A few cases of witch persecution in the sixteenth century will enable the reader to form a more accurate idea of the progress of this great error than if he plunged at once into that busy period of its history when Matthew Hopkins and his coadjutors exercised their infernal calling. Several instances occur in England during the latter years of the reign of Elizabeth. At this time the public mind had become pretty familiar with the details of the crime. Bishop Jewell, in his sermons before her majesty, used constantly to conclude them by a fervent prayer that she might be preserved from witches. Upon one occasion, in 1598, his words were, "It may please your grace to understand that witches and sorcerers within these last four years are marvellously increased within this your grace's realm. Your grace's subjects pine away even unto the death; their colour fadeth—their flesh rotteth—their speech is benumbed—their senses are bereft! I pray God they may never practise further than upon the subject!"



By degrees, an epidemic terror of witchcraft spread into the villages. In proportion as the doctrine of the Puritans took root, this dread increased, and, of course, brought persecution in its train. The Church of England has claimed, and is entitled to the merit, of having been less influenced in these matters than any other sect of Christians; but still they were tainted with the superstition of the age. One of the most flagrant instances of cruelty and delusion upon record was consummated under the authority of the Church, and commemorated till a very late period by an annual lecture at the University of Cambridge.

This is the celebrated case of the witches of Warbois, who were executed about thirty-two years after the passing of the statute of Elizabeth. Although in the interval but few trials are recorded, there is, unfortunately, but too much evidence to shew the extreme length to which the popular prejudice was carried. Many women lost their lives in every part of England without being brought to trial at all, from the injuries received at the hands of the people. The number of these can never be ascertained.

The case of the witches of Warbois merits to be detailed at length, not only from the importance attached to it for so many years by the learned of the University, but from the singular absurdity of the evidence upon which men, sensible in all other respects, could condemn their fellow-creatures to the scaffold.

The principal actors in this strange drama were the families of Sir Samuel Cromwell and a Mr. Throgmorton, both gentlemen of landed property near Warbois in the county of Huntingdon. Mr. Throgmorton had several daughters, the eldest of whom, Mistress Joan, was an imaginative and melancholy girl, whose head was filled with stories of ghosts and witches. Upon one occasion she chanced to pass the cottage of one Mrs., or, as she was called, Mother Samuel, a very aged, a very poor, and a very ugly woman. Mother Samuel was sitting at her door knitting, with a black cap upon her head, when this silly young lady passed, and taking her eyes from her work she looked stedfastly at her. Mistress Joan immediately fancied that she felt sudden pains in all her limbs, and from that day forth never ceased to tell her sisters, and every body about her, that Mother Samuel had bewitched her. The other children took up the cry, and actually frightened themselves into fits whenever they passed within sight of this terrible old woman.

Mr. and Mrs. Throgmorton, not a whit wiser than their children, believed all the absurd tales they had been told; and Lady Cromwell, a gossip of Mrs. Throgmorton, made herself very active in the business, and determined to bring the witch to the ordeal. The sapient Sir Samuel joined in the scheme; and the children, thus encouraged, gave loose reins to their imaginations, which seem to have been of the liveliest. They soon invented a whole host of evil spirits, and names for them besides, which they said were sent by Mother Samuel to torment them continually. Seven spirits especially, they said, were raised from hell by this wicked woman to throw them into fits; and as the children were actually subject to fits, their mother and her commeres gave the more credit to the story. The names of these spirits were, "First Smack," "Second Smack," "Third Smack," "Blue," "Catch," "Hardname," and "Pluck."

Throgmorton, the father, was so pestered by these idle fancies, and yet so well inclined to believe them, that he marched valiantly forth to the hut where Mother Samuel resided with her husband and daughter, and dragged her forcibly into his own grounds. Lady Cromwell, Mrs. Throgmorton, and the girls were in waiting, armed with long pins to prick the witch, and see if they could draw blood from her. Lady Cromwell, who seems to have been the most violent of the party, tore the old woman's cap off her head, and plucking out a handful of her grey hair, gave it to Mrs. Throgmorton to burn, as a charm which would preserve them all from her future machinations. It was no wonder that the poor creature, subjected to this rough usage, should give vent to an involuntary curse upon her tormentors. She did so, and her curse was never forgotten. Her hair, however, was supposed to be a grand specific, and she was allowed to depart, half dead with terror and ill-usage. For more than a year the families of Cromwell and Throgmorton continued to persecute her, and to assert that her imps afflicted them with pains and fits, turned the milk sour in their pans, and prevented their cows and ewes from bearing. In the midst of these fooleries, Lady Cromwell was taken ill and died. It was then remembered that her death had taken place exactly a year and a quarter since she was cursed by Mother Samuel, and that on several occasions she had dreamed of the witch and a black cat, the latter being of course the arch-enemy of mankind himself.

Sir Samuel Cromwell now conceived himself bound to take more energetic measures against the sorceress, since he had lost his wife by her means. The year and a quarter and the black cat were proofs positive. All the neighbours had taken up the cry of witchcraft against Mother Samuel; and her personal appearance, unfortunately for her, the very ideal of what a witch ought to be, increased the popular suspicion. It would appear that at last the poor woman believed, even to her own disadvantage, that she was what every body represented her to be. Being forcibly brought into Mr. Throgmorton's house, when his daughter Joan was in one of her customary fits, she was commanded by him and Sir Samuel Cromwell to expel the devil from the young lady. She was told to repeat her exorcism, and to add, "as I am a witch, and the causer of Lady Cromwell's death, I charge thee, fiend, to come out of her!" She did as was required of her; and moreover confessed that her husband and daughter were leagued with her in witchcraft, and had, like her, sold their souls to the devil. The whole family were immediately arrested, and sent to Huntingdon to prison.

The trial was instituted shortly afterwards before Mr. Justice Fenner, when all the crazy girls of Mr. Throgmorton's family gave evidence against Mother Samuel and her family. They were all three put to the torture. The old woman confessed in her anguish that she was a witch; that she had cast her spells upon the young ladies; and that she had caused the death of Lady Cromwell. The father and daughter, stronger in mind than their unfortunate wife and parent, refused to confess any thing, and asserted their innocence to the last. They were all three condemned to be hanged, and their bodies burned. The daughter, who was young and good-looking, excited the pity of many persons, and she was advised to plead pregnancy, that she might gain at least a respite from death. The poor girl refused proudly, on the ground that she would not be accounted both a witch and a strumpet. Her half-witted old mother caught at the idea of a few weeks' longer life, and asserted that she was pregnant. The court was convulsed with laughter, in which the wretched victim herself joined; and this was accounted an additional proof that she was a witch. The whole family were executed on the 7th of April, 1593.

Sir Samuel Cromwell, as lord of the manor, received the sum of 40l. out of the confiscated property of the Samuels, which he turned into a rent-charge of 40s. yearly, for the endowment of an annual sermon or lecture upon the enormity of witchcraft, and this case in particular, to be preached by a doctor or bachelor of divinity of Queen's College, Cambridge. I have not been able to ascertain the exact date at which this annual lecture was discontinued; but it appears to have been preached so late as 1718, when Dr. Hutchinson published his work upon witchcraft.

To carry on in proper chronological order the history of the witch delusion in the British isles, it will be necessary to examine into what was taking place in Scotland during all that part of the sixteenth century anterior to the accession of James VI. to the crown of England. We naturally expect that the Scotch—a people renowned from the earliest times for their powers of imagination—should be more deeply imbued with this gloomy superstition than their neighbours of the south. The nature of their soil and climate tended to encourage the dreams of early ignorance. Ghosts, goblins, wraiths, kelpies, and a whole host of spiritual beings, were familiar to the dwellers by the misty glens of the Highlands and the romantic streams of the Lowlands. Their deeds, whether of good or ill, were enshrined in song, and took a greater hold upon the imagination because "verse had sanctified them." But it was not till the religious reformers began the practice of straining Scripture to the severest extremes that the arm of the law was called upon to punish witchcraft as a crime per se. What Pope Innocent VIII. had done for Germany and France, the preachers of the Reformation did for the Scottish people. Witchcraft, instead of being a mere article of faith, became enrolled in the statute-book; and all good subjects and true Christians were called upon to take arms against it. The ninth parliament of Queen Mary passed an act in 1563, which decreed the punishment of death against witches and consulters with witches, and immediately the whole bulk of the people were smitten with an epidemic fear of the devil and his mortal agents. Persons in the highest ranks of life shared and encouraged the delusion of the vulgar. Many were themselves accused of witchcraft; and noble ladies were shewn to have dabbled in mystic arts, and proved to the world that if they were not witches, it was not for want of the will.

Among the dames who became notorious for endeavouring to effect their wicked ends by the devil's aid may be mentioned the celebrated Lady Buccleugh of Branxholme (familiar to all the readers of Sir Walter Scott), the Countess of Lothian, the Countess of Angus, the Countess of Athol, Lady Kerr, the Countess of Huntley, Euphemia Macalzean (the daughter of Lord Cliftonhall), and Lady Fowlis. Among the celebrated of the other sex who were accused of wizardism was Sir Lewis Ballantyne, the Lord Justice-Clerk for Scotland, who, if we may believe Scot of Scotstarvet, "dealt by curiosity with a warlock called Richard Grahame," and prayed him to raise the devil. The warlock consented, and raised him in propria persona in the yard of his house in the Canongate, "at sight of whom the Lord Justice-Clerk was so terrified, that he took sickness and thereof died." By such idle reports as these did the envious ruin the reputation of those they hated; though it would appear in this case that Sir Lewis had been fool enough to make the attempt of which he was accused, and that the success of the experiment was the only apocryphal part of the story.



