his own fancy. Lilly delivered it to the printer, who, being an arch-Presbyterian, had five of the ministers to inspect it, who could make nothing of it, but said it might be printed; for in that he meddled not with their Dagon." (Lilly's Life.) Which opposition to Lilly's book arose from a jealousy that he was not then thoroughly in the Parliament's interest—which was true; for he frankly confesses, "that till the year 1645 he was more Cavalier than Roundhead, and so taken notice of; but after that he engaged body and soul in the cause of the Parliament."' (Life.) Lilly was succeeded successively by his assistant Henry Coley, and John Partridge, the well-known object of Swift's satire.
145. Gay's witch complains:
'Straws, laid across, my pace retard.
The horse-shoe's nailed, each threshold's guard.
The stunted broom the wenches hide
For fear that I should up and ride.
They stick with pins my bleeding seat,
And bid me show my secret teat.'
146. The various love-charms, amulets, and spells in the pharmacy of witchcraft are (like the waxen image known, both to the ancient and modern art) equally monstrous and absurd. Of a more natural and pleasing sort was the ἱμὰς ποικίλος, the irresistible charm of Aphrodite. Here—
θελκτήρια πάντα τέτυκτο‧
Ἔνθ᾽ ἔνι μὲν φιλότης, ἐν δ᾽ ἵμερος, ἐν δ᾽ ὀαριστὺς,
Πάρφασις, ἥ τ᾽ ἔκλεψε νόον πύκα περ φρονεόντων.
147. Quoted by Sir W. Scott from a copy of this 'very rare tract' in his possession.
148. Dr. Francis Hutchinson (Historical Essay), referring to the verses of Samuel Butler, says that he had often heard that some persons, 'out of indignation at the barbarity (of the witchfinder), took him and tied his own thumbs and toes, as he used to tie others; and when he was put into the water, he himself swam as they did.' But whether the usual fate upon that event awaited him does not appear. The verses in question are the following:—
'has not he, within a year,
Hang'd threescore of 'em in one shire,
* * * * *
Who after prov'd himself a witch,
And made a rod for his own breech?'
The Knight's Squire on the same occasion reminds his master of the more notorious of the devil's tricks of that and the last age:—
'Did not the devil appear to Martin
Luther in Germany for certain,
And would have gull'd him with a trick
But Mart was too, too politic?
Did he not help the Dutch to purge
At Antwerp their cathedral church?
Sing catches to the saints at Mascon,
And tell them all they came to ask him?
Appear in divers shapes to Kelly,
And speak i' th' nun of Loudun's belly?
Meet with the Parliament's committee
At Woodstock on a pers'nal treaty?
... &c. &c.'
Hudibras, ii. 3.
Chapter IX.
Glanvil's Sadducismus Triumphatus—His Sentiments on Witchcraft and Demonology—Baxter's 'Certainty of the World of Spirits,' &c.—Witch Trial at Bury St. Edmund's by Sir Matthew Hale, 1664—The Evidence adduced in Court—Two Witches hanged—Three hanged at Exeter in 1682—The last Witches judicially executed in England—Uniformity of the Evidence adduced at the Trials—Webster's Attack upon the Witch-Creed in 1677—Witch Trials in England at the end of the Seventeenth Century—French Parliaments vindicate the Diabolic Reality of the Crime—Witchcraft in Sweden.
The bold licentiousness and ill-concealed scepticism of Charles II. and his Court, whose despotic prejudices, however, supported by the zeal of the Church, prosecuted dissenters from a form of religion which maintained 'the right divine of kings to govern wrong,' might be indifferent to the prejudice of witchcraft. But the princes and despots of former times have seldom been more careful of the lives than they have been of the liberties, of their subjects. The formal apology for the reality of that crime published by Charles II.'s chaplain-in-ordinary, the Rev. Dr. Joseph Glanvil, against the modern Sadducees (a very inconsiderable sect) who denied both ghosts and witches, their well-attested apparitions and acts, has been already noticed. His philosophic inquiry (so he terms it) into the nature and operations of witchcraft (Sadducismus Triumphatus, Sadduceeism Vanquished, or 'Considerations about Witchcraft'), was occasioned by a case that came under the author's personal observation—the 'knockings' of the demon of Tedworth in the house of a Mr. Mompesson. The Tedworth demon must have been of that sort of active spirits which has been so obliging of late in enlightening the spiritual séances of our time.
Glanvil traces the steps by which a well-meaning student may unwarily be involved in diablerie. This philosophical inquirer observes:—'Those mystical students may, in their first address to the science (astrology), have no other design than the satisfaction of their curiosity to know remote and hidden things; yet that in the progress, being not satisfied within the bounds of their art, doth many times tempt the curious inquirer to use worse means of information; and no doubt those mischievous spirits, that are as vigilant as the beasts of prey, and watch all occasions to get us within their envious reach, are more constant attenders and careful spies upon the actions and inclinations of such whose genius and designs prepare them for their temptations. So that I look on judicial astrology as a fair introduction to sorcery and witchcraft; and who knows but it was first set on foot by the infernal hunters as a lure to draw the curiosos into those snares that lie hid beyond it. And yet I believe it may be innocently enough studied.... I believe there are very few among those who have been addicted to those strange arts of wonder and prediction, but have found themselves attacked by some unknown solicitors, and enticed by them to the more dangerous actions and correspondencies. For as there are a sort of base and sordid spirits that attend the envy and malice of the ignorant and viler sort of persons, and betray them into compacts by promises of revenge; so, no doubt, there are a kind of more airy and speculative fiends, of a higher rank and order than those wretched imps, who apply themselves to the curious.... Yea, and sometimes they are so cautious and wary in their conversations with more refined persons, that they never offer to make any express covenant with them. And to this purpose, I have been informed by a very reverend and learned doctor that one Mr. Edwards, a Master of Arts of Trinity College, in Cambridge, being reclaimed from conjuration, declared in his repentance that
