of a black man, made his appearance, and,in afearful manner, seizing the servant as she stood in the mid- dle of the floor, tore her cap from her head and threw it in the fire, and dragged her up and down the house with so much vio- lencethat shewas obliged to keep her bed for six weeks after.29338 SORCERY AND MAGIC.Such scenes as this seldom occur in the stories of English witchery. Previous to this occurrence, at the beginning of the year 1600, the same Isobel had taken offence against a man of the same town, named William Burnet. She threw a piece of raw " enchanted" flesh at his door, and he was immediatelystruck with a dreadful malady, and for the space of a year the demon haunted the house nightly, in the shape of a" naked in- fant bairn. " In consequence ofthese and other similar persecu- tions, William Burnet languished three years and died. An- other man refused to pay her the sum ofnine shillings and four- pence, which he owed her, and he was seized with a grievous sickness, which never left him till the debt was discharged. An alehouse-keeper affronted her, and all his ale became " thick like gutter dirt," and smelled so bad that nobody would touch it.An innkeeper's wife gave her some cause of offence, and she went " under silence and cloud of night," and, entering the house "after a devilish and unknown way," dragged her by the hair out of bed from the side of her husband, and threw her on thefloor, " whereby her spirit failed her," and she continued in ahelpless state during five or six days. On this occasion, Isobel Griersounewas publicly accused of being the cause ofthe wo- man's sickness, and she therefore employed her neighbors to bring her and the innkeeper's wife to drink together, after which the latter recovered; but she again called her a witch, where- upon Isobel, who appears to have possessed anything but a gen- tle temper, flew into a rage, and said to her, "the fagot of hell light on thee, and hell's caldron may thou seethe in!" Her weakness returned, and remained with her till the time of Iso- bel's trial. Isobel Griersoune was burnt on the Castle-hill atEdinburgh. In the December of the same year a man was burnt there for the same crime; he was accused of poisoning people, as well as curing. Other similar cases occur in the fol- lowing years, and no doubt many might be instanced from other parts of Scotland.On the 27th of May, 1605, awoman named Beigis'Tod, of "Lang Nydrie," was tried for sorcery, and condemned to the stake. It was stated that in the August of 1594, she, with her sister and some others, met another party ofwitches at "Deane- fute of Lang Nydrie," where the devil appeared to them, and reprovedBeigisTod " very sharply" for her long tarrying. She said,"Sir, I couldwin na sooner." They all passed together toBeigis'shouse in Lang Nydrie, where, after they had drunk together a certain space," they took a cat and drew it nine

THE TRAGEDY OF THE ERSKINES. 339times through the " cruik," or iron on which the potwas hung over the fire; and then they went with all speed to Seatoun thorn, to the north of the gate. Thorns were always favorite meeting-places of witches and spirits. When they came to the thorn, the devil left them to fetch Cristiane Tod, a sister ofBeigis, " and passed to Robert Smart's house, and brought her out; and as she was coming with him, she took a great fright,and said to the devil, ' Sir, what will you do with me?" who an- swered her, tak na feir, for ye sall gang to your sisterBeigis,and to the rest of hir cumpanie quha ar stayand uponyour cum- ing at the thorn. " Then they all went with Satan to the iron gate of Seatoun, where they again took a cat, and drew it nine times through the iron gate. Immediately afterward they went to a barn, where they christened the cat, and called her Mar- garet. They then returned to Deanefute, where they first met,and cast the cat to the evil one. We are not told the object ofthese strange proceedings.The year 1613 was rendered remarkable in the annals of Scottish sorcery by two very extraordinary cases, one of which belonged to high life. John Erskine, laird ofDun inthe coun- ty of Angus, and grandson of the celebrated John Erskine who held the office of superintendent of Angus and Mearnes, and dis- tinguished himself by his exertions in support of the Reforma- tion, had two sons, David, who inherited the lordship, and Rob- ert, and three daughters, Helen, Isobel, and Anne. DavidErskine, the elder brother, died young, leaving two boys, John and Alexander, the former of whom was acknowledged as the young laird. Robert Erskine and his three