The enemies of John Knox invented a similar tale, which found ready credence among the Roman Catholics, glad to attach any stigma to that grand scourge of the vices of their Church. It was reported that he and his secretary went into the churchyard of St. Andrew's with the intent to raise "some sanctes;" but that, by a mistake in their conjurations, they raised the great fiend himself instead of the saints they wished to consult. The popular rumour added, that Knox's secretary was so frightened at the great horns, goggle eyes, and long tail of Satan, that he went mad, and shortly afterwards died. Knox himself was built of sterner stuff, and was not to be frightened.

The first name that occurs in the records of the High Court of Justiciary of persons tried or executed for witchcraft, is that of Janet Bowman in 1572, nine years after the passing of the act of Mary. No particulars of her crimes are given, and against her name there only stands the words, "convict and brynt." It is not, however, to be inferred, that in this interval no trials or executions took place; for it appears, on the authority of documents of unquestioned authenticity in the Advocates' Library at Edinburgh,[29] that the Privy Council made a practice of granting commissions to resident gentlemen and ministers in every part of Scotland to examine, try, and execute witches within their own parishes. No records of those who suffered from the sentence of these tribunals have been preserved; but if popular tradition may be believed even to the amount of one-fourth of its assertions, their number was fearful. After the year 1572, the entries of executions for witchcraft in the records of the High Court become more frequent, but do not average more than one per annum,—another proof that trials for this offence were in general entrusted to the local magistracy. The latter appear to have ordered witches to the stake with as little compunction, and after as summary a mode, as modern justices of the peace order a poacher to the stocks.

[29] Foreign Quarterly Review, vol. vi. p. 41.

As James VI. advanced in manhood, he took great interest in the witch trials. One of them especially—that of Gellie Duncan, Dr. Fian, and their accomplices, in the year 1591—engrossed his whole attention, and no doubt suggested in some degree the famous work on Demonology, which he wrote shortly afterwards. As these witches had made an attempt upon his own life, it is not surprising, with his habits, that he should have watched the case closely, or become strengthened in his prejudice and superstition by its singular details. No other trial that could be selected would give so fair an idea of the delusions of the Scottish people as this. Whether we consider the number of victims, the absurdity of the evidence, and the real villany of some of the persons implicated, it is equally extraordinary.

Gellie Duncan, the prime witch in these proceedings, was servant to the deputy bailiff of Tranent, a small town in Haddingtonshire, about ten miles from Edinburgh. Though neither old nor ugly (as witches usually were), but young and good-looking, her neighbours, from some suspicious parts of her behaviour, had long considered her a witch. She had, it appears, some pretensions to the healing art. Some cures which she effected were so sudden, that the worthy bailiff, her master, who, like his neighbours, mistrusted her, considered them no less than miraculous. In order to discover the truth, he put her to the torture; but she obstinately refused to confess that she had dealings with the devil. It was the popular belief that no witch would confess as long as the mark which Satan had put upon her remained undiscovered upon her body. Somebody present reminded the torturing bailie of this fact, and on examination, the devil's mark was found upon the throat of poor Gellie. She was put to the torture again, and her fortitude giving way under the extremity of her anguish, she confessed that she was indeed a witch—that she had sold her soul to the devil, and effected all her cures by his aid. This was something new in the witch creed, according to which, the devil delighted more in laying diseases on than in taking them off; but Gellie Duncan fared no better on that account. The torture was still applied, until she had named all her accomplices, among whom were one Cunningham, a reputed wizard, known by the name of Dr. Fian; a grave and matron-like witch, named Agnes Sampson; Euphemia Macalzean, the daughter of Lord Cliftonhall, already mentioned, and nearly forty other persons, some of whom were the wives of respectable individuals in the city of Edinburgh. Every one of these persons was arrested, and the whole realm of Scotland thrown into commotion by the extraordinary nature of the disclosures which were anticipated.

About two years previous to this time, James had suddenly left his kingdom, and proceeded gallantly to Denmark, to fetch over his bride, the Princess of Denmark, who had been detained by contrary weather in the harbour of Upslo. After remaining for some months in Copenhagen, he set sail with his young bride, and arrived safely in Leith, on the 1st of May 1590, having experienced a most boisterous passage, and been nearly wrecked. As soon as the arrest of Gellie Duncan and Fian became known in Scotland, it was reported by every body who pretended to be well-informed, that these witches and their associates had, by the devil's means, raised the storms which had endangered the lives of the king and queen. Gellie, in her torture, had confessed that such was the fact, and the whole kingdom waited aghast and open-mouthed for the corroboration about to be furnished by the trial.

Agnes Sampson, the "grave and matron-like" witch implicated by Gellie Duncan, was put to the horrible torture of the pilliewinkis. She laid bare all the secrets of the sisterhood before she had suffered an hour, and confessed that Gellie Duncan, Dr. Fian, Marian Lincup, Euphemia Macalzean, herself, and upwards of two hundred witches and warlocks, used to assemble at midnight in the kirk of North Berwick, where they met the devil; that they had plotted there to attempt the king's life; that they were incited to this by the old fiend himself, who had asserted with a thundering oath that James was the greatest enemy he ever had, and that there would be no peace for the devil's children upon earth until he were got rid of; that the devil upon these occasions always liked to have a little music, and that Gellie Duncan used to play a reel before him on a trump or Jew's harp, to which all the witches danced.

James was highly flattered at the idea that the devil should have said that he was the greatest enemy he ever had. He sent for Gellie Duncan to the palace, and made her play before him the same reel which she had played at the witches' dance in the kirk.



Dr. Fian, or rather Cunningham, a petty schoolmaster of Tranent, was put to the torture among the rest. He was a man who had led an infamous life, was a compounder of and dealer in poisons, and a pretender to magic. Though not guilty of the preposterous crimes laid to his charge, there is no doubt that he was a sorcerer in will, though not in deed, and that he deserved all the misery he endured. When put on the rack, he would confess nothing, and held out so long unmoved, that the severe torture of the boots was resolved upon. He endured this till exhausted nature could bear no longer, when insensibility kindly stepped in to his aid. When it was seen that he was utterly powerless, and that his tongue cleaved to the roof of his mouth, he was released. Restoratives were administered; and during the first faint gleam of returning consciousness, he was prevailed upon to sign, ere he well knew what he was about, a full confession, in strict accordance with those of Gellie Duncan and Agnes Sampson. He was then remanded to his prison, from which, after two days, he managed, some how or other, to escape. He was soon recaptured, and brought before the Court of Justiciary, James himself being present. Fian now denied all the circumstances of the written confession which he had signed; whereupon the king, enraged at his "stubborn wilfulness," ordered him once more to the torture. His finger nails were riven out with pincers, and long needles thrust up to the eye into the quick; but he did not wince. He was then consigned again to the boots, in which, to quote a pamphlet published at the time,[30] he continued "so long, and abode so many blows in them, that his legs were crushed and beaten together as small as might be, and the bones and flesh so bruised, that the blood and marrow spouted forth in great abundance, whereby they were made unserviceable for ever."

[30] News from Scotland, declaring the Damnable Life of Dr. Fian.

The astonishing similarity of the confessions of all the persons implicated in these proceedings has often been remarked. It would appear that they actually endeavoured to cause the king's death by their spells and sorceries. Fian, who was acquainted with all the usual tricks of his profession, deceived them with pretended apparitions, so that many of them were really convinced that they had seen the devil. The sum of their confessions was to the following effect:

Satan, who was, of course, a great foe of the reformed religion, was alarmed that King James should marry a Protestant princess. To avert the consequences to the realms of evil, he had determined to put an end to the king and his bride by raising a storm on their voyage home. Satan, first of all, sent a thick mist over the waters, in the hope that the king's vessel might be stranded on the coast amid the darkness. This failing, Dr. Fian, who, from his superior scholarship, was advanced to the dignity of the devil's secretary, was commanded to summon all the witches to meet their master, each one sailing on a sieve on the high seas.

On All Hallowmas Eve, they assembled to the number of upwards of two hundred, including Gellie Duncan, Agnes Sampson, Euphemia Macalzean, one Barbara Napier, and several warlocks; and each embarking in a riddle or sieve, they sailed "over the ocean very substantially." After cruising about for some time, they met with the fiend, bearing in his claws a cat, which had been previously drawn nine times through the fire. This he delivered to one of the warlocks, telling him to cast it into the sea and cry "Hola!" This was done with all solemnity, and immediately the ocean became convulsed, the waters hissed loudly, and the waves rose mountains high,

"Twisting their arms to the dun-coloured heaven."

The witches sailed gallantly through the tempest they had raised, and landing on the coast of Scotland, took their sieves in their hands and marched on in procession to the haunted kirk of North Berwick, where the devil had resolved to hold a preaching. Gellie Duncan, the musician of the party, tripped on before, playing on her Jew's harp and singing,

"Cummer, go ye before, cummer, go ye; Gif ye will not go before, cummer, let me!"

Arrived at the kirk, they paced around it withershins, that is, in reverse of the apparent motion of the sun. Dr. Fian then blew into the keyhole of the door, which opened immediately, and all the witches entered. As it was pitch dark, Fian blew with his mouth upon the candles, which immediately lighted, and the devil was seen occupying the pulpit. He was attired in a black gown and hat, and the witches saluted him by crying "All hail, master!" His body was hard, like iron; his face terrible; his nose, like the beak of an eagle; he had great burning eyes; his hands and legs were hairy; and he had long claws upon his hands and feet, and spake with an exceedingly gruff voice. Before commencing his sermon he called over the names of his congregation, demanding whether they had been good servants, and what success had attended their operations against the life of the king and his bride.

