to celebrate the superior charms (of another kind) of the ladies of Lancashire; and the witches' spells are those of natural youth and beauty.
The social position of Sir Thomas Overbury has made his fate notorious. An infamous plot had been invented by the Earl of Rochester (Robert Kerr) and the Countess of Essex to destroy a troublesome obstacle to their contemplated marriage. The practice of 'hellish charms' is only incidental; an episode in the dark mystery. Overbury was too well acquainted with royal secrets (whose disgusting and unnatural kind has been probably correctly conjectured), too important for the keeping of even a private secretary. His ruin was determined by the revenge of the noble lovers and sealed by the fear of the king. At the end of six months he had been gradually destroyed by secret poison in his prison in the Tower (to which for an alleged offence he had been committed) by the agency of Dr. Forman, a famous 'pharmaceutic,' under the auspices of the Earl of Rochester. This Dr. Forman had been previously employed by Lady Essex, a notorious dame d'honneur at James's Court, to bewitch the Earl to an irresistible love for her, an enchantment which required, apparently, no superhuman inducement. A Mrs. Turner, the countess's agent, was associated with this skilful conjuror. They were instructed also to bewitch Lord Essex, lately returned from abroad, in the opposite way—to divert his love from his wife.136
Two women were executed at Lincoln, in 1618, for bewitching Lord Rosse, eldest son of the Earl of Rutland, and others of the family—Lord Rosse being bewitched to death; also for preventing by diabolic arts the parents from having any more children. Before the Lord Chief Justice of the Common Pleas and one of the Barons of the Exchequer, it was proved that the witches had effected the death of the noble lord by burying his glove in the ground, and 'as that glove did rot and waste, so did the liver of the said lord rot and waste.' Margaret Flower confessed she had 'two familiar spirits sucking on her, the one white, the other black spotted. The white sucked under her left breast,' &c.
131. A late philosophic writer has ventured to institute a comparison in point of superstition and religious intolerance between Spain and Scotland. The latter country, however, has denied to political what it conceded to priestly government: hence its superior material progress and prosperity.—Buckle's History of Civilisation in England.
132. Sir W. Scott's Letters on Demonology and Witchcraft, ix.
133. Letters on Demonology and Witchcraft, ix.
The Scotch trials and tortures, of which the above cases are but one or two out of a hundred similar ones, are perhaps the more extraordinary as being the result of mere superstition: religious or political heresy being seldom an excuse for the punishment and an aggravation of the offence.
134. A larger proportion of victims than even those of the Holy Office during an equal space of time. According to Llorente (Hist. de l'Inquisition) from 1680 to 1781, the latter period of its despotism (which flourished especially under Charles II., himself, as he was convinced, a victim of witch-malice), between 13,000 and 14,000 persons suffered by various punishments: of which number, however, 1,578 were burned alive.
135. The terrestrial and real Fiends seem to have striven to realise on earth and to emulate the 'Tartarus horrificos eructans faucibus æstus' described by the Epicurean philosophic poet (Lucretius, De Rerum Naturâ, iii.).
136. The husband was impracticable; he could not be disenchanted. Conjurations and charms failing, 'the countess was instructed to bring against the Earl of Essex a charge of conjugal incapacity: A commission of reverend prelates of the church was appointed to sit in judgment, over whom the king presided in person; and a jury of matrons was found to give their opinion that the Lady Essex was a maiden.' Divorce was accordingly pronounced, and with all possible haste the king married his favourite to the appellant with great pomp at Court. After the conspirators had been arraigned by the public indignation, a curious incident of the trial, according to a cotemporary report, was, that there being 'showed in court certain pictures of a man and a woman made in lead, and also a mould of brass wherein they were cast; a black scarf also full of white crosses which Mrs. Turner had in her custody; enchanted paps and other pictures (as well as a list of some of the devil's particular names used in conjuration), suddenly was heard a crack from the scaffold, which carried a great fear, tumult, and commotion amongst the spectators and through the hall; every one fearing hurt as if the devil had been present and grown angry to have his workmanship known by such as were not his own scholars' (Narratives of Sorcery and Magic, by Thomas Wright). Whatever may have been the crime or crimes for the knowledge of which Sir Thomas Overbury was doomed, it is significant that for his own safety the king was compelled to break an oath (sworn upon his knees before the judges he had purposely summoned, with an imprecation that God's curse might light upon him and his posterity for ever if he failed to bring the guilty to deserved punishment), and to not only pardon but remunerate his former favourite after he had been solemnly convicted and condemned to a felon's death. The crime, the knowledge of which prevented the appearance of Somerset at the gibbet or the scaffold, has been supposed by some, with scarcely sufficient cause or at least proof, to be the murder by the king of his son Prince Henry. Doubt has been strongly expressed of the implication at all of the favourite in the death of Overbury: the evidence produced at the trial about the poisoning being, it seems, made up to conceal or to mystify the real facts.
Chapter VIII.
The Literature of Europe in the Seventeenth Century proves the Universality and Horror of Witchcraft—The most acute and most liberal Men of Learning convinced of its Reality—Erasmus and Francis Bacon—Lawyers prejudiced by Legislation—Matthew Hale's judicial Assertion—Sir Thomas Browne's Testimony—John Selden—The English Church least Ferocious of the Protestant Sects—Jewell and Hooker—Independent Tolerance—Witchcraft under the Presbyterian Government—Matthew Hopkins—Gaule's 'Select Cases of Conscience'—Judicial and Popular Methods of Witch-discovery—Preventive Charms—Witchfinders a legal and numerous Class in England and Scotland—Remission in the Severity of the Persecution under the Protectorship.
Had we not the practical proof of the prevalence of the credit of the black art in accomplished facts, the literature of the first half of the seventeenth century would be sufficient testimony to its horrid dominion. The works of the great dramatists, the writings of men of every class, continually suppose the universal power and horror of witchcraft. Internal evidence is abundant. The witches of Macbeth are no fanciful creation, and Shakspeare's representation of La Pucelle's fate is nothing more than a copy from life. What the vulgar superstition must have been may be easily conceived when men of the greatest genius or learning credited the possibility, and not only a theoretical but actual occurrence, of these infernal phenomena. Gibbon is at a loss to account for the fact that the acute understanding of the learned Erasmus, who could see through much more plausible fables, believed firmly in witchcraft.137 Francis Bacon, the advocate and second founder of the inductive method and first apostle of the Utilitarian philosophy, opposed though he might have been to the vulgar persecution, was not able to get rid of the principles upon which the creed was based.138 Sir Edward Coke, his contemporary, the most acute lawyer of the age, or (as it is said) of any time, ventured even to define the devil's agents in witchcraft. Sir Thomas Browne (author of 'Pseudodoxia Epidemica' or 'Vulgar