sisters seem tohave been more attached to one another than to their late brother; thesisters especially seem to have been wicked women, and, now that only two children stood between him and the hereditary estates of the family, they urged their surviving brother to secure the lairdship and property by one ofthose bold badactions which wereso common in feudal times. It appears that adispute had arisen relating to the wardship of the children, and that Robert Erskine was disappointed at not getting his nephews intohis own ward. About the midsummer of 1610, a meeting between Robert and his three sisters took place in his mansion ofLogy,and it was resolved that the children, of whom one seems tohave been on a visit to Logy and the other was residing with his mother in Montrose, should be carried offbypoison,whichmust be prepared and rendered effectual by witchcraft. Two ofthe sisters, who appear to have been the mostactive inthis340 SORCERY AND MAGIC.affair, proposed to one David Blewhouse that he should find awitch and see the work done without their direct interference,and in return for this service he was to receive five hundredmarks ofsilverandapiece ofland. An agreement to this effect was drawn up, but for some reason or other it was subsequently broken off, and the two sisters, Anne and Helen, determined to take the matter in hand themselves. They accordingly set off together, and went over the Cairne-mouth toward " Mure-ail- house," to a notorious witch named Janet Irwing, from whom they received a great quantity" ofherbs, with particular direc- tions how to use them. These they carried home to Logy, butRobert Erskine was not satisfied that they were sufficiently pow- erful for his purpose, and paid a visit in person to the witch,whotook away all his scruples on this head. They now pro- ceededto make this poisonous drink, according to the witch's directions, and everything being ready, Robert Erskine rode over toMontrose, taking the boy who was with him home to his brother and mother. There the drink was secretly adminis- tered, and the victims were suddenly plunged into dreadful suf- ferings, and exhibited every symptom of being poisoned, till they both died, " and sa was crewallie and tresonabilie murthoret," to use the expressive words of the record. The mur- derers did not long enjoythe result of their crime; how the discovery was made is not told, but it seems probable that David Blewhouse turned traitor. On the 30th of November,1613, Robert Erskine was brought for examination before the Scottish privy council, and though he denied all knowledge of themurder at first, he ended by making afull confession. The course ofjustice was quick at this time, and he was beheaded on the 1st of December at the " Mercat" cross in Edinburgh.His sisters seem to have possessed stronger nerves, for in face ofhis confession, and the evidence of Blewhouse and other wit- nesses, they continued "obdurate inaconstant denial. " They were not brought to a trial till the 22d of June, 1614, but the evidence against them was so conclusive, that they were at once found guilty, and two of them were like their brother beheaded at the Mercat-cross. The third obtained a respite from the king,who subsequently changed her punishment from death to per- petual banishment.The other Scottish tragedy of the year 1613 was, in some re- spects, of a more romantic character, and we only know it from a copy of the record of the trial sent to Sir Walter Scott. Twobrothers, Archibald and John Dein, lived in the town of Irvine,--MARGARET BARCLAY. 341of which they were burgesses; the first had married awoman named Janet Lyal, while the wife ofAlexander, was MargaretBar- clay. It appears that there was a quarrel-between the two fam- ilies, and John Dein and his wife publicly accused MargaretBar- clay of theft. Margaret Barclay raised an action of slanderbe- fore the church court, which was discharged, and the opponents directed to be reconciled. But Margaret did not possess acon- ciliating temper, and she declared that she only gave her hand in obedience to the kirk-session, but that her animosity against John Dein and his spouse was unabated. Soon after this occurrence, John Dein's ship prepared to sail for France, and he took with him the provost of the burgh of Irvine, Andrew Tran, who was one of the owners of the vessel. As they were starting,Margaret Barclay was heard to praythat sea nor salt water might never bear the ship, and that partans, or crabs, might eat the crew at the bottom ofthe sea. The first news ofthe ship whichreached Irvine, came by awandering juggler named