Gray Meill, a crazy old warlock, who acted as beadle or door-keeper, was silly enough to answer "that nothing ailed the king yet, God be thanked;" upon which the devil, in a rage, stepped down from the pulpit and boxed his ears for him. He then remounted and commenced the preaching, commanding them to be dutiful servants to him and do all the evil they could. Euphemia Macalzean and Agnes Sampson, bolder than the rest, asked him whether he had brought the image or picture of King James, that they might, by pricking it, cause pains and diseases to fall upon him. "The father of lies" spoke truth for once, and confessed that he had forgotten it; upon which Euphemia Macalzean upbraided him loudly for his carelessness. The devil, however, took it all in good part, although Agnes Sampson and several other women let loose their tongues at him immediately. When they had done scolding, he invited them all to a grand entertainment. A newly buried corpse was dug up and divided among them, which was all they had in the way of edibles. He was more liberal in the matter of drink, and gave them so much excellent wine that they soon became jolly. Gellie Duncan then played the old tune upon her trump, and the devil himself led off the dance with Euphemia Macalzean. Thus they kept up the sport till the cock crew.

Agnes Sampson, the wise woman of Keith, as she was called, added some other particulars in her confession. She stated, that on a previous occasion, she had raised an awful tempest in the sea by throwing a cat into it, with four joints of men tied to its feet. She said also, that on their grand attempt to drown King James, they did not meet with the devil after cruising about, but that he had accompanied them from the first, and that she had seen him dimly in the distance, rolling himself before them over the great waves, in shape and size not unlike a huge haystack. They met with a foreign ship richly laden with wines and other good things, which they boarded, and sunk after they had drunk all the wine and made themselves quite merry.



Some of these disclosures were too much even for the abundant faith of King James, and he more than once exclaimed, that the witches were like their master, "extreme lyars." But they confessed many other things of a less preposterous nature, and of which they were no doubt really guilty. Agnes Sampson said she was to have taken the king's life by anointing his linen with a strong poison. Gellie Duncan used to threaten her neighbours by saying she would send the devil after them; and many persons of weaker minds than usual were frightened into fits by her, and rendered subject to them for the remainder of their lives. Dr. Fian also made no scruple in aiding and abetting murder, and would rid any person of an enemy by means of poison, who could pay him his fee for it. Euphemia Macalzean also was far from being pure. There is no doubt that she meditated the king's death, and used such means to compass it as the superstition of the age directed. She was a devoted partisan of Bothwell, who was accused by many of the witches as having consulted them on the period of the king's death. They were all found guilty, and sentenced to be hanged and burned. Barbara Napier, though found guilty upon other counts, was acquitted upon the charge of having been present at the great witch meeting in Berwick kirk. The king was highly displeased, and threatened to have the jury indicted for a wilful error upon an assize. They accordingly reconsidered their verdict, and threw themselves upon the king's mercy for the fault they had committed. James was satisfied, and Barbara Napier was hanged along with Gellie Duncan, Agnes Sampson, Dr. Fian, and five-and-twenty others. Euphemia Macalzean met a harder fate. Her connexion with the bold and obnoxious Bothwell, and her share in poisoning one or two individuals who had stood in her way, were thought deserving of the severest punishment the law could inflict. Instead of the ordinary sentence, directing the criminal to be first strangled and then burned, the wretched woman was doomed "to be bound to a stake, and burned in ashes, quick to the death." This cruel sentence was executed on the 25th of June, 1591.

These trials had the most pernicious consequences all over Scotland. The lairds and ministers in their districts, armed with due power from the privy council, tried and condemned old women after the most summary fashion. Those who still clung to the ancient faith of Rome were the severest sufferers, as it was thought, after the disclosures of the fierce enmity borne by the devil towards a Protestant king and his Protestant wife, that all the Catholics were leagued with the powers of evil to work woe on the realm of Scotland. Upon a very moderate calculation, it is presumed that from the passing of the act of Queen Mary till the accession of James to the throne of England, a period of thirty-nine years, the average number of executions for witchcraft in Scotland was two hundred annually, or upwards of seventeen thousand altogether. For the first nine years the number was not one quarter so great; but towards the years 1590 to 1593, the number must have been more than four hundred. The case last cited was one of an extraordinary character. The general aspect of the trials will be better seen from that of Isabel Gowdie, which, as it would be both wearisome and disgusting to go through them all, is given as a fair specimen, although it took place at a date somewhat later than the reign of James. This woman, wearied of her life by the persecutions of her neighbours, voluntarily gave herself up to justice, and made a confession, embodying the whole witch-creed of the period. She was undoubtedly a monomaniac of the most extraordinary kind. She said that she deserved to be stretched upon an iron rack, and that her crimes could never be atoned for, even if she were to be drawn asunder by wild horses. She named a long list of her associates, including nearly fifty women and a few warlocks. They dug up the graves of unchristened infants, whose limbs were serviceable in their enchantments. When they wanted to destroy the crops of an enemy, they yoked toads to his plough, and on the following night Satan himself ploughed the land with his team, and blasted it for the season. The witches had power to assume almost any shape; but they generally chose either that of a cat or a hare, oftenest the latter. Isabel said, that on one occasion, when she was in this disguise, she was sore pressed by a pack of hounds, and had a very narrow escape with her life. She reached her own door at last, feeling the hot breath of the pursuing dogs at her haunches. She managed, however, to hide herself behind a chest, and got time to pronounce the magic words that could alone restore her to her proper shape. They were:

"Hare! hare! God send thee care! I am in a hare's likeness now; But I shall be a woman e'en now! Hare! hare! God send thee care!"

If witches, when in this shape, were bitten by the dogs, they always retained the marks in their human form; but she had never heard that any witch had been bitten to death. When the devil appointed any general meeting of the witches, the custom was that they should proceed through the air mounted on broomsticks, or on corn or bean-straws, pronouncing as they went:

"Horse and pattock, horse and go, Horse and pellats, ho! ho! ho!"

They generally left behind them a broom or a three-legged stool, which, when placed in their beds and duly charmed, assumed the human shape till their return. This was done that the neighbours might not know when they were absent.

She added that the devil furnished his favourite witches with servant imps to attend upon them. These imps were called, "The Roaring Lion," "Thief of Hell," "Wait-upon-Herself," "Ranting Roarer," "Care-for-Naught," &c., and were known by their liveries, which were generally yellow, sad-dun, sea-green, pea-green, or grass-green. Satan never called the witches by the names they had received at baptism; neither were they allowed, in his presence, so to designate each other. Such a breach of the infernal etiquette assuredly drew down his most severe displeasure. But as some designation was necessary, he re-baptised them in their own blood by the names of "Able-and-Stout," "Over-the-dike-with-it," "Raise-the-wind," "Pickle-nearest-the-wind," "Batter-them-down-Maggy," "Blow-Kale," and such like. The devil himself was not very particular what name they called him, so that it was not "Black John." If any witch was unthinking enough to utter these words, he would rush out upon her and beat and buffet her unmercifully, or tear her flesh with a wool-card. Other names he did not care about; and once gave instructions to a noted warlock that whenever he wanted his aid, he was to strike the ground three times and exclaim, "Rise up, foul thief!"



Upon this confession many persons were executed. So strong was the popular feeling, that no one once accused of witchcraft was acquitted; at least acquittals did not average one in a hundred trials. Witch-finding, or witch-pricking, became a trade, and a set of mercenary vagabonds roamed about the country provided with long pins to run into the flesh of supposed criminals. It was no unusual thing then, nor is it now, that in aged persons there should be some spot on the body totally devoid of feeling. It was the object of the witch-pricker to discover this spot, and the unhappy wight who did not bleed when pricked upon it was doomed to the death. If not immediately cast into prison, her life was rendered miserable by the persecution of her neighbours. It is recorded of many poor women, that the annoyances they endured in this way were so excessive, that they preferred death. Sir George Mackenzie, the Lord Advocate, at the time when witch trials were so frequent, and himself a devout believer in the crime, relates, in his Criminal Law, first published in 1678, some remarkable instances of it. He says, "I went, when I was a justice-depute, to examine some women who had confessed judicially; and one of them, who was a silly creature, told me, under secrecy, that she had not confessed because she was guilty, but being a poor creature, who wrought for her meat, and being defamed for a witch, she knew she should starve, for no person thereafter would either give her meat or lodging, and that all men would beat her and set dogs at her, and that, therefore, she desired to be out of the world; whereupon she wept most bitterly, and upon her knees called God to witness to what she said." Sir George, though not wholly elevated above the prejudices of his age upon this subject, was clear-sighted enough to see the danger to society of the undue encouragement given to the witch prosecutions. He was convinced that three-fourths of them were unjust and unfounded. He says, in the work already quoted, that the persons who were in general accused of this crime were poor ignorant men and women who did not understand the nature of the accusation, and who mistook their own superstitious fears for witchcraft. One poor wretch, a weaver, confessed that he was a warlock, and, being asked why, he replied, because "he had seen the devil dancing, like a fly, about the candle!" A simple woman, who, because she was called a witch, believed that she was, asked the judge upon the bench whether a person might be a witch and not know it? Sir George adds, that all the supposed criminals were subjected to severe torture in prison from their gaolers, who thought they did God good service by vexing and tormenting them; "and I know," says this humane and enlightened magistrate, "that this usage was the ground of all their confession; and albeit, the poor miscreants cannot prove this usage, the actors in it being the only witnesses; yet the judge should be jealous of it, as that which did at first elicit the confession, and for fear of which they dare not retract it." Another author,[31] also a firm believer in witchcraft, gives a still more lamentable instance of a woman who preferred execution as a witch to live on under the imputation. This woman, who knew that three others were to be strangled and burned on an early day, sent for the minister of the parish, and confessed that she had sold her soul to Satan. "Whereupon being called before the judges, she was condemned to die with the rest. Being carried forth to the place of execution, she remained silent during the first, second, and third prayer, and then, perceiving that there remained no more but to rise and go to the stake, she lifted up her body, and, with a loud voice, cried out, 'Now all you that see me this day, know that I am now to die as a witch, by my own confession; and I free all men, especially the ministers and magistrates, of the guilt of my blood. I take it wholly upon myself. My blood be upon my own head. And, as I must make answer to the God of heaven presently, I declare I am as free of witchcraft as any child. But, being delated by a malicious woman, and put in prison under the name of a witch, disowned by my husband and friends, and seeing no ground of hope of ever coming out again, I made up that confession to destroy my own life, being weary of it, and choosing rather to die than to live.'" As a proof of the singular obstinacy and blindness of the believers in witches, it may be stated that the minister who relates this story only saw in the dying speech of the unhappy woman an additional proof that she was a witch. True, indeed is it, that "none are so blind as those who will not see."

