which terrified the disordered imagination of the ancients), or some more substantial object that disturbed the rest of the lady, it is not important to decide; but next day Lady Cromwell was laid up with an incurable illness. Holding out obstinately against all threats and promises, the reputed witch was at length induced to pronounce an exorcism, when the afflicted were immediately for the time dispossessed. 'Next day being Christmas-eve and the Sabbath, Dr. Donington (vicar of the parish) chose his text of repentance out of the Psalms, and communicating her confession to the assembly, directed his discourse chiefly to that purpose to comfort a penitent heart that it might affect her. All sermon-time Mother S. wept and lamented, and was frequently so loud in her passions, that she drew the eyes of the congregation upon her.' On the morrow, greatly to the disappointment of the neighbours, she contradicted her former confession, declaring it was extracted by surprise at finding her exorcism had relieved the child, unconscious of what she was saying.
The case was afterwards carried before the Bishop of Lincoln. Now greatly alarmed, the old woman made a fresh announcement that she was really a witch; that she owned several spirits (of the nine may be enumerated the fantastic names of Pluck, Hardname, Catch, Smack, Blew), one of whom was used to appear in the shape of a chicken, and suck her chin. The mother and daughters were, upon this voluntary admission, committed to Huntingdon gaol. Of the possessed Jane Throgmorton seems to have been most familiar with the demons.104
The sessions at Huntingdon began April 4, 1593, when the three Samuels were arraigned; and the above charges, with much more of the same sort, were repeated: the indictments specifying the particular offences against the children and servants of the Throgmortons, and the 'bewitching unto death' of the lady Cromwell. The grand jury found a true bill immediately, and they were put upon their trial in court. After a mass of nonsense had been gone through, 'the judge, justices, and jury said the case was apparent, and their consciences were well satisfied that the said witches were guilty, and deserved death.' When sentence of death was pronounced, the old woman, sixty years of age, pleaded, in arrest of judgment, that she was with child—a pleading which produced only a derisive shout of laughter in court. Husband and daughter asserted their innocence to the last. All three were hanged. From the moment of execution, we are assured, Robert Throgmorton's children were permanently freed from all their sufferings. Such, briefly, are the circumstances of a witch case that resulted in the sending to the gallows three harmless wretches, and in the founding an annual sermon which perpetuated the memory of an iniquitous act and of an impossible crime. The sermon, it may be presumed, like other similar surviving institutions, was preserved in the eighteenth century more for the benefit of the select preacher than for that of the people.
99. The edition referred to is that of 1654. The author is commemorated by Hallam in terms of high praise—'A solid and learned person, beyond almost all the English of that age.'—Introduction to the Literature of Europe in the Fifteenth, Sixteenth, and Seventeenth Centuries.
100. Writing in an age when the magical powers of steam and electricity were yet undiscovered, it might be a forcible argument to put—'Good Mr. Dean, is it possible for a man to break his fast with you at Rochester, and to dine that day in Durham with Master Dr. Matthew?'
101. Yet the lawyer who enunciated such a maxim as this has been celebrated for an unusual liberality of sentiment in religious and political matters, as well as for his learning. Dugald Stewart commends 'the liberal and moderate views of this philosophical politician,' as shown in the treatise De la République, and states that he knows of 'no political writer of the same date whose extensive, and various, and discriminating reading appears to me to have contributed more to facilitate and to guide the researches of his successors, or whose references to ancient learning have been more frequently transcribed without acknowledgment.'—Bayle considered him 'one of the ablest men that appeared in France during the sixteenth century.'—Dissertation First in the Encyclopædia Britannica. Hallam (Introduction to the Literature of Europe) occupies several of his pages in the review of Bodin's writings. Jean Bodin, however, on the authority of his friend De Thou, did not escape suspicion himself of being heretical.
102. In witchcraft (as in the sacramental mystery) it was a subject for much doubt and dispute whether there might not be simply a spiritual (without a real corporeal) presence at the sabbath. Each one decided according to the degree of his orthodoxy.
103. A practice not entirely out of repute at the present day if we may credit a statement in the Courrier du Hâvre (as quoted in The Times newspaper, Nov. 7, 1864), that recently the corpse of an old woman was dug up for the purpose of obtaining the fat, &c., as a preventive charm against witchcraft, by a person living in the neighbourhood of Hâvre.
104. The following ravings of epilepsy, or of whatever was the disorder of the girl, are part of the evidence of Dr. Donington, clergyman in the town, and were narrated and could be received as grave evidence in a court of justice. They will serve as a specimen of the rest. The girl and the spirit known as Catch are engaged in the little by-play. 'After supper, as soon as her parents were risen, she fell into the same fit again as before, and then became senseless, and in a little time, opening her mouth, she said, "Will this hold for ever? I hope it will be better one day. From whence come you now, Catch, limping? I hope you have met with your match." Catch answered that Smack and he had been fighting, and that Smack had broken his leg. Said she, "That Smack is a shrewd fellow; methinks I would I could see him. Pluck came last night with his head broke, and now you have broken your leg. I hope he will break both your necks before he hath done with you." Catch answered that he would be even with him before he had done. Then, said she, "Put forth your other leg, and let me see if I can break that," having a stick in her hand. The spirit told her she could not hit him. "Can I not hit you?" said she; "let me try." Then the spirit put forth his leg, and she lifted up the stick easily, and suddenly struck the ground.... So she seemed divers times to strike at the spirit; but he leaped over the stick, as she said, like a Jackanapes. So after many such tricks the spirit went away, and she came out of her fit, continuing all that night and the next day very sick and full of pain in her legs.'
Chapter IV.
Astrology in Antiquity—Modern Astrology and Alchymy—Torralvo—Adventures of Dr. Dee and Edward Kelly—Prospero and Comus Types respectively of the Theurgic and Goetic Arts—Magicians on the Stage in the 16th century—Occult Science in Southern Europe—Causes of the inevitable mistakes of the pre-Scientific Ages.
The nobler arts of magic, astrology, alchymy, necromancy, &c., were equally in vogue in this age with that of the infernal art proper. But they were more respected. Professors of those arts were habitually sought for with great eagerness by the highest personages, and often munificently rewarded. In antiquity astrology had been peculiarly Oriental in its origin and practice. The Egyptians, and especially the Chaldæans, introduced the foreign art to the West among the Greeks and Italians; the Arabs revived it in Western Europe in the Middle Age. Under the early Roman Empire the Chaldaic art exercised and enjoyed considerable influence and reputation, if it was often subject to sudden persecutions. Augustus was assisted to the throne, and Severus selected his wife, by its means. After it had once firmly established itself in the West,105 the Oriental astrology was soon developed and reduced to a more regular system; and in the sixteenth and seventeenth centuries Dee and Lilly enjoyed a greater
