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power of the Most High God, and by our Saviour his only Son Jesus Christ our Lord, should be referred to a baggage old woman's nod or wish? Good sir, is it not one manifest kind of idolatry for them that labour and are laden to come unto witches to be refreshed? If witches could help whom they are said to have made sick, I see no reason but remedy might as well be required at their hands as a purse demanded of him that hath stolen it. But truly it is manifest idolatry to ask that of a creature which none can give but the Creator. The papist hath some colour of Scripture to maintain his idol of bread, but no Jesuitical distinction can cover the witchmongers' idolatry in this behalf. Alas! I am ashamed and sorry to see how many die that, being said to be bewitched, only seek for magical cures whom wholesome diet and good medicine would have recovered.'100 An utterance of courage and common sense equally rare and useless. Reginald Scot, perhaps the boldest of the early impugners of witchcraft, was yet convinced apparently of the reality of ghostly apparitions.

      Johannes Wierus, physician to the Duke of Cleves, and a disciple of the well-known Cornelius Agrippa (himself accused of devotion to the black art), in 1563 created considerable sensation by an attack upon the common opinions, without questioning however the principles, of the superstition in his 'De Præstigiis Dæmonum Incantationibus et Veneficiis.' His common sense is not so clear as that of the Englishman. Another name, memorable among the advocates of Reason and Humanity, is Gabriel Naudé. He was born at Paris in 1600; he practised as a physician of great reputation, and was librarian successively to Cardinals Richelieu and Mazarin, and to Queen Christina of Sweden. His book 'Apologie pour les Grands Hommes accusés de Magie,' published in Paris in 1625, was received with great indignation by the Church. Some others, both on the Continent and in England, at intervals by their protests served to prove that a few sparks of reason, hard to be discovered in the thick darkness of superstition, remained unextinguished; but they availed not to stem the torrent of increasing violence and volume.

      A more copious list can be given of the champions of orthodoxy and demonolatry; of whom it is sufficient to enumerate the more notorious names—Sprenger, Nider, Bodin, Del Rio, James VI., Glanvil, who compiled or composed elaborate treatises on the subject; besides whom a cloud of witnesses expressly or incidentally proclaimed the undoubted genuineness of all the acts, phenomena, and circumstances of the diabolic worship; loudly and fiercely denouncing the 'damnable infidelity' of the dissenters—a proof in itself of their own complicity. Jean Bodin, a French lawyer, and author of the esteemed treatise 'De la République,' was one of the greatest authorities on the orthodox side. His publication 'De la Démonomanie des Sorciers' appeared in Paris in the year 1580: an undertaking prompted by his having witnessed some of the daily occurring trials. Instead of being convinced of their folly, he was or affected to be, certain of their truth, setting himself gravely to the task of publishing to the world his own observations and convictions.

One of the most surprising facts in the whole history of witchcraft is the insensibility or indifference of even men of science, and therefore observation, to the obvious origin of the greatest part of the confessions elicited; confession of such a kind as could be the product only of torture, madness, or some other equally obvious cause. Bodin himself, however, sufficiently explains the fact and exposes the secret. 'The trial of this offence,' he enunciates, '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.'101 He speaks of an old woman sentenced to the stake after confessing to having been transported to the sabbath in a state of insensibility. Her judges, anxious to know how this was effected, released her from her fetters, when she rubbed herself on the different parts of her body with a prepared unguent and soon became insensible, stiff, and apparently dead. Having remained in that condition for five hours, the witch as suddenly revived, relating to the trembling inquisitors a number of extraordinary things proving she must have been spiritually transported to distant places.102 An earlier advocate of the orthodox cause was a Swiss friar, Nider, who wrote a work entitled 'Formicarium' (Ant-Hill) on the various sins against religion. One section is employed in the consideration of sorcery. Nider was one of the inquisitors who distinguished themselves by their successful zeal in the beginning of the century.

The Swiss witches, like the old Italian larvæ and most of the sisterhood, display extraordinary affection for the blood of new-born unbaptized infants; and it is a great desideratum to kill them before the preventive rite has been irrevocably administered; for the bodies of unbaptized children were almost indispensable in the witches' preparations. Soon as buried their corpses are dug out of their graves and carried away to the place of assembly, where they are boiled down for the fat for making the ointments.103 The liquid in which they are boiled is carefully preserved; and the person who tastes it is immediately initiated into all the mysteries of sorcery. A witch, judicially examined by the papal commission which compiled the 'Malleus,' gives evidence of the prevalence of this practice: 'We lie in wait for children. These are often found dead by their parents; and the simple people believe that they have themselves overlain them, or that they died from natural causes; but it is we who have destroyed them. We steal them out of the grave, and boil them with lime till all the flesh is loosed from the bones and is reduced to one mass. We make of the firm part an ointment, and fill a bottle with the fluid; and whoever drinks with due ceremonies of this belongs to our league, and is already capable of bewitching.' 'Finger of birth-strangled babe' is one of the ingredients of that widely-collected composition of the Macbeth witches.

      The case at Warboys, which, connected with a family of some distinction, occasioned unusual interest, was tried in the year 1593. The village of Warboys, or Warbois, is situated in the neighbourhood of Huntingdon. One of the most influential of the inhabitants was a gentleman of respectability, Robert Throgmorton, who was on friendly terms with the Cromwells of Hitchinbrook, and the lord of the manor, Sir Henry Cromwell. Three criminals—old Samuel, his wife, and Agnes Samuel their daughter, were tried and condemned by Mr. Justice Fenner for bewitching Mr. Throgmorton's five children, seven servants, the Lady Cromwell, and others. The father and daughter maintained their innocence to the last; the old woman confessed. A fact which makes this affair more remarkable is, that with the forty pounds escheated to him, as lord of the manor, out of the property of the convicts, Sir Samuel Cromwell founded an annual sermon or lecture upon the sin of witchcraft, to be preached at their town every Lady-day, by a Doctor or Bachelor of Divinity of Queen's College, Cambridge; the sum of forty pounds being entrusted to the Mayor and Aldermen of Huntingdon, for a rent-charge of forty shillings yearly to be paid to the select preacher. This lecture, says Dr. Francis Hutchison, is continued to this day—1718.

      Four years previously to this important trial, Jane Throgmorton, a girl ten years of age, was first suddenly attacked with strange convulsive fits, which continued daily, and even several times in the day, without intermission. One day, soon after the first seizure, Mother Samuel coming into the Throgmortons' house, seated herself as customary in a chimney-corner near the child, who was just recovering from one of her fits. The girl no sooner noticed her than she began to cry out, pointing to the old woman, 'Did you ever see one more like a witch than she is? Take off her black-thumbed cap, for I cannot abide to look at her.' The illness becoming worse, they sent to Cambridge to consult Dr. Barrow, an experienced physician in that town; but he could discover no natural disease. A month later, the other children were similarly seized, and persuaded of Mother Samuel's guilt. The parents' increasing suspicions, entertained by the doctors, were confirmed when the servants were also attacked. About the middle of March, 1590, Lady Cromwell arrived on a visit to the Throgmortons; and being much affected at the sufferings of the patients, sent for the suspected person, whom she charged with being the malicious cause. Finding all entreaty of no avail in extorting an admission of guilt, Lady Cromwell suddenly and unexpectedly cut off a lock of the witch's hair (a powerful counter-charm), at the same time secretly placing it in Mrs. Throgmorton's hands, desiring

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