[31] Satan's Invisible World Discovered, by the Rev. G. Sinclair.

It is time, however, to return to James VI., who is fairly entitled to share with Pope Innocent, Sprenger, Bodinus, and Matthew Hopkins the glory or the odium of being at the same time a chief enemy and chief encourager of witchcraft. Towards the close of the sixteenth century, many learned men, both on the continent and in the isles of Britain, had endeavoured to disabuse the public mind on this subject. The most celebrated were Wierus, in Germany; Pietro d'Apone, in Italy; and Reginald Scot, in England. Their works excited the attention of the zealous James, who, mindful of the involuntary compliment which his merits had extorted from the devil, was ambitious to deserve it by still continuing "his greatest enemie." In the year 1597, he published in Edinburgh his famous treatise on Demonology. Its design may be gathered from the following passage in the introduction: "The fearful abounding," says the king, "at this time and in this country of these detestable slaves of the devil, the witches or enchanters, hath moved me, beloved reader, to despatch in post this following treatise of mine, not in any wise, as I protest, to serve for a show of mine own learning and ingene [ingenuity], but only (moved of conscience) to press thereby, so far as I can, to resolve the doubting hearts of many, both that such assaults of Satan are most certainly practised, and that the instrument thereof merits most severely to be punished, against the damnable opinions of two, principally in our age; whereof the one called Scot, an Englishman, is not ashamed in public print to deny that there can be such thing as witchcraft, and so maintains the old error of the Sadducees in denying of spirits. The other, called Wierus, a German physician, sets out a public apology for all these crafts-folks, whereby procuring for them impunity, he plainly betrays himself to have been one of that profession." In other parts of this treatise, which the author had put into the form of a dialogue, to "make it more pleasant and facile," he says: "Witches ought to be put to death, according to the law of God, the civil and imperial law, and the municipal law of all Christian nations: yea, to spare the life, and not strike whom God bids strike and so severely punish in so odious a treason against God, is not only unlawful, but doubtless as great a sin in the magistrate as was Saul's sparing Agag." He says also that the crime is so abominable, that it may be proved by evidence which would not be received against any other offenders,—young children, who knew not the nature of an oath, and persons of an infamous character, being sufficient witnesses against them; but lest the innocent should be accused of a crime so difficult to be acquitted of, he recommends that in all cases the ordeal should be resorted to. He says, "Two good helps may be used: the one is the finding of their mark, and the trying the insensibleness thereof; the other is their floating on the water,—for, as in a secret murther, if the dead carcass be at any time thereafter handled by the murtherer, it will gush out of blood, as if the blood were crying to Heaven for revenge of the murtherer (God having appointed that secret supernatural sign for trial of that secret unnatural crime), so that it appears that God hath appointed (for a supernatural sign of the monstrous impiety of witches) that the water shall refuse to receive them in her bosom that have shaken off them the sacred water of baptism, and wilfully refused the benefit thereof;—no, not so much as their eyes are able to shed tears (threaten and torture them as you please), while first they repent (God not permitting them to dissemble their obstinacy in so horrible a crime); albeit, the womenkind especially, be able otherwise to shed tears at every light occasion when they will, yea, although it were dissembling like the crocodiles."



When such doctrines as these were openly promulgated by the highest authority in the realm, and who, in promulgating them, flattered, but did not force the public opinion, it is not surprising that the sad delusion should have increased and multiplied until the race of wizards and witches replenished the earth. The reputation which he lost by being afraid of a naked sword, he more than regained by his courage in combating the devil. The Kirk shewed itself a most zealous coadjutor, especially during those halcyon days when it was not at issue with the king upon other matters of doctrine and prerogative.

On his accession to the throne of England in 1603, James came amongst a people who had heard with admiration of his glorious deeds against the witches. He himself left no part of his ancient prejudices behind him; and his advent was the signal for the persecution to burst forth in England with a fury equal to that in Scotland. It had languished a little during the latter years of the reign of Elizabeth; but the very first parliament of King James brought forward the subject. James was flattered by their promptitude, and the act passed in 1604. On the second reading in the House of Lords, the bill passed into a committee, in which were twelve bishops. By it was enacted, "That if any person shall use, practise, or exercise any conjuration of any wicked or evil spirit, or shall consult, covenant with, or feed any such spirit, the first offence to be imprisonment for a year, and standing in the pillory once a quarter; the second offence to be death."

The minor punishment seems but rarely to have been inflicted. Every record that has been preserved mentions that the witches were hanged and burned, or burned, without the previous strangling, "alive and quick." During the whole of James's reign, amid the civil wars of his successor, the sway of the Long Parliament, the usurpation of Cromwell, and the reign of Charles II., there was no abatement of the persecution. If at any time it raged with less virulence, it was when Cromwell and the Independents were masters. Dr. Zachary Grey, the editor of an edition of "Hudibras," informs us, in a note to that work, that he himself perused a list of three thousand witches who were executed in the time of the Long Parliament alone. During the first eighty years of the seventeenth century, the number executed has been estimated at five hundred annually, making the frightful total of forty thousand. Some of these cases deserve to be cited. The great majority resemble closely those already mentioned; but two or three of them let in a new light upon the popular superstition.

Every one has heard of the "Lancashire witches," a phrase now used to compliment the ladies of that county for their bewitching beauty; but it is not every one who has heard the story in which it originated. A villanous boy, named Robinson, was the chief actor in the tragedy. He confessed many years afterwards that he had been suborned by his father and other persons to give false evidence against the unhappy witches whom he brought to the stake. The time of this famous trial was about the year 1634. This boy Robinson, whose father was a wood-cutter, residing on the borders of Pendle Forest, in Lancashire, spread abroad many rumours against one Mother Dickenson, whom he accused of being a witch. These rumours coming to the ears of the local magistracy, the boy was sent for and strictly examined. He told the following extraordinary story without hesitation or prevarication, and apparently in so open and honest a manner, that no one who heard him doubted the truth of it. He said, that as he was roaming about in one of the glades of the forest, amusing himself by gathering blackberries, he saw two greyhounds before him, which he thought at the time belonged to some gentleman of the neighbourhood. Being fond of sport, he proposed to have a course; and a hare being started, he incited the hounds to run. Neither of them would stir. Angry at the beasts, he seized hold of a switch, with which he was about to punish them, when one of them suddenly started up in the form of a woman, and the other of a little boy. He at once recognised the woman to be the witch Mother Dickenson. She offered him some money to induce him to sell his soul to the devil; but he refused. Upon this she took a bridle out of her pocket, and shaking it over the head of the other little boy, he was instantly turned into a horse. Mother Dickenson then seized him in her arms, sprang upon the horse, and placing him before her, rode with the swiftness of the wind over forests, fields, bogs, and rivers, until they came to a large barn. The witch alighted at the door, and, taking him by the hand, led him inside. There he saw seven old women pulling at seven halters which hung from the roof. As they pulled, large pieces of meat, lumps of butter, loaves of bread, basins of milk, hot puddings, black puddings, and other rural dainties, fell from the halters on to the floor. While engaged in this charm, they made such ugly faces, and looked so fiendish, that he was quite frightened. After they had pulled in this manner enough for an ample feast, they set-to, and shewed, whatever might be said of the way in which their supper was procured, that their epicurism was a little more refined than that of the Scottish witches, who, according to Gellie Duncan's confession, feasted upon dead men's flesh in the old kirk of Berwick. The boy added, that as soon as supper was ready, many other witches came to partake of it, several of whom he named.

In consequence of this story, many persons were arrested, and the boy Robinson was led about from church to church, in order that he might point out to the officers by whom he was accompanied the hags he had seen in the barn. Altogether, about twenty persons were thrown into prison; eight of them were condemned to die, including Mother Dickenson, upon this evidence alone, and executed accordingly. Among the wretches who concocted this notable story, not one was ever brought to justice for his perjury; and Robinson, the father, gained considerable sums by threatening persons who were rich enough to buy off exposure.

Among the ill-weeds which flourished amid the long dissensions of the civil war, Matthew Hopkins, the witch-finder, stands eminent in his sphere. This vulgar fellow resided, in the year 1644, at the town of Manningtree, in Essex, and made himself very conspicuous in discovering the devil's marks upon several unhappy witches. The credit he gained by his skill in this instance seems to have inspired him to renewed exertions. In the course of a very short time, whenever a witch was spoken of in Essex, Matthew Hopkins was sure to be present, aiding the judges with his knowledge of "such cattle," as he called them. As his reputation increased, he assumed the title of "Witch-finder General," and travelled through the counties of Norfolk, Essex, Huntingdon, and Sussex, for the sole purpose of finding out witches. In one year he brought sixty poor creatures to the stake. The test he commonly adopted was that of swimming, so highly recommended by King James in his Demonologie. The hands and feet of the suspected persons were tied together crosswise, the thumb of the right hand to the toe of the left foot, and vice versa. They were then wrapped up in a large sheet or blanket, and laid upon their backs in a pond or river. If they sank, their friends and relatives had the poor consolation of knowing they were innocent; but there was an end of them: if they floated, which, when laid carefully on the water, was generally the case, there was also an end of them; for they were deemed guilty of witchcraft, and burned accordingly.