John Stew- art, who called at the house ofthe provost, anddropped broad hints that he knew by some mysterious means that the vesselwas lost, and that the provost himself had perished. After ashort period of anxiety in the provost's family, all doubt was re- moved by the arrival of two of the crew, who stated that their ship had been wrecked on the coast of England near Padstow,and that they were the sole survivors of all who were on board.People remembered Margaret Barclay's imprecations, and suspi- cions of sorcery were immediately excited against her and John Stewart, whose knowledge of the state of the ship seemed so extraordinary.Margaret Barclay appears to have been no favorite in the town of Irvine, and proceedings were commenced in away most like- lyto turn to her confusion. The wandering juggler was first arrested, and fear or torture wrung from him a confession, in which he cleared himself by seriously compromising the other person suspected. He said that Margaret Barclay, presuming perhaps on his character ofajuggler,had applied to him toteach her some magic arts, "in order that she might get gear, kyes milk, love of man, her heart's desire on such persons as haddone her wrong, and finally that she might obtain the fruit of sea and land." He replied that he neither possessed such arts, nor was able to communicate them to others, and thus the matter ended.Buthe said that subsequent to this, and shortly after the ship set sail, he came accidentally one night to Margaret's house, and there he found her with two other women making clay figures,29.342 SORCERY AND MAGIC.one ofwhich was made handsome and with fair hair, he supposed to represent Provost Tran. 'They proceeded to make a figure of aship in clay, and while they were thus occupied, the devil appeared inthe shape of ahandsome black lap-dog. Whenthe shipwasmade, the whole party, Satan and all,left the house to- gether, and went into an empty waste house near the seaport.They afterward proceeded to the seaside, and cast inthe figures of clay representing the ship and the men, and immediately the sea raged, roared, and became red like the juice of madder in adyer's caldron. Margaret Barclay's female acquaintances were next convened, and when John Stewart was introduced to them,he at once fixed upon an old woman named Insh, as one of the persons engaged in making the figures. This woman stoutly deniedallknowledge of the matter, and said she never saw her accuser before; but the magistrates now brought forward her own daughter, agirl only eight years old, who lived in Margaret Barclay's house as a servant, and who had been made by some means or other to declare that she had been a witness to thescene described by the juggler, and that her mother was one of the persons engaged in it. This little girl improved upon the details given by Stewart; she described other persons as being present, added a black man to the black dog, and said that the latter breathedflames from itsjaws and nostrils, which illumina- ted the witches during the performance of the spell. She said that they had promised her a pair of new shoes to keep the se- cret, and that her mother, Isobel Insh, remained in the wastehouse, andwas not presentwhenthe images were thrown into the sea.John Stewart now underwent a new examination, and addedto his own story so as to make it agree with that of the child.When asked how he gained the knowledge of things to come,hetold a strange story of his adventures with the fairies; it was probably atale he had been accustomed to recount among the people where he visited in the exercise of his craft to give him- self importance in their eyes, and which he now half-unconsciously repeated before his judges. He stated that about twen- ty-six years before, as he was travelling on the night of All-hal- low's eve, between the towns of "Monygoif" and " Clary," in the county of Galway (in Ireland), he met with the king of the fairies and his company,and the king struck him over the forehead with a white rod, which deprived him ofthe power of speech and the use of one eye, After remaining in this condition during three years, his speech and eyesight were restored to him byMARGARET BARCLAY. 