the street with his cart and horses, the axle-tree of his cart touched her house and broke down some part of it; at which she was very much displeased, threatening him that his horses should suffer for it. And so it happened; for all those horses, being four in number, died within a short time after. Since that time he hath had great losses by sudden dying of his other cattle. So soon as his sows pigged, the pigs would leap and caper, and immediately fall down and die. Also, not long after, he was taken with a lameness in his limbs that he could neither go nor stand for some days.'152
The extreme ridiculousness, even more than the iniquity, of the accusations may be deemed the principal characteristic of such procedures: these childish indictments were received with eagerness by prosecutors, jury, and judge. After half an hour's deliberation the jury returned a unanimous verdict against the prisoners, who were hanged, protesting their innocence to the end. The year before, a woman named Julian Coxe was hanged at Taunton on the evidence of a hunter that a hare, which had taken refuge from his pursuit in a bush, was found on the opposite side in the likeness of a witch, who had assumed the form of the animal, and taken the opportunity of her hiding-place to resume her proper shape. In 1682 three women were executed at Exeter. Their witchcraft was of the same sort as that of the Bury witches. Little variety indeed appears in the English witchcraft as brought before the courts of law. They chiefly consist in hysterical, epileptic, or other fits, accompanied by vomiting of various witch-instruments of torture. The Exeter witches are memorable as the last executed judicially in England.
Attacks upon the superstition of varying degrees of merit were not wanting during any period of the seventeenth century. Webster, who, differing in this respect from most of his predecessors, declared his opinion that the whole of witchcraft was founded on natural phenomena, credulity, torture, imposture, or delusion, has deserved to be especially commemorated among the advocates of common sense. He had been well acquainted in his youth with the celebrated Lancashire Witches' case, and enjoyed good opportunities of studying the absurd obscenities of the numerous examinations. His meritorious work was given to the world in 1677, under the title of 'The Displaying of Supposed Witchcraft.' Towards the close of the century witch-trials still occur; but the courts of justice were at length freed from the reproach of legal murders.
The great revolution of 1688, which set the principles of Protestantism on a firmer basis, could not fail to effect an intellectual as well as a political change. A recognition of the claims of common sense (at least on the subject of diabolism) seemed to begin from that time; and in 1691, when some of the criminals were put upon their trial at Frome, in Somersetshire, they were acquitted, not without difficulty, by the exertion of the better reason of the presiding judge, Lord Chief Justice Holt. Fortunately for the accused, Lord Chief Justice Holt was a person of sense, as well as legal acuteness; for he sat as judge at a great number of the trials in different parts of the kingdom. Both prosecutors and juries were found who would willingly have sent the proscribed convicts to death. But the age was arrived when at last it was to be discovered that fire and torture can extinguish neither witchcraft nor any other heresy; and the princes and parliaments of Europe seemed to begin to recognise in part the philosophical maxim that, 'heresy and witchcraft are two crimes which commonly increase by punishment, and are never so effectually suppressed as by being totally neglected.'
In France, until about the year 1670, there was little abatement in the fury or number of the prosecutions. In that year several women had been sentenced to death for frequenting the Domdaniel or Sabbath meeting by the provincial parliament of Normandy. Louis XIV. was induced to commute the sentence into banishment for life. The parliament remonstrated at so astonishing an interference with the due course of justice, and presented a petition to the king in which they insist upon the dread reality of a crime that 'tends to the destruction of religion and the ruin of nations.'153
While most of the Governments of Europe were now content to leave sorcerers and witches to the irregular persecutions of the people, tacitly abandoning to the mob the right of proceeding against them as they pleased, without the interference of the law, in a remote kingdom of Europe a witch-persecution commenced with the ordinary fury, under express sanction of the Government. It is curious that at the last moments of its existence as a legal crime, one of the last fires of witchcraft should have been lighted in Sweden, a country which, remote from continental Europe, seems to have been up to that period exempt from the judicial excesses of England, France, or Germany. The story of the Mohra witches is inserted in an appendix to Glanvil's 'Collection of Relations,' by Dr. Anthony Horneck. The epidemic broke out in 1669, in the village of Mohra, in the mountainous districts of Central Sweden. A number of children became affected with an imaginative or mischievous disease, which carried them off to a place called Blockula, where they held communion and festival with the devil. These, numbering a large proportion of the youth of the neighbourhood, were incited, it seems, by the imposture or credulity of the ministers of Mohra and Elfdale, to report the various transactions at their spiritual séances. To such a height increased the terrified excitement of the people, that a commission was appointed by the king, consisting of both clergy and laity, to enquire into the origin and circumstances of the matter. It commenced proceedings in August 1670. Days for humiliation and prayer were ordered, and a solemn service inaugurated the judicial examinations. Agreeably to the dogma of the most approved foreign authorities, which allowed the evidence of the greatest criminals and of the youngest age, the commission began by examining the children, three hundred in number, claiming to be bewitched, confronting them with the witches who had, according to the indictment, been the means of the devil's seduction. They were strictly interrogated whether they were certain of the fact of having been actually carried away by the devil in his proper person. Being answered in the affirmative, the royal commissioners proceeded to demand of the accused themselves, 'Whether the confessions of those children were true, and admonished them to confess the truth, that they might turn away from the devil unto the living God. At first most of them did very stiffly, and without shedding the least tear, deny it, though much against their will and inclination. After this the children were examined every one by themselves, to see whether their confessions did agree or no; and the commissioners found that all of them, except some very little ones, which could not tell all the circumstances, did punctually agree in their confessions of particulars. In the meanwhile, the commissioners that were of the clergy examined the witches, but could not bring them to any confession, all continuing steadfast in their denials, till at last some of them burst out into tears, and their confession agreed with what the children said; and these expressed their abhorrence of the fact, and begged pardon, adding that the devil, whom they called Locyta, had stopped the mouths of some of them, so loath was he to part with his prey, and had stopped the ears of others. And being now gone from them, they could no longer conceal it, for they had now perceived his treachery.' The Elfdale witches were induced to announce—'We of the province of Elfdale do confess that we used to go to a gravel-pit which lies hard by a cross-way, and there we put on a vest over our heads, and then danced round; and after this ran to the cross-way and called the devil thrice, first with a still voice, the second time somewhat louder, and the third time very loud, with these words, "Antecessor, come and carry us to Blockula." Whereupon immediately he used to appear, but in different habits; but for the most part we saw him in a grey coat and red and blue stockings.154 He had a red beard, a high-crowned hat with linen of divers colours wrapt about it, and long garters about upon his stockings. Then he asked us whether we would serve him with soul and body. If we were content to do so, he set us on a beast which he had there ready, and carried us over churches and high walls, and after all he came to a green meadow where Blockula lies (the Brockenberg in the Hartz forest, as Scott conjectures). We procured some scrapings of altars and filings of church clocks, and then he gave us a horn with a salve in it, wherewith we do anoint ourselves, and a saddle, with a hammer and a wooden nail thereby to fix the saddle. Whereupon we call upon the devil, and away we go.'
Many interrogatories were put. Amongst others, how it was contrived that they could pass up and down chimneys and through unbroken panes of glass (to which it was replied that the devil removes all obstacles); how they