Another test was to make them repeat the Lord's prayer and creed. It was affirmed that no witch could do so correctly. If she missed a word, or even pronounced one incoherently, which in her trepidation it was most probable she would, she was accounted guilty. It was thought that witches could not weep more than three tears, and those only from the left eye. Thus the conscious innocence of many persons, which gave them fortitude to bear unmerited torture without flinching, was construed by their unmerciful tormentors into proofs of guilt. In some districts the test resorted to was to weigh the culprit against the church Bible. If the suspected witch proved heavier than the Bible, she was set at liberty. This mode was far too humane for the witch-finders by profession. Hopkins always maintained that the most legitimate modes were pricking and swimming.

Hopkins used to travel through his counties like a man of consideration, attended by his two assistants, always putting up at the chief inn of the place, and always at the cost of the authorities. His charges were twenty shillings a town, his expenses of living while there, and his carriage thither and back. This he claimed whether he found witches or not. If he found any, he claimed twenty shillings a head in addition when they were brought to execution. For about three years he carried on this infamous trade, success making him so insolent and rapacious that high and low became his enemies. The Rev. Mr. Gaul, a clergyman of Houghton, in Huntingdonshire, wrote a pamphlet impugning his pretensions, and accusing him of being a common nuisance. Hopkins replied in an angry letter to the functionaries of Houghton, stating his intention to visit their town; but desiring to know whether it afforded many such sticklers for witchcraft as Mr. Gaul, and whether they were willing to receive and entertain him with the customary hospitality, if he so far honoured them. He added, by way of threat, that in case he did not receive a satisfactory reply, "he would waive their shire altogether, and betake himself to such places where he might do and punish, not only without control, but with thanks and recompense." The authorities of Houghton were not much alarmed at this awful threat of letting them alone. They very wisely took no notice either of him or his letter.

Mr. Gaul describes in his pamphlet one of the modes employed by Hopkins, which was sure to swell his revenues very considerably. It was a proof even more atrocious than the swimming. He says, that the "Witch-finder General" used to take the suspected witch and place her in the middle of a room, upon a stool or table, cross-legged, or in some other uneasy posture. If she refused to sit in this manner, she was bound with strong cords. Hopkins then placed persons to watch her for four-and-twenty hours, during which time she was to be kept without meat or drink. It was supposed that one of her imps would come during that interval and suck her blood. As the imp might come in the shape of a wasp, a moth, a fly, or other insect, a hole was made in the door or window to let it enter. The watchers were ordered to keep a sharp look out, and endeavour to kill any insect that appeared in the room. If any fly escaped, and they could not kill it, the woman was guilty; the fly was her imp, and she was sentenced to be burned, and twenty shillings went into the pockets of Master Hopkins. In this manner he made one old woman confess, because four flies had appeared in the room, that she was attended by four imps, named "Ilemazar," "Pye-wackett," "Peck-in-the-crown," and "Grizel-Greedigut."

]

[32] This illustration, representing Matthew Hopkins examining two witches, who are confessing to him the names of their imps and familiars, is copied from Caulfield's Memoirs of Remarkable Persons, 1794, where it is taken from an extremely rare print.

It is consoling to think that this impostor perished in his own snare. Mr. Gaul's exposure and his own rapacity weakened his influence among the magistrates; and the populace, who began to find that not even the most virtuous and innocent were secure from his persecution, looked upon him with undisguised aversion. He was beset by a mob at a village in Suffolk, and accused of being himself a wizard. An old reproach was brought against him, that he had, by means of sorcery, cheated the devil out of a certain memorandum-book, in which he, Satan, had entered the names of all the witches in England. "Thus," said the populace, "you find out witches, not by God's aid, but by the devil's." In vain he denied his guilt. The populace longed to put him to his own test. He was speedily stripped, and his thumbs and toes tied together. He was then placed in a blanket, and cast into a pond. Some say that he floated, and that he was taken out, tried, and executed upon no other proof of his guilt. Others assert that he was drowned. This much is positive, that there was an end of him. As no judicial entry of his trial and execution is to be found in any register, it appears most probable that he expired by the hands of the mob. Butler has immortalised this scamp in the following lines of his Hudibras:

"Hath not this present Parliament A lieger to the devil sent, Fully empower'd to treat about Finding revolted witches out? And has he not within a year Hang'd threescore of them in one shire? Some only for not being drown'd, And some for sitting above ground Whole days and nights upon their breeches, And feeling pain, were hang'd for witches; And some for putting knavish tricks Upon green geese or turkey chicks; Or pigs that suddenly deceased Of griefs unnatural, as he guessed; Who proved himself at length a witch, And made a rod for his own breech."

In Scotland also witch-finding became a trade. They were known under the designation of "common prickers," and, like Hopkins, received a fee for each witch they discovered. At the trial of Janet Peaston, in 1646, the magistrates of Dalkeith "caused John Kincaid of Tranent, the common pricker, to exercise his craft upon her. He found two marks of the devil's making; for she could not feel the pin when it was put into either of the said marks, nor did the marks bleed when the pin was taken out again. When she was asked where she thought the pins were put in her, she pointed to a part of her body distant from the real place. They were pins of three inches in length."[33]

[33] Pitcairn's Records of Justiciary.

These common prickers became at last so numerous that they were considered nuisances. The judges refused to take their evidence; and in 1678 the privy council of Scotland condescended to hear the complaint of an honest woman who had been indecently exposed by one of them, and expressed their opinion that common prickers were common cheats.

But such an opinion was not formed in high places before hundreds of innocent persons had fallen victims. The parliaments had encouraged the delusion both in England and Scotland; and by arming these fellows with a sort of authority, had in a manner forced the magistrates and ministers to receive their evidence. The fate of one poor old gentleman, who fell a victim to the arts of Hopkins in 1646, deserves to be recorded. Mr. Louis, a venerable clergyman, upwards of seventy years of age, and who had been rector of Framlingham, in Suffolk, for fifty years, excited suspicion that he was a wizard. Being a violent royalist, he was likely to meet with no sympathy at that time; and even his own parishioners, whom he had served so long and so faithfully, turned their backs upon him as soon as he was accused. Placed under the hands of Hopkins, who knew so well how to bring the refractory to confession, the old man, the light of whose intellect had become somewhat dimmed from age, confessed that he was a wizard. He said he had two imps that continually excited him to do evil; and that one day, when he was walking on the sea-coast, one of them prompted him to express a wish that a ship, whose sails were just visible in the distance, might sink. He consented, and saw the vessel sink before his eyes. He was, upon this confession, tried and condemned. On his trial, the flame of reason burned up as brightly as ever. He denied all that had been alleged against him, and cross-examined Hopkins with great tact and severity. After his condemnation, he begged that the funeral service of the Church might be read for him. The request was refused, and he repeated it for himself from memory as he was led to the scaffold.

A poor woman in Scotland was executed upon evidence even less strong than this. John Bain, a common pricker, swore that, as he passed her door, he heard her talking to the devil. She said, in defence, that it was a foolish practice she had of talking to herself, and several of her neighbours corroborated her statement; but the evidence of the pricker was received. He swore that none ever talked to themselves who were not witches. The devil's mark being found upon her, the additional testimony of her guilt was deemed conclusive, and she was "convict and brynt."

From the year 1652 to 1682, these trials diminished annually in number, and acquittals were by no means so rare as they had been. To doubt in witchcraft was no longer dangerous. Before country justices, condemnations on the most absurd evidence still continued; but when the judges of the land had to charge the jury, they took a more humane and philosophical view. By degrees, the educated classes (comprised in those days within very narrow limits) openly expressed their unbelief of modern witchcraft, although they were not bold enough to deny its existence altogether. Between them and the believers in the old doctrine fierce arguments ensued, and the sceptics were designated Sadducees. To convince them, the learned and Reverend Joseph Glanvil wrote his well-known work, Sadducismus Triumphatus, and The Collection of Relations; the first part intended as a philosophical inquiry into witchcraft, and the power of the devil "to assume a mortal shape:" the latter containing what he considered a multitude of well-authenticated modern instances.



But though progress was made, it was slow. In 1664, the venerable Sir Matthew Hale condemned two women, named Amy Duny and Rose Cullender, to the stake at St. Edmondsbury, upon evidence the most ridiculous. These two old women, whose ugliness gave their neighbours the first idea that they were witches, went to a shop to purchase herrings, and were refused. Indignant at the prejudice against them, they were not sparing of their abuse. Shortly afterward, the daughter of the herring-dealer fell sick, and a cry was raised that she was bewitched by the old women who had been refused the herrings. This girl was subject to epileptic fits. To discover the guilt of Amy Duny and Rose Cullender, the girl's eyes were blinded closely with a shawl, and the witches were commanded to touch her. They did so, and she was immediately seized with a fit. Upon this evidence they were sent to prison. The girl was afterwards touched by an indifferent person, and the force of her imagination was so great, that, thinking it was again the witches, she fell down in a violent fit as before. This, however, was not received in favour of the accused.