343the king of the fairies and his company, whom he again met on a Hallowe'en night near Dublin, since which time he had been in the habit ofjoining these people every Saturday at seren o'clock in the evening, and remaining with them all that night.They likewise met every Hallowtide, sometimes on Lanark hill, or, as Scott supposes, Tintock, and sometimes on Kilmaurs hill, when he was taught bythem. Stewart pointed outthe spot on his forehead where the king of the fairies struck him with awhite rod, whereupon, after he had been blindfolded by order of the magistrates and ministers who were directing the examina- tion, theypricked the spot with alarge pin, ofwhich he appeared to be quite insensible. He repeated the names ofmany persons whom he had seen at the court of faerie, and declared that allpersons who were taken awayby sudden death went thither.After these confessions, Isobel Insh was more hardly pressed to " tellthetruth," and at length sheconfessed that she waspres- ent at the making and drowning ofthe clayimages, but declaredthat she took no part inthe proceedings. She was at this mo- ment in such a state of mind, that she evidently knew not what she was doing, and she supplicated her jailer, Bailie Dunlop, to let her go, promising him, for he also was a mariner, that if he did so, he should never make abad voyage, but have success in all his dealings by sea and land, apromise that was easily con- strued into an acknowledgment that she possessed the powers attributed to her. Before she was conducted back toher prisonin the belfry, she was made to promise that she would fullycon- fess next day, but in the night she made adesperate attempt at escape. Although secured with iron bolts, locks, and fetters, she succeeded in getting out at aback window, and reachedthe roof ofthe church, for here she lost her footing and fell to the ground.She was so much hurt and bruised, that she survived but five days, during which time she resolutelypersisted inasserting her innocence, and denied all that she had before admitted. In spiteof the evident causes of her death, the inhabitants of Irvine attributed it to poison.Acommission was now granted for the trial of John Stewart and Margaret Barclay, and when the appointed day arrived,"Mylord and earl of Eglintoune (who dwells within the space of one mile to the said burgh) having come to the said burgh at the earnest request of the saidjustices, for giving to them ofhis lordship's countenance, concurrence, and assistance, in trying ofthe foresaid devilish practices, conformable to the tenor ofthe foresaid commission, the said John Stewart, for his better pre-344 SORCERY AND MAGIC.serving to the day of assize,was put in asure lock-fast booth,where no manner ofperson might have access to him till the down-sitting of the justice-court; and for avoiding of putting hands on himself, he was very strictly guarded, and fettered by the arms, as use is. And upon that same day ofthe assizo, about half an hour before the down-sitting of the justice-court, Mr. David Dickson, minister at Irvine, and Mr. George Dunbar, min- ister of Ayr, having gone to him to exhort him to call on his Godformercyfor his bygone wicked and evil life, and that God would of his infinite mercy loose him out of the bonds of the devil, whom he had served these many years bygone, he acqui- esced in their prayer and godly exhortation, and uttered these words,' I am so straitly guarded, that it lies not in my power to getmyhandto take off mybonnet, nor to get bread to my mouth.'And immediately after the departure of the two ministers from him, the juggler being sentfor, at the desire of my lord of Eg- lintoune, to be confronted with a woman of the burgh of Aуг,called Janet Bous, who was apprehended by the magistrates of the burgh of Ayr for witchcraft, and sent to the burgh of Irvine purposely for that affair, he was found, bythe burgh officers who went about him, strangled and hanged by the cruik of the door,with a toit, or string, of hemp, supposed to have been his garter or string of his bonnet, not above the length of two span long,his knees not being from the ground halfaspan, and was brought out of the house, his life not being totally expelled. But not- withstanding of whatsoever means used inthe contrary for rem- eidofhis life, he revived not, but so endedhis life miserably, by thehelp of the devil his master. "Margaret Barclay was the only one who now remained for trial, and it was determined to proceed with her at once, lest she should follow the example of the others. " Therefore, and for eschewing of the like inthe person of the said Margaret, our sovereign lord's justice in that part, constituted by commission,after solemn deliberation and advice ofthe said noble lord, whoseconcurrence and advice was chiefly required and taken in this matter, concluded with all possible diligence, before the down- sitting of the justice court, to put the said Margaret to torture;in respect the devil, by God's permission, had made her asso- ciates, who were the lights of the cause, to be their own ' bur- rioes' [executioners). They used the torture underwritten as being most safe and gentle (as the said noble lord assured the said justices), by putting ofher two bare legs in a pair of stocks,and thereafter by on-laying ofcertain iron gauds [ bars] severallyTHE STORY OF MARGARET BARCLAY. 