The following extract, from the published reports of the trial, will shew the sort of evidence which was received:

"Samuel Pacey, of Leystoff (a good, sober man), being sworn, said that, on Thursday the 10th of October last, his younger daughter, Deborah, about nine years old, was suddenly taken so lame that she could not stand on her legs, and so continued till the 17th of the same month, when the child desired to be carried to a bank on the east side of the house, looking towards the sea; and, while she was sitting there, Amy Duny came to this examinant's house to buy some herrings, but was denied. Then she came twice more, but, being as often denied, she went away discontented and grumbling. At this instant of time, the child was taken with terrible fits, complaining of a pain in her stomach, as if she was pricked with pins, shrieking out with a voice like a whelp, and thus continued till the 30th of the same month. This examinant further saith, that Amy Duny, having long had the reputation of a witch, and his child having, in the intervals of her fits, constantly cried out on her as the cause of her disorder, saying, that the said Amy did appear to her and fright her; he himself did suspect the said Amy to be a witch, and charged her with being the cause of his child's illness, and set her in the stocks. Two days after, his daughter Elizabeth was taken with such strange fits, that they could not force open her mouth without a tap; and the younger child being in the same condition, they used to her the same remedy. Both children grievously complained that Amy Duny and another woman, whose habit and looks they described, did appear to them and torment them, and would cry out, 'There stands Amy Duny! There stands Rose Cullender!' the other person who afflicted them. Their fits were not alike. Sometimes they were lame on the right side; sometimes on the left; and sometimes so sore, that they could not bear to be touched. Sometimes they were perfectly well in other respects, but they could not hear; at other times they could not see. Sometimes they lost their speech for one, two, and once for eight days together. At times they had swooning fits, and, when they could speak, were taken with a fit of coughing, and vomited phlegm and crooked pins; and once a great twopenny nail, with above forty pins; which nail he, the examinant, saw vomited up, with many of the pins. The nail and pins were produced in the court. Thus the children continued for two months, during which time the examinant often made them read in the New Testament, and observed, when they came to the words Lord Jesus, or Christ, they could not pronounce them, but fell into a fit. When they came to the word Satan, or devil, they would point, and say, 'This bites, but makes me speak right well.' Finding his children thus tormented without hopes of recovery, he sent them to his sister, Margaret Arnold, at Yarmouth, being willing to try whether change of air would help them.

"Margaret Arnold was the next witness. Being sworn, she said, that about the 30th of November, Elizabeth and Deborah Pacey came to her house, with her brother, who told her what had happened, and that he thought his children bewitched. She, this examinant, did not much regard it, supposing the children had played tricks, and put the pins into their mouths themselves. She therefore took all the pins from their clothes, sewing them with thread instead of pinning them. But, notwithstanding, they raised, at times, at least thirty pins in her presence, and had terrible fits; in which fits they would cry out upon Amy Duny and Rose Cullender, saying, that they saw them and heard them threatening, as before; that they saw things like mice running about the house; and one of them catched one, and threw it into the fire, which made a noise like a rat. Another time the younger child, being out of doors, a thing like a bee would have forced itself into her mouth, at which the child ran screaming into the house, and before this examinant could come at her, fell into a fit, and vomited a twopenny nail, with a broad head. After that, this examinant asked the child how she came by this nail, when she answered, 'The bee brought the nail, and forced it into my mouth.' At other times, the eldest child told this examinant that she saw flies bring her crooked pins. She would then fall into a fit, and vomit such pins. One time the said child said she saw a mouse, and crept under the table to look for it; and afterwards, the child seemed to put something into her apron, saying, 'She had caught it.' She then ran to the fire, and threw it in, on which there did appear to this examinant something like a flash of gunpowder, although she does own she saw nothing in the child's hand. Once the child, being speechless, but otherwise very sensible, ran up and down the house, crying, 'Hush! hush!' as if she had seen poultry; but this examinant saw nothing. At last the child catched at something, and threw it into the fire. Afterwards, when the child could speak, this examinant asked her what she saw at the time? She answered that she saw a duck. Another time the youngest child said, after a fit, that Amy Duny had been with her, and tempted her to drown herself, or cut her throat, or otherwise destroy herself. Another time they both cried out upon Amy Duny and Rose Cullender, saying, 'Why don't you come yourselves? Why do you send your imps to torment us?'"

The celebrated Sir Thomas Brown, the author of Vulgar Errors, was also examined as a witness upon the trial. Being desired to give his opinion of the three persons in court, he said he was clearly of opinion that they were bewitched. He said there had lately been a discovery of witches in Denmark, who used the same way of tormenting persons, by conveying crooked pins, needles, and nails into their bodies. That he thought, in such cases, the devil acted upon human bodies by natural means, namely, by exciting and stirring up the superabundant humours; he did afflict them in a more surprising manner by the same diseases their bodies were usually subject to; that these fits might be natural, only raised to a great degree by the subtlety of the devil, co-operating with the malice of these witches.



The evidence being concluded, Sir Matthew Hale addressed the jury. He said, he would waive repeating the evidence, to prevent any mistake, and told the jury there were two things they had to inquire into. First, Whether or not these children were bewitched; secondly, Whether these women did bewitch them. He said, he did not in the least doubt there were witches; first, Because the Scriptures affirmed it; secondly, Because the wisdom of all nations, particularly our own, had provided laws against witchcraft, which implied their belief of such a crime. He desired them strictly to observe the evidence, and begged of God to direct their hearts in the weighty concern they had in hand, since, to condemn the innocent and let the guilty go free are both an abomination to the Lord.

The jury then retired, and in about half an hour returned a verdict of guilty upon all the indictments, being thirteen in number. The next morning the children came with their father to the lodgings of Sir Matthew Hale, very well, and quite restored to their usual health. Mr. Pacey, being asked at what time their health began to improve, replied, that they were quite well in half an hour after the conviction of the prisoners.

Many attempts were made to induce the unfortunate women to confess their guilt; but in vain, and they were both hanged.

Eleven trials were instituted before Chief Justice Holt for witchcraft, between the years 1694 and 1701. The evidence was of the usual character; but Holt appealed so successfully in each case to the common sense of the jury, that they were every one acquitted. A general feeling seemed to pervade the country that blood enough had been shed upon these absurd charges. Now and then, the flame of persecution burnt up in a remote district; but these instances were no longer looked upon as mere matters of course. They appear, on the contrary, to have excited much attention; a sure proof, if no other were to be obtained, that they were becoming unfrequent.

A case of witchcraft was tried in 1711, before Lord Chief Justice Powell; in which, however, the jury persisted in a verdict of guilty, though the evidence was of the usual absurd and contradictory character, and the enlightened judge did all in his power to bring them to a right conclusion. The accused person was one Jane Wenham, better known as the Witch of Walkerne; and the persons who were alleged to have suffered from her witchcraft were two young women, named Thorne and Street. A witness, named Mr. Arthur Chauncy, deposed, that he had seen Ann Thorne in several of her fits, and that she always recovered upon prayers being said, or if Jane Wenham came to her. He related, that he had pricked the prisoner several times in the arms, but could never fetch any blood from her; that he had seen her vomit pins, when there were none in her clothes or within her reach; and that he had preserved several of them, which he was ready to produce. The judge, however, told him that was needless, as he supposed they were crooked pins.

Mr. Francis Bragge, another witness, deposed, that strange "cakes" of bewitched feathers having been taken from Ann Thorne's pillow, he was anxious to see them. He went into a room where some of these feathers were, and took two of the cakes, and compared them together. They were both of a circular figure, something larger than a crown piece; and he observed that the small feathers were placed in a nice and curious order, at equal distances from each other, making so many radii of the circle, in the centre of which the quill-ends of the feathers met. He counted the number of these feathers, and found them to be exactly thirty-two in each cake. He afterwards endeavoured to pull off two or three of them, and observed that they were all fastened together by a sort of viscous matter, which would stretch seven or eight times in a thread before it broke. Having taken off several of these feathers, he removed the viscous matter with his fingers, and found under it, in the centre, some short hairs, black and grey, matted together, which he verily believed to be cat's hair. He also said, that Jane Wenham confessed to him that she had bewitched the pillow, and had practised witchcraft for sixteen years.

The judge interrupted the witness at this stage, and said, he should very much like to see an enchanted feather, and seemed to wonder when he was told that none of these strange cakes had been preserved. His lordship asked the witness why he did not keep one or two of them, and was informed that they had all been burnt, in order to relieve the bewitched person of the pains she suffered, which could not be so well effected by any other means.

A man, named Thomas Ireland, deposed, that hearing several times a great noise of cats crying and screaming about his house, he went out and frightened them away, and they all ran towards the cottage of Jane Wenham. One of them he swore positively had a face very like Jane Wenham's. Another man, named Burville, gave similar evidence, and swore that he had often seen a cat with Jane Wenham's face. Upon one occasion he was in Ann Thorne's chamber, when several cats came in, and among them the cat above stated. This witness would have favoured the court with a much longer statement, but was stopped by the judge, who said he had heard quite enough.

The prisoner, in her defence, said nothing, but that "she was a clear woman." The learned judge then summed up, leaving it to the jury to determine whether such evidence as they had heard was sufficient to take away the prisoner's life upon the indictment. After a long deliberation they brought in their verdict, that she was guilty upon the evidence. The judge then asked them whether they found her guilty upon the indictment of conversing with the devil in the shape of a cat? The sapient foreman very gravely answered, "We find her guilty of that." The learned judge then very reluctantly proceeded to pass sentence of death; but, by his persevering exertions, a pardon was at last obtained, and the wretched old woman was set at liberty.

In the year 1716, a woman and her daughter—the latter only nine years of age—were hanged at Huntingdon for selling their souls to the devil, and raising a storm by pulling off their stockings and making a lather of soap. This appears to have been the last judicial execution in England. From that time to the year 1736, the populace raised at intervals the old cry, and more than once endangered the lives of poor women by dragging them through ponds on suspicion; but the philosophy of those who, from their position, sooner or later give the tone to the opinions and morals of the poor, was silently working a cure for the evil. The fear of witches ceased to be epidemic, and became individual, lingering only in minds fettered by inveterate prejudice or brutalising superstition. In the year 1736, the penal statute of James I. was finally blotted from the statute-book, and suffered no longer to disgrace the advancing intelligence of the country. Pretenders to witchcraft, fortune-tellers, conjurors, and all their train, were liable only to the common punishment of rogues and impostors—imprisonment and the pillory.

In Scotland, the delusion also assumed the same phases, and was gradually extinguished in the light of civilisation. As in England, the progress of improvement was slow. Up to the year 1665, little or no diminution of the mania was perceptible. In 1643, the General Assembly recommended that the privy council should institute a standing commission, composed of any "understanding gentlemen or magistrates," to try the witches, who were stated to have increased enormously of late years. In 1649, an act was passed, confirmatory of the original statute of Queen Mary, explaining some points of the latter which were doubtful, and enacting severe penalties, not only against witches themselves, but against all who covenanted with them, or sought by their means to pry into the secrets of futurity, or cause any evil to the life, lands, or limbs of their neighbours. For the next ten years, the popular madness upon this subject was perhaps more furious than ever; upwards of four thousand persons suffered for the crime during that interval. This was the consequence of the act of parliament and the unparalleled severity of the magistrates; the latter frequently complained that for two witches they burned one day, there were ten to burn the next: they never thought that they themselves were the cause of the increase. In a single circuit, held at Glasgow, Ayr, and Stirling, in 1659, seventeen unhappy creatures were burned by judicial sentence for trafficking with Satan. In one day (November 7, 1661), the privy council issued no less than fourteen commissions for trials in the provinces. Next year, the violence of the persecution seems to have abated. From 1662 to 1668, although "the understanding gentlemen and magistrates" already mentioned, continued to try and condemn, the High Court of Justiciary had but one offender of this class to deal with, and she was acquitted. James Welsh, a common pricker, was ordered to be publicly whipped through the streets of Edinburgh for falsely accusing a woman of witchcraft; a fact which alone proves that the superior court sifted the evidence in these cases with much more care and severity than it had done a few years previously. The enlightened Sir George Mackenzie, styled by Dryden "the noble wit of Scotland," laboured hard to introduce this rule into court, that the confessions of the witches should be held of little worth, and that the evidence of the prickers and other interested persons should be received with distrust and jealousy. This was reversing the old practice, and saved many innocent lives. Though a firm believer both in ancient and modern witchcraft, he could not shut his eyes to the atrocities daily committed under the name of justice. In his work on the Criminal Law of Scotland, published in 1678, he says, "From the horridness of this crime, I do conclude that, of all others, it requires the clearest relevancy and most convincing probature; and I condemn, next to the witches themselves, those cruel and too forward judges who burn persons by thousands as guilty of this crime." In the same year, Sir John Clerk plumply refused to serve as a commissioner on trials for witchcraft, alleging, by way of excuse, "that he was not himself good conjuror enough to be duly qualified." The views entertained by Sir George Mackenzie were so favourably received by the Lords of Session, that he was deputed, in 1680, to report to them on the cases of a number of poor women who were then in prison awaiting their trial. Sir George stated that there was no evidence against them whatever but their own confessions, which were absurd and contradictory, and drawn from them by severe torture. They were immediately discharged.

For the next sixteen years the Lords of Session were unoccupied with trials for witchcraft. Not one is entered upon the record. But in 1697 a case occurred which equalled in absurdity any of those that signalised the dark reign of King James. A girl named Christiana Shaw, eleven years of age, the daughter of John Shaw of Bargarran, was subject to fits; and being of a spiteful temper, she accused her maid-servant, with whom she had frequent quarrels, of bewitching her. Her story unfortunately was believed. Encouraged to tell all the persecutions of the devil which the maid had sent to torment her, she in the end concocted a romance that involved twenty-one persons. There was no other evidence against them but the fancies of this lying child, and the confessions which pain had extorted from them; but upon this no less than five women were condemned before Lord Blantyre and the rest of the commissioners, appointed specially by the privy council to try this case. They were burned on the Green at Paisley. The warlock of the party, one John Reed, who was also condemned, hanged himself in prison. It was the general belief in Paisley that the devil had strangled him lest he should have revealed in his last moments too many of the unholy secrets of witchcraft. This trial excited considerable disgust in Scotland. The Rev. Mr. Bell, a contemporary writer, observed that, in this business, "persons of more goodness and esteem than most of their calumniators were defamed for witches." He adds, that the persons chiefly to blame were "certain ministers of too much forwardness and absurd credulity, and some topping professors in and about Glasgow."[34]

[34] Preface to Law's Memorials, edited by Sharpe.

After this trial, there again occurs a lapse of seven years, when the subject was painfully forced upon public attention by the brutal cruelty of the mob at Pittenween. Two women were accused of having bewitched a strolling beggar who was subject to fits, or who pretended to be so, for the purpose of exciting commiseration. They were cast into prison, and tortured until they confessed. One of them, named Janet Cornfoot, contrived to escape, but was brought back to Pittenween next day by a party of soldiers. On her approach to the town she was unfortunately met by a furious mob, composed principally of fishermen and their wives, who seized upon her with the intention of swimming her. They forced her away to the sea-shore, and tying a rope around her body, secured the end of it to the mast of a fishing-boat lying alongside. In this manner they ducked her several times. When she was half dead, a sailor in the boat cut away the rope, and the mob dragged her through the sea to the beach. Here, as she lay quite insensible, a brawny ruffian took down the door of his hut, close by, and placed it on her back. The mob gathered large stones from the beach and piled them upon her till the wretched woman was pressed to death. No magistrate made the slightest attempt to interfere; and the soldiers looked on, delighted spectators. A great outcry was raised against this culpable remissness, but no judicial inquiry was set on foot. This happened in 1704.

The next case we hear of is that of Elspeth Rule, found guilty of witchcraft before Lord Anstruther, at the Dumfries circuit, in 1708. She was sentenced to be marked in the cheek with a red-hot iron, and banished the realm of Scotland for life.

Again there is a long interval. In 1718, the remote county of Caithness, where the delusion remained in all its pristine vigour for years after it had ceased elsewhere, was startled from its propriety by the cry of witchcraft. A silly fellow, named William Montgomery, a carpenter, had a mortal antipathy to cats; and somehow or other these animals generally chose his back-yard as the scene of their catterwaulings. He puzzled his brains for a long time to know why he, above all his neighbours, should be so pestered. At last he came to the sage conclusion that his tormentors were no cats, but witches. In this opinion he was supported by his maid-servant, who swore a round oath that she had often heard the aforesaid cats talking together in human voices. The next time the unlucky tabbies assembled in his back-yard, the valiant carpenter was on the alert. Arming himself with an axe, a dirk, and a broadsword, he rushed out among them. One of them he wounded in the back, a second in the hip, and the leg of a third he maimed with his axe; but he could not capture any of them. A few days afterwards, two old women of the parish died; and it was said, that when their bodies were laid out, there appeared upon the back of one the mark as of a recent wound, and a similar scar upon the hip of the other. The carpenter and his maid were convinced that they were the very cats, and the whole county repeated the same story. Every one was upon the look-out for proofs corroborative; a very remarkable one was soon discovered. Nanny Gilbert, a wretched old creature of upwards of seventy years of age, was found in bed with her leg broken. As she was ugly enough for a witch, it was asserted that she also was one of the cats that had fared so ill at the hands of the carpenter. The latter, when informed of the popular suspicion, asserted that he distinctly remembered to have struck one of the cats a blow with the back of his broadsword, which ought to have broken her leg. Nanny was immediately dragged from her bed and thrown into prison. Before she was put to the torture, she explained in a very natural and intelligible manner how she had broken her limb; but this account did not give satisfaction. The professional persuasions of the torturer made her tell a different tale, and she confessed that she was indeed a witch, and had been wounded by Montgomery on the night stated; that the two old women recently deceased were witches also, besides about a score of others whom she named. The poor creature suffered so much by the removal from her own home, and the tortures inflicted upon her, that she died the next day in prison. Happily for the persons she had named in her confession, Dundas of Arniston, at that time the king's advocate-general, wrote to the sheriff-depute, one Captain Ross of Littledean, cautioning him not to proceed to trial, the "thing being of too great difficulty, and beyond the jurisdiction of an inferior court." Dundas himself examined the precognition with great care, and was so convinced of the utter folly of the whole case, that he quashed all further proceedings.

We find this same sheriff-depute of Caithness very active four years afterwards in another trial for witchcraft. In spite of the warning he had received that all such cases were to be tried in future by the superior courts, he condemned to death an old woman at Dornoch, upon the charge of bewitching the cows and pigs of her neighbours. This poor creature was insane, and actually laughed and clapped her hands at sight of "the bonnie fire" that was to consume her. She had a daughter who was lame both of her hands and feet, and one of the charges brought against her was, that she had used this daughter as a pony in her excursions to join the devil's sabbath, and that the devil himself had shod her, and produced lameness.

This was the last execution that took place in Scotland for witchcraft. The penal statutes were repealed in 1736; and, as in England, whipping, the pillory, or imprisonment, were declared the future punishments of all pretenders to magic or witchcraft.