3-15onebyone, and then eking and augmenting the weight by laying on more gauds, and in easing of her by off-taking of the irongauds one or more as occasion offered, which iron gauds were but little short gauds, and broke not the skin of her legs. After using of the which kind of gentle torture, the said Margaret be- gan, according to the increase of the pain, to cry and crave for God's cause to take off her shins the foresaid irons, and she would declare truly the whole matter. Which being removed,she began at her former denial; and being of newarrayed in tor- ture as ofbefore, she then uttered these words: ' Take off! takeoff! and before God I shall show you the whole form!" And thesaid irons being ofnew, upon herfaithful promise, removed, she then desired mylord of Eglintoune, the said four justices, and the said Mr. David Dickson, minister at the burgh, Mr. George Dunbar, minister of Ayr, and Mr. Mitchell Wallace, minister of Kilmarnock, Mr. John Cunninghame, minister of Dalry, and Hugh Kennedy, provost of Ayr, to come by themselves, and to remove all others, and she should declare truly as she should answer to God the whole matter. Whose desire in that beingfulfilled, without any kind of demand, freely, without interroga- tion, God's name by earnest prayer being called upon for open- ing of her lips, and casing ofher heart, that she, by rendering of the truth, might glorify and magnifyhis holyname,and disappoint the enemy of her salvation."Margaret Barclay's confession was a mere acknowledgment of the truth of what had been said bythe others, but she declared that her purpose was to kill none but her brother-in-law and Pro- vost Tran. To make up the number of persons pretended to have been present at the making of the images, she introduced the name of another woman of Irvine, Isobel Crawford; who was thereupon arrested, and ingreat terror confessed it all. But when they proceeded with the trial, Alexander Dein, the husband of Margaret Barclay, appeared in court with a lawyer to act in herdefence, and she was asked bythe lawyer if she wished to be defended, to which she made answer: "As you please; but all I have confessed was in agony of torture, and, before God, all Ihave spoken is false and untrue;" adding pathetically, "Ye havebeentoo long in coming." The jurywere unmoved bythis appeal; it was considered that, as the iron bars were off her legs at the moment ofher making the confession, it could not be said to be made under compulsion, and she was unanimously found guilty. After her sentence was passed, she returnedtoherconfession, influenced perhaps by thehope insome way or other of346 SORCERY AND MAGIC.better treatment. She was strangled at the stake, and then burnt to ashes,Before her death, Margaret Barclay had entreated earnestly for Isobel Crawford, the woman implicated in her confession,that no injury should be done to her, but in vain. Anew com- mission was obtained for her trial, and, as she was now obstinate inher denial, the same torture was applied to her, and with the sameeffect. She made a new confession, acknowledged every- thing that was imputed to her, and avowed that she had lived in intercourse with the evil one for several years. But when hersentencewaspassed, she again denied all that she had confessed,and persisted in her denial to the last,It appears to have been a mere quarrel among the wives of the burghers of Irvine which led to this tragical conclusion. The singularly detailed report of the proceedings of the trial, which was published by Sir Walter Scott, furnishes a most remarkable illustration of the manner in which they were conducted. We now return to the registers published by Mr. Pitcairn for a few examples illustrative of the character of the Scottish witches of this period. They showus not onlyhow generally these " weird"women were employed to cure diseases, but the particular char- acter of their remedies,Margaret Wallace, the wife of a burgess of Glasgow, was tried for sorcery on the 20th of March, 1622. The particular crime for which she was brought into court was the bewitching of aburgess of the same town named Cuthbert Greg, a cooper, who had excited her " deadly hatred" by publicly calling her a witch.Itwas deposed that she had been heard to threaten that she would make him within a few days unable to earn a cake of bread by his work. Shortly after this, he fell into sickness and extreme debility. His friends, were convinced that MargaretWallace was the cause of this visitation, and they went to her to begher to restore him to his health. After many " malicious re- fusals, " she yielded to their request, and went with them to his house, where she "took him by the shakel [wrist-bone] with one hand, and laid the other hand upon his breast, and without one word speaking, save only by moving ofher lips,passed from him at that instant; and upon the morn thereafter, returning back again to the said Cuthbert, she took him by the arm and bade him arise, who at that time and fifteen days before was not able to lift his legs without help; yet she, having urged him to rise,and taking him by the hand, as said is, brought him out of his bed, and thereafter led him about the house; who immediately

MARGARET WALLACE. 347thereafter, by her sorcery and charming practised upon him,walkedup and down the floor, without help or support of any;andfrom that timequicklyrecovered andconvalesced ofthe for- mergrievous disease."Margaret Wallace had formerly been intimate with awoman ofGlasgow named Cristiane Grahame, who was burnt three yearsbefore as anotorious witch, and they seem to have been inthehabitof assisting one another. On one occasion, when the childofone ofher neighborswastaken ill,she recommended Grahame tobe sent for, and, on an objection being made, she protested"Cristiane Grahame could do as mickle inthat errand incuring of that disease, as if God himself wouldcome out of heaven and cure her; and albeit the death-stroke were laid on,she couldtake it off again; and without her help there could be no remedyto the bairn. " She further showedher confidence in thehealing powers of this woman by sending forherwhen she was inwantherself. Awomanmadethe following deposition:Itappeared that a man named Robert Stewart wentwith Marga- retWallace to an inn in Glasgow kept by one Alexander Val- lange, where this deponent was servant, and, as she said, they there " called for achoppine ofale, which was brought by aboy tothem, named James Symsone; and in drinking thereof, be- twixt Robert Stewart his taking the cup and offering ittoMar- garetWallace, the said Margaret took a sudden ' brasche' ofsick- ness, unknown to the deponent what sickness it was, wherein the said Margaret was so extremely handled that she was likely to riveherself." Inher convulsions she cried, " Bring me hithermy dear bird!" Margaret Montgomerie, the "good-wife" of the house, who was present, and who imagined that she was calling for her husband, said, " What dear bird would you have? I be- lieve he is not at home."-" Na, " answered Margaret Wallace,"bring me Cristiane Grahame, my dearbird!"-"All this while MargaretMontgomerie was holding her by the one hand, and Cristiane M'Clauchlane by the other. Thereafter, at her desire,Robert Stewart past, and with great diligence brought Cristiane Grahame toher, at whose sudden coming Margaret Montgom- erie said to Robert Stewart: ' Jesus save us! I believe thou hastmether bythe way!" AndCristiane Grahame answered: ' Faith,hemetme not, but came andbrought me out of my own cham- ber; and fra I heard that mybird was sa diseased, I sped me hither.' Says, thereafter, that Cristiane Grahame took Margaret Wallace by the shakel-bone, and kist her; and in her arms carriedher down the stairs, saying to her, nothing should ail348 SORCERY AND MAGIC.her.". Another witness, a " chirurgeon," named Andro Mure, who deposed relating to the cure ofone Margaret Mure, reveals a little glimpse of Scottish character. This man said: " He knows nothing of Margaret Mure's sickness, except that he himself coming down the bridge-gate, he saw Cristiane Grahame come forth of Marioun Mure's house; who thereafter came to the deponent, and desired him to gang in to the said Marioun; and the deponent, at her desire, having passed into the house, at his incoming a roasted hen was set down on the board; and the de- ponent, with David Scheirar and the said Marioun Mure, sat down at the board together; and within a short space thereafter,Margaret Wallace came in to them; declares, at Margaret Wal- lace's incoming, a goose was set down on the board; and the de- ponent, perceiving that such entertainment would draw him to charges, he paid his choppine of wine and camehis way, and left the rest of the company behind him; and further he knows not."Some pains seem to have been taken in this woman's defence,and the worst accusation against her appears to have beenher acquaintance with Cristiane Grahame; but the jury brought her in guilty, and she was strangled and burnt.In the May of 1623, a woman named Isobel Haldane made a"voluntary" confession at the sessions at Perth, in which shedescribed the manner in which she cured diseases, chiefly by the use of crosses and charms such as those found in the oldmedical manuscripts. Being asked if she had any conversation with the fairy folk, she said that ten years before, while she was lying in her bed, she was taken forth she knew not how, and was carried to a hill-side, which opened, and she went in andremained there three days, from Thursday to Sunday at noon.She met a man with a gray beard, who brought her forth again .This man with the gray beard, resembling the Thome Reid of & former story, was the person from whom she received her knowledge of hidden things, and who imparted to her the art by which she worked her cures. She often delivered people fromthe witchcraft of others. One Patrick Ruthven acknowledgedthat he had been bewitched, and that Isobel had cured him." She came into the bed, and stretched herself above him, her head to his head, her hands over him, and so forth, mumbling some words, he knew not, what they were. " Isobel seems to have been famous for curing " bairns." She confessed that, for this purpose, she made three several cakes, every one of them of nine handfuls of meal obtained from nine women that were

THE TRAGEDY OF THE ERSKINES. 339times through the " cruik," or iron onwhich the pot was hung over the fire; and then they went with all speed to Seatoun thorn, to the north of the gate. Thorns were always favorite meeting-places of witches and spirits. Whenthey came to the thorn, the devil left them to fetch Cristiane Tod, a sister ofBeigis, " and passed to Robert Smart's house, and brought her out; and as she was coming with him, she took a great fright,and said to the devil, ' Sir, what will you do with me?" who an- swered her, tak na feir, for ye sall gang to your sister Beigis,and to the rest of hir cumpanie quha ar stayand upon your cum- ing at the thorn. " Then they all went with Satan to the iron gate of Seatoun, where they again took a cat, and drew it nine times through the iron gate. Immediately afterward they went to a barn, where they christened the cat, and called her Mar- garet. They then returned to Deanefute, where they first met,and cast the cat to the evil one. We are not told the object ofthese strange proceedings.The year 1613 was rendered remarkable in the annals of Scottish sorcery by two very extraordinary cases, one of which belonged to high life. John Erskine, laird ofDun in the coun- ty ofAngus, and grandson of the celebrated John Erskine who held the office of superintendent of Angus and Mearnes, and dis- tinguished himself by his exertions in support of the Reforma- tion, had two sons, David, who inherited the lordship, and Rob- ert, and three daughters, Helen, Isobel, and Anne. DavidErskine, the elder brother, died young, leaving two boys, John and Alexander, the former of whomwas acknowledged as the young laird. Robert Erskine and his three sisters seem tohave been more attached to one another than to their late brother; thesisters especially seem to have been wicked women, and, now that only two children stood between him and the hereditary estates ofthe family, theyurged their surviving brother tosecure the lairdship and property by one ofthosebold bad actions which were so common in feudal times. It appears that adispute hadarisen relating to the wardship of the children, and that Robert Erskine was disappointed at not getting his nephews into his own ward. About the midsummer of 1610, a meeting between Robert and his three sisters took place in his mansion ofLogy,and it was resolved that the children, of whom one seems tohave been on a visit to Logy and the other was residing withhismother inMontrose,should be carried off bypoison, which must be prepared and rendered effectual bywitchcraft. Two ofthe sisters, who appear to have been the mostactive inthis340 SORCERY AND MAGIC.affair, proposed to one David Blewhouse that he should find awitch and see the work done without their direct interference,and in return for this service he was to receive five hundredmarks of silver and a piece of land. An agreement to this effect was drawn up, but for some reason or other it was subsequently broken off, and the two sisters, Anne and Helen, determined to take the matter in hand themselves. They accordingly set off together, and went over the Cairne-mouth toward "Mure-ailhouse," to a notorious witch named Janet Irwing, from whom they received a " great quantity" of herbs, with particular direc- tions how to use them. These they carried home to Logy, butRobert Erskine was not satisfied that they were sufficiently pow- erful for his purpose, and paid a visit in person to the witch,who took away all his scruples on this head. They now pro- ceeded to make this poisonous drink, according to the witch's directions, and everything being ready, Robert Erskine rode over to Montrose, taking the boy who was with him home to his brother and mother. There the drink was secretly adminis- tered, and the victims were suddenly plunged into dreadful suf- ferings, and exhibited every symptom of being poisoned, till they both died, " and sa was crewallie and tresonabilie mur.thoret," to use the expressive words of the record. The mur- derers did not long enjoy the result of their crime; how the discovery was made is not told, but it seems probable that David Blewhouse turned traitor. On the 30th of November,1613, Robert Erskine was brought for examination before the Scottish privy council, and though he denied all knowledge of the murder at first, he ended by making afull confession. The course of justice was quick at this time, and he was beheaded on the 1st of December at the " Mercat" cross in Edinburgh.His sisters seem to have possessed stronger nerves, for in face ofhis confession, and the evidence of Blewhouse and other wit- nesses, they continued " obdurate in aconstant denial." They were not brought to a trial till the 22d of June, 1614, but the evi- dence against them was so conclusive, that they were at once found guilty, and two of them were like their brother beheadedat the Mercat-cross. The third obtained a respite fromthe king,who subsequently changed her punishment from death toper- petual banishment.The other Scottish tragedy of the year 1613 was, in some re- spects, of a more romantic character, and we only know it from acopy of the record of the trial sent to Sir Walter Scott, Two brothers, Archibald and John Dein, lived in the town of Irvine,

MARGARET BARCLAY. 341of which they were burgesses; the first had married awoman named Janet Lyal, while the wife ofAlexander, was MargaretBar- clay. Itappears that there was aquarrel-between the two fam- ilies, and John Dein and his wife publicly accused MargaretBar- clay of theſt. Margaret Barclay raised an action of slander be- fore the church court, which was discharged, and the opponents directed to be reconciled. But Margaret did not possess a con- ciliating temper, and she declared that she onlygave her hand in obedience to the kirk-session, but that her animosity against John Dein and his spouse was unabated. Soon after this occur- rence, John Dein's ship prepared to sail for France, and he took with him the provost of the burgh of Irvine, Andrew Tran, who was one of the owners of the vessel. As they were starting,Margaret Barclay was heard to praythat sea nor salt water might never bear the ship, and that partans, or crabs, might eat the crew at the bottom ofthe sea. The first news ofthe ship whichreached Irvine, came by a wandering juggler named John Stew- art, who called at the house ofthe provost, anddropped broad hints that he knew by some mysterious means that the vessel was lost, and that the provost himself had perished. After ashort period of anxiety in the provost's family, all doubt was re- moved by the arrival of two of the crew, who stated that their ship had been wrecked on the coast of Englandnear Padstow,and that they were the sole survivors of all who were on board.People remembered Margaret Barclay's imprecations, and suspi- cions of sorcery were immediately excited againstherand John Stewart, whose knowledge of the state of the ship seemed so extraordinary.Margaret Barclay appears to have beenno favorite inthetown of Irvine, and proceedings were commenced in awaymost like- ly to turn to her confusion. The wandering juggler was first arrested, and fear or torture wrung from him a confession, in which he cleared himself by seriously compromising the other person suspected. He said that Margaret Barclay, presuming perhaps on his character ofa juggler, had applied tohim toteach her some magic arts, " in order that she might get gear, kyes milk, love of man,her heart's desire on such persons as haddone herwrong, and finally that she might obtain the fruit of sea and land." He replied that he neither possessed such arts, nor was able to communicate them to others, andthus the matter ended.But he said that subsequent to this, an