Still for many years after this the superstition lingered both in England and Scotland, and in some districts is far from being extinct even at this day. But before we proceed to trace it any further than to its legal extinction, we have yet to see the frightful havoc it made in continental Europe from the commencement of the seventeenth to the middle of the eighteenth century. France, Germany, and Switzerland were the countries which suffered most from the epidemic. The number of victims in these countries during the sixteenth century has already been mentioned; but at the early part of the seventeenth, the numbers are so great, especially in Germany, that were they not to be found in the official records of the tribunals, it would be almost impossible to believe that mankind could ever have been so maddened and deluded. To use the words of the learned and indefatigable Horst,[35] "the world seemed to be like a large madhouse for witches and devils to play their antics in." Satan was believed to be at every body's call to raise the whirlwind, draw down the lightning, blight the productions of the earth, or destroy the health and paralyse the limbs of man. This belief, so insulting to the majesty and beneficence of the Creator, was shared by the most pious ministers of religion. Those who in their morning and evening prayers acknowledged the one true God, and praised him for the blessings of the seed-time and the harvest, were convinced that frail humanity could enter into a compact with the spirits of hell to subvert his laws and thwart all his merciful intentions. Successive popes, from Innocent VIII. downwards, promulgated this degrading doctrine, which spread so rapidly, that society seemed to be divided into two great factions, the bewitching and the bewitched.

[35] Zauberbibliothek, Thiel 5.

The commissioners named by Innocent VIII. to prosecute the witch-trials in Germany were, Jacob Sprenger, so notorious for his work on demonology, entitled the Malleus Maleficarum, or Hammer to knock down Witches; Henry Institor, a learned jurisconsult; and the Bishop of Strasburgh. Bamberg, Treves, Cologne, Paderborn, and Wuerzburg, were the chief seats of the commissioners, who, during their lives alone, condemned to the stake, on a very moderate calculation, upwards of three thousand victims. The number of witches so increased, that new commissioners were continually appointed in Germany, France, and Switzerland. In Spain and Portugal the Inquisition alone took cognisance of the crime. It is impossible to search the records of those dark, but now happily non-existing tribunals; but the mind recoils with affright even to form a guess of the multitudes who perished.

The mode of trial in the other countries is more easily ascertained. Sprenger in Germany, and Bodinus and Delrio in France, have left but too ample a record of the atrocities committed in the much-abused names of justice and religion. Bodinus, of great repute and authority in the seventeenth century, says, "The trial of this offence must not be conducted like other crimes. Whoever adheres to the ordinary course of justice perverts the spirit of the law, both divine and human. He who is accused of sorcery should never be acquitted, unless the malice of the prosecutor be clearer than the sun; for it is so difficult to bring full proof of this secret crime, that out of a million of witches not one would be convicted if the usual course were followed!" Henri Boguet, a witch-finder, who styled himself "The Grand Judge of Witches for the Territory of St. Claude," drew up a code for the guidance of all persons engaged in the witch-trials, consisting of seventy articles, quite as cruel as the code of Bodinus. In this document he affirms, that a mere suspicion of witchcraft justifies the immediate arrest and torture of the suspected person. If the prisoner muttered, looked on the ground, and did not shed any tears, all these were proofs positive of guilt! In all cases of witchcraft, the evidence of the child ought to be taken against its parent; and persons of notoriously bad character, although not to be believed upon their oaths on the ordinary occasions of dispute that might arise between man and man, were to be believed, if they swore that any person had bewitched them! Who, when he hears that this diabolical doctrine was the universally received opinion of the ecclesiastical and civil authorities, can wonder that thousands upon thousands of unhappy persons should be brought to the stake? that Cologne should for many years burn its three hundred witches annually? the district of Bamberg its four hundred? Nuremberg, Geneva, Paris, Toulouse, Lyons, and other cities, their two hundred?

A few of these trials may be cited, taking them in the order of priority, as they occurred in different parts of the Continent. In 1595, an old woman residing in a village near Constance, angry at not being invited to share the sports of the country people on a day of public rejoicing, was heard to mutter something to herself, and was afterwards seen to proceed through the fields towards a hill, where she was lost sight of. A violent thunder-storm arose about two hours afterwards, which wet the dancers to the skin, and did considerable damage to the plantations. This woman, suspected before of witchcraft, was seized and imprisoned, and accused of having raised the storm, by filling a hole with wine, and stirring it about with a stick. She was tortured till she confessed, and was burned alive the next evening.



About the same time two sorcerers in Toulouse were accused of having dragged a crucifix about the streets at midnight, stopping at times to spit upon and kick it, and uttering at intervals an exorcism to raise the devil. The next day a hail-storm did considerable damage to the crops; and a girl, the daughter of a shoemaker in the town, remembered to have heard in the night the execrations of the wizards. Her story led to their arrest. The usual means to produce confession were resorted to. The wizards owned that they could raise tempests whenever they pleased, and named several persons who possessed similar powers. They were hanged, and then burned in the market-place, and seven of the persons they had mentioned shared the same fate.

Hoppo and Stadlin, two noted wizards of Germany, were executed in 1599. They implicated twenty or thirty witches, who went about causing women to miscarry, bringing down the lightning of heaven, and making maidens bring forth toads. To this latter fact several girls were found to swear most positively! Stadlin confessed that he had killed seven infants in the womb of one woman.

Bodinus highly praises the exertions of a witch-finder named Nider, in France, who prosecuted so many that he could not calculate them. Some of these witches could, by a single word, cause people to fall down dead; others made women go with child three years instead of nine months; while others, by certain invocations and ceremonies, could turn the faces of their enemies upside down, or twist them round to their backs. Although no witness was ever procured who saw persons in this horrible state, the witches confessed that they had the power and exercised it. Nothing more was wanting to ensure the stake.

At Amsterdam a crazy girl confessed that she could cause sterility in cattle, and bewitch pigs and poultry by merely repeating the magic words Turius und Shurius Inturius! She was hanged and burned. Another woman in the same city, named Kornelis van Purmerund, was arrested in consequence of some disclosures the former had made. A witness came forward and swore that she one day looked through the window of her hut, and saw Kornelis sitting before a fire muttering something to the devil. She was sure it was to the devil, because she heard him answer her. Shortly afterwards twelve black cats ascended out of the floor, and danced on their hind legs around the witch for the space of about half an hour. They then vanished with a horrid noise, and leaving a disagreeable smell behind them. She also was hanged and burned.

At Bamberg, in Bavaria, the executions from the year 1610 to 1640 were at the rate of about a hundred annually. One woman, suspected of witchcraft, was seized because, having immoderately praised the beauty of a child, it had shortly afterwards fallen ill and died. She confessed upon the rack that the devil had given her the power to work evil upon those she hated, by speaking words in their praise. If she said with unwonted fervour, "What a strong man!" "What a lovely woman!" "What a sweet child!" the devil understood her, and afflicted them with diseases immediately. It is quite unnecessary to state the end of this poor creature. Many women were executed for causing strange substances to lodge in the bodies of those who offended them. Bits of wood, nails, hair, egg-shells, bits of glass, shreds of linen and woollen cloth, pebbles, and even hot cinders and knives, were the articles generally chosen. These were believed to remain in the body till the witches confessed or were executed, when they were voided from the bowels, or by the mouth, nostrils, or ears. Modern physicians have often had cases of a similar description under their care, where girls have swallowed needles, which have been voided on the arms, legs, and other parts of the body. But the science of that day could not account for these phenomena otherwise than by the power of the devil; and every needle swallowed by a servant-maid cost an old woman her life. Nay, if no more than one suffered in consequence, the district might think itself fortunate. The commissioners seldom stopped short at one victim. The revelations of the rack in most cases implicated half a score.



Of all the records of the witch-trials preserved for the wonder of succeeding ages, that of Wuerzburg, from 1627 to 1629, is the most frightful. Hauber, who has preserved this list in his Acta et Scripta Magica, says, in a note at the end, that it is far from complete, and that there were a great many other burnings too numerous to specify. This record, which relates to the city only, and not to the province of Wuerzburg, contains the names of one hundred and fifty-seven persons who were burned in two years in twenty-nine burnings, averaging from five to six at a time. The list comprises three play-actors, four innkeepers, three common councilmen of Wuerzburg, fourteen vicars of the cathedral, the burgomaster's lady, an apothecary's wife and daughter, two choristers of the cathedral, Goebel Babelin, the prettiest girl in the town, and the wife, the two little sons and the daughter of the councillor Stolzenberg. Rich and poor, young and old, suffered alike. At the seventh of these recorded burnings, the victims are described as a wandering boy, twelve years of age, and four strange men and women found sleeping in the market-place. Thirty-two of the whole number appear to have been vagrants, of both sexes, who, failing to give a satisfactory account of themselves, were accused and found guilty of witchcraft. The number of children on the list is horrible to think upon. The thirteenth and fourteenth burnings comprised four persons, who are stated to have been a little maiden nine years of age, a maiden still less, her sister, their mother, and their aunt, a pretty young woman of twenty-four. At the eighteenth burning the victims were two boys of twelve, and a girl of fifteen; at the nineteenth, the young heir of the noble house of Rotenhahn, aged nine, and two other boys, one aged ten, and the other twelve. Among other entries appear the names of Baunach, the fattest, and Steinacher, the richest burgher in Wuerzburg. What tended to keep up the delusion in this unhappy city, and, indeed, all over Europe, was the number of hypochondriac and diseased persons who came voluntarily forward and made confession of witchcraft. Several of the victims in the foregoing list had only themselves to blame for their fate. Many again, including the apothecary's wife and daughter already mentioned, pretended to sorcery, and sold poisons, or attempted by means of charms and incantations to raise the devil. But throughout all this fearful period the delusion of the criminals was as great as that of the judges. Depraved persons who in ordinary times would have been thieves or murderers, added the desire of sorcery to their depravity, sometimes with the hope of acquiring power over their fellows, and sometimes with the hope of securing impunity in this world by the protection of Satan. One of the persons executed at the first burning, a prostitute, was heard repeating the exorcism which was supposed to have the power of raising the arch enemy in the form of a goat. This precious specimen of human folly has been preserved by Horst in his Zauberbibliothek. It ran as follows, and was to be repeated slowly, with many ceremonies and wavings of the hand: