M. J.

Eleusis, Mysteries of : (See Mysteries.)
Elf Arrows : The superstitious name given to triangular flints, Belemnites, which are found in many countries, but notably in Scotland. It was believed that these stones were arrows shot by the elves, which prove fatol to cattle, ■ — the cure being to touch them with the arrow with which they have been hit, and give them to drink of water in which the arrow has been dipped. It is even on record that an Irish bishop was thus shot at by an evil spirit ; and it is said that they are manufactured by the Devil with the help of attendant imps who roughhew them, while the Archfiend finishes the work. Cases are on record where they have been known to be made and used by the witches of Scotland within historic times. Similar super- stitions regarding these remnants of the stone age prevail in Italy, Africa, and Turkey.
Elf-Fire : The Ignis fatuus, or " foolish fire." This is the name given to fire obtained by rubbing two pieces of wood together, and which is used in superstitious ways. Amongst the Russian peasantry if is believed that these wandering lights are the souls of still-born children, who do not desire to lure people from the path, but who get no rest until they find their bodies.
Elixir of Life : No doubt exists that the mediaeval alchemists and mystics believed that they were perfectly justified in their search for the Elixir of Life, the universal medicine, and the renewal of youth. This, with the quest for gold, became the grand aim of alchemy, and although this search may have had a psychical and mystical side, it most certainly had a physical one. But there does not seem to have been any standard method of accomplishing the manufacture of the elixir. Thus in Petit Albert one is in- structed to take 81bs. of sugar of mercury as the founda- tion of such a mixture ; while Bernard Trevisan believes that the precipitation of the philosopher's stone into mer- curial water results in the manufacture of the elixir. This he states, will when elaborated to the Red, transmute copper and other metals into pure gold, and if elaborated to the White, will produce unalloyed silver.
But the application of the elixir to the prolongation of life was undoubtedly the chief reason for its continued search. The retired alchemist in his later years, wearied with his quest for gold, craved the boon of youth and de- sired renewed health and strength to assist him to carry out his great purpose. As an illustration of the alchemical
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conception of the elixir of life, we quote the following from a work dealing with the secret of rejuvenescence, originally supposed to have been written by Arnold de Villanova, and published by Longueville-Harcourt at Paris in 1716 : —
" To renew youth is to enter once more into that felic- itous season which imparts to the human frame the pleasures and strength of the morning. Here it is to no purpose that we should speak of that problem so much discussed by the Wise, whether the art can be carried to such a pitch of excellence that old age should itself be made young. We know that Paracelsus has vaunted the meta- morphic resources of his Mercury of Life which not merely rejuvenates men but converts metals into gold ; He who promised unto others the years of the sybils, or at least the 300 winters of Nestor, himself perished at the age of thirty-seven. Let us turn rather to Nature, so admirable in her achievements, and deem her not capable alone of destroying what she has produced at the moment she has begotten them. Is it possible that she will refuse unto man, for whom all was created, what she accords to the stags, the eagles, and the serpents, who do annually cast aside the mournful concomitants of senility, and do assume the most brilliant, the most gracious amenities of the most joyous youth ? Art, it is true, has not as yet arrived at that apex of perfection wherefrom it can renew our youth ; but that which was unachieved in the past may be accom- plished in the future, a prodigy which may be more con- fidently expected from the fact that in isolated cases it has actually already taken place, as the facts of history make evident. By observing and following the manner in which nature performs such wonders, we may assuredly hope to execute this desirable transformation, and the first condition is an amiable temperament, such as that which was possessed by Moses, of whom it is written that for one hundred and twenty years his sight never failed him.
" The stag, eagle, and sparrow-hawk renew their youth. Aldrovandus has written on the rejuvenescence of the eagle. Among the birds of the air, we are told by Pliny that the raven and the phoenix live, each of them six hun- dred years. No one denies that the stag is renewed by feeding on vipers and serpents, while the apes of Caucasus, whose diet is pepper, prove a sovereign remedy for the lion, who grows young by devouring their flesh. Those who have written of the elephant maintain that his normal life is extended through three centuries, while the horse, which alone in creation participates in the natures of man, of the lion, of the ox, the sheep, the mule, the stag, the wolf, the fox, the serpent, and the hare, from each deriving three of its qualities, has occasionally survived with un- diminished vigour the lapse of a hundred years. The serpent, who is instrumental in the rejuvenescence of the stag, himself renews his youth at the shedding of his scales, from all which considerations, it follows that it is not be- yond belief that a like prodigy may be found in the su- perior order of the same productions whence man has been himself derived, for man is assuredly not in a worse con- dition than the beasts whom he rules."
Trithemius (q.v.) on his death-bed dictated a receipt which he said would preserve mind, health and memory with perfect sight and hearing, for those who made use of it. It consists of among other things, calomel, gentian, cinnamon, aniseed, nard, coral, tartar, mace, and five grammes of it were to be taken night and morning in wine or brodium during the whole of the first month ; during the second month, in the morning only ; during the third month thrice in the week, and so continuing through life. This is a more understandable receipt than that of Eu- genius Philalethes, who says : " Ten parts of ccelestiall
slime ; separate the male from the female, and each after- wards from its own earth, physically, mark you, and with no violence. Conjoin after separation in due, harmonic vitall proportion ; and straightway, the Soul descending from the pyroplastic sphere, shall restore, by a mirific embrace, its dead and deserted body. Proceed according to the Volcanico magica theory, till they are exalted into the Fifth Metaphysical Rota. This is that world-renowned ■ medicine, whereof so many have scribbled, which, not- withstanding, so few have known."
In his History of Magic Eliphas Levi gives Cagliostro's great secret of rejuvenescence in the following terms :
" Let us now turn to the secret of physical regeneration
to attain which according to the occult prescription
of the Grand Copht — a retreat of forty days, after the manner of a jubilee, must be made once in every fifty years, beginning during the full moon of May in the company of one faithful person only. It must be also a fast of forty days, drinking May-dew — collected from sprouting corn with a cloth of pure white linen — and eating new and ten- der herbs. The repast should begin with a large glass of dew and end with a biscuit or crust of bread. There should be slight bleeding on the seventeenth da}'. Balm of Azoth should then be taken morning and evening, beginning with a dose of six drops and increasing by two drops daily till the end of the thirty-second day. At the dawn which follows thereafter renew the slight bleeding ; then take to your bed and remain in it till the end of the fortieth day.
" On the first awakening after the bleeding, take the first grain of Universal Medicine. A swoon of three hours will be followed by convulsions, sweats and much purging, necessitating a change both of bed and linen. At this stage a broth of lean beef must be taken, seasoned with rice, sage, valerian, vervain and balm. On the day follow- ing take the second grain of Universal Medicine, which is Astral Mercury combined with Sulphur of Gold. On the next day have a warm bath. On the thirty-sixth day drink a glass of Egyptian wine, and on the thirty-seventh take the third and last grain of Universal Medicine. A profound sleep will follow, during which the hair, teeth, nails and skin will be renewed. The prescription for the thirty-eighth day is another warm bath, steeping aromatic herbs in the water, of the same kind as those specified for the broth. On the thirty-ninth day drink ten drops of Elixir of Acharat in two spoonsful of red wine. The work will be finished on the fortieth day, and the aged man will be renewed in youth.
" By means of this jubilary regimen, Cagliostro claimed to have lived for many centuries. It will be seen that it is a" variation of the famous Bath of Immortality in use among the Menandrian Gnostics."
Aristeus is stated to have left to his disciples a secret which rendered all metals diaphanous, and man immortal. The process would appear to consist in a mystic treatment of the atmosphere, which is to be congealed and distilled until it develops the divine sparkle, and subsequently becomes liquified. It is then subjected to heat and under- goes several other processes, when the elixir emerges.
There is surprisingly little literature upon the subject of the Elixir of Life. But a more prolonged notice on the subject will be found under the article '" Philosopher's stone" (q.v.). Ellide : The dragon-shaped ship of Frithjof, the hero of an Icelandic legend. It was said to be golden-headed, with open jaws, its under part scaled with blue and gold, its tail twisted and of silver, its sails red-bordered and black. When its wings were outspread, it could skim the calmest seas. This ship had been given to one of Frithjof's fore- fathers as a reward for kindness by Aegir, the sea-god.
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Elliot : {See Spiritualism.)
Elliotisra : {See Hypnotism.)
Eloge de l'Enfer : A critical, historical, and moral work, an edition of which was published at The Hague in 1759. It is very satirical, very heavy, and somewhat lacking in wit.
Elongation : The phenomenon of elongation is a fairly common one at spiritualistic seances. It may be described as a stretching out of the medium's body, till his height is in- creased by from three inches to nearly a foot. The feat is ascribed to spirit agencies. There are accounts by witnesses of standing in the social and scientific world of elongations of Heme, Home, Morse, and other well-known mediums. These manifestations usually made their ap- pearance only when the light was low, but there were several exceptions. In describing an elongation of Home, , Lord Lindsay says : " Home looked as if he was pulled up by the neck, the muscles seemed in a state of tension. He stood firmly upright in the middle of the room, and before the elongation commenced I placed my foot on his instep." The same witness also declares that the increase in Home's height on this occasion was eleven inches. Most accounts describe a violent swaying motion on the part of the medium as preceding the elongation, which some critics have regarded as a convenient mode of covering the use of mechanism, which might be concealed in the medium's boots.
Elymas, the Sorcerer : A magician of Paphos, in Cyprus, who openly defied the apostle Paul before the Roman governor. The latter, who did not know whether to credit Paul or Elymas, summoned them both before him, when the apostle suffered the indignity referred to. " Oh, full of all subtlety and mischief," said Paul, in righteous anger, " child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord ? And, now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." It is not related in what manner Elymas exercised his talents, or what were the characteristics of his sorceries, but we are told that the sentence of Paul immediately took effect, and " there fell on him a mist and a darkness ; and he went about, seeking some to lead him by the hand."
Emanations : Variously denned as subtle fluid, astral in- fluence, psychic force, physical effluence, magnetism, ra- diations and vibrations. They are said to proceed from and surround all bodies and objects in nature, and when brought into contact through this medium, influencing and re-acting on each other, the result being either inter- penetration or repulsion. The attractive properties of the magnet were known to the ancients, some authorities claiming that it was used in their religious rites and mysteries, in Egypt, Greece and Rome. They adduced as evidence the iron rings and wings used in the Samothracian mysteries, the iron wings worn by the priests of Jupiter to increase their magical power, and in the various symbols ascribed to the pagan gods. It is said too that meteoric stones, because of their supposed radiation of force, were also made use of in the religious rites, either being worshipped, or employed for purposes of divination and soothsaying. Small ones were worn by the priests and Pliny tells of the temple of Arsinoe which was vaulted with magnetic stone in order to receive a hovering statue of its patron. Cedrenus gives an account of an ancient image in the Serapium at Alexandria being suspended by magnetic force.
The most ancient writing extant in which this theory of emanations may be traced is ascribed to Timseus of Locris in which he ascribes the creation of the universe to the divine emanations of God, an imparting of His being to unformed matter. By this union a world-soul was created which vitalises and regulates all things. Claudian in his
Idyl of the Magnet uses it as a symbol of the informative spirit of things, the laws of nature, creative and existent. The mysticism of the seventeenth and eighteenth cen- turies mainly depends on these ideas of radiations eman- ating from all things but especially the stars, magnets and human beings, of a force which would act on all things and was controlled by the indwelling spirit. The writings of Paracelsus abound with instances of the theory. He asserts that every substance in itself contains something of the nature of the loadstone ; that the astral light, which is one of the finer media of nature, finer than the lumin- iferous ether, exists throughout planetary space especially around the brain and spinal cords of human beings ; {See article Aura) that we are all but organised magnets having each our poles which attract and repel ; that our thoughts are magnetic emanations escaping from our brains. His theory of the universe was that it emanated from a great first Being and there was a reciprocity in all things. In man too there exists an astral quality, emanating from the stars, which, whether physical or not, when compared with the physical body may be considered a spirit. This life stands in connexion with the stars from which it sprang and draws to it their power like a magnet. He calls this Sidereal life the magnes microcosmi and makes use of it to explain the manifestations of nature — it glows in the flower, glides in the stream, moves in the ocean and shines in the sky. Van Helmont speaks of an ethereal spirit, pure and living, which pervades all things. Robert Fludd explained sympathy and antipathy by the action of the emanatory spheres surrounding man — in sympathy the emanations proceeding from the centre, in antipathy the opposite movement taking place. He maintained that these sensitive emanations axe to be found also amongst animals and plants, drawing an argument from the fact that if dead and inert substances, such as the earth and magnet seem to be, should have their emanations and their poles, their living forms must needs have them likewise. In the writings of Maxwell, a Scotch physician, is to be found the statement : " There is a linking together of spirits, an incessant outpouring of the rays of our body into another." Athanasius Kircher elaborated the theory deriving all natural phenomena from the action of magnetic radiation ; the arts and sciences being also emanations. Wirdig, Bartholin and many more pursued and developed their philosophical investigations along these lines.
Descartes asserted that all space is filled with a fluid matter which he held to be elementary, the foundation and fountain of all life, enclosing all globes and keeping them in motion. In Newton's doctrine of attraction, which he called the Divine Sensorium, the idea of emanation and magnetism is found. The following quotation is from his Fundamen- tal Principles of Natural Philosophy : " Here the question is of a very subtle spirit which penetrates through all, even the hardest bodies and which is concealed in their substance. Through the strength and activity of this spirit, bodies attract each other and adhere together when brought into contact. Through it electrical bodies operate at the re- motest distances as well as near at hand, attracting and repelling ; through this spirit the light also flows and is refracted and reflected and warms bodies." Mesrner enunciated the following propositions : " Between the heavenly bodies, the earth and human beings, there exists a mutual or interchangeable influence. The medium of this influence is an universally distributed fluid which suffers no vacuum, is of a rarity with which nothing can compare and has the property of receiving and transmit- ting all impressions of movement. Animal bodies ex- perience the mutual effect of this agent, because it penetrates the nerves and affects them directly. In the human body particularly are observed properties analagous
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to those of the magnet. It is shown by experiment that a matter flows out so fine that it penetrates all bodies without apparently losing any of its activity. This may be communicated to other bodies, animate or inanimate, such as mirrors ; it is communicated, propagated, aug- mented by sound. Its virtues may be accumulated, con- centrated and transported." On this theory he based his famous " Animal Magnetism " (q.v.) and its practice for the cure of disease, in fact all human ailments. Baron von Reichenbach, a man of scientific attainments, a chemist and metallurgist of some repute, conducted a series of experiments to investigate this theory. He procured the aid of a large number of sensitives, clairvoyants and mediums. These persons he placed in dark rooms, and then submitted .to their spiritual sight magnets, shells, crystals, minerals, animals, human hands and a great variety of animate and inanimate objects, known only to himself but detected by the sensitives through the lu- minous emanations given forth by each substance. These emanations or flames differed in colour, size and intensity according to the nature of the object examined. The sensations experienced seemed mainly of two kinds — temperature and perceptions of light and colour. The poles of the magnet emitted flames, reddish yellow from the south pole, bluish green from the north ; a similar polarity was observed in the luminous emanations from crystals. The human fingers radiated light. Elementary substances each had their distinctive light and colour, the metals giving the most vivid impressions. Iron, cop- per, bismuth, mercury and others gave off a red glow, each differing from the others ; the flames emitted by lead, cobalt and palladium were blue ; those of silver, gold, cadmium, diamond were white. The clairvoyants also perceived the luminous matter over the bodies of the sick in hospitals ; and a column of misty vapour hovering over a newly made grave. This radiance emitted by the various substances, was capable of illuminating other objects. It could be concentrated by a lens, reflected by a mirror but produced no effect on a thermometer and was liable to be absorbed by the glass of the percipient's spectacles. A large number of the sensitives fully cor- roborated each other's statements and observations, two artists amongst them sketching their clairvo3rant visions. These experiments of the Baron's were conducted for years with the most persevering attention and he arrived at the conclusion that from every object in the human, animal, vegetable and mineral kingdom there emanated a force which could be detected under favourable conditions as flames or luminous radiations. Some observers defined these as the universal life of things. Reichenbach in his writings and descriptions of the experiments called them the " Od Force " or " Odyle." Modern Spiritualism claims that all physical phenomena such as materialisa- tions, (q.v.) levitation, (q.v.) apports, (q.v.) table-rapping etc. are produced by the spirits' manipulations of the medium's more physical emanations in such a way as to give them power to manifest materially and control matter? The finer phases of mediumship are traced to a similar use of the psychic aura or force emitted from the medium's personality. Theosophy has elaborated the theory of emanations into grandiose conceptions of astral light, in- fluences,auras, etc. In Paris, in 1901, a peculiar phenom- enon produced through the agency of a young Roumanian gentleman was investigated by Dr. Rozier. Broussay could occasion a gaseous bubbling of water when this was enclosed in a bottle and over this ebullition he had more or less control. In Dr. Rozier's presence this was carried out by the following process. A white glass bottle was taken, a quarter filled with water, and the neck of this was firmly closed up by Broussay's hand. It was then
turned upside down and held tightly so that no moisture could possibly escape. On watching the water thus brought into touch with the hand minute air bubbles formed rap- idly and rose in threadlike lines to the surface. After lapse of a minute or two the appearance intensified and the bubbles rose in greater number until the effect resembled soda water in effervesence. When the experiment was at its height the bubbles seemed to fly from every part of the hand which was exposed to the water and gathered round the neck of the bottle while a crackling sound was audible. Light had no effect on the experiment and the temperature of M. Broussay was normal, 37deg. to 38deg. at most. This experiment is similar to a favourite per- formance given by Indian jugglers, who will boil an egg in from five to ten minutes at most without fire to heat the water. An explanation of this phenomenon is given as being due to the electric vibrations passing- along the surface of the skin and raising the temperature of the water above boiling point — the definition of electricity in this case being that as it is neither matter nor energy, though energy may be expended in moving or creating it, it is quite probablj' generated by the brain cells, a manifestation of cerebral force and will vibrations. Later investigations in the subject of emanations were set in motion by certain results detected in connection with a study of the famous - " X " rays, when it was found that a new species of radia- tions was emitted by the focus tube, which traversed al- uminium, black paper, wood,' etc. These new rays were plane-polarized from the moment of their emission ; were susceptible of rotatory and elliptic polarization and could be refracted, reflected and diffused. The wave-lengths of the "N " rays are much smaller than those of light and they also appear to be without heat. They can be obtained from various sources other than the Rontgen tube, and certain bodies seem to have the property of retaining or storing the rays for a considerable time. The human body is said to emit them unceasingly. Though non- luminous in themselves the rays will, if allowed to fall upon a phosphorescent body, increase its glow. A small spark or flame is similarly influenced. In photography the existence of the " N " rays is well demonstrated, those pictures taken without the raj's being very faint while those obtained while the " N " rays were in action were much stronger. Pebbles exposed to sunlight spontaneously emit " N " rays and bodies such as Rupert's drops, hard- ened steel, hammered brass, etc, are permanent sources- of the rays. These rays were named after the initial letter of the town of Nancy where the researches were made that led to their discovery by Professor Blondlot. Further experiments proved that all matter possesses the power of radiation and those potentialities can be seen and regis- tered by a fluorescent screen just as those of the animal and human organism. Whenever muscular and nerve energies are manifesting rays are emitted, and it was found that they would pass through certain substances whereas others would intercept and store them. For example, they passed through an oak board three or four centimetres thick, black paper, aluminium, etc, but water stopped them or even a cigarette paper if wet. Fresh water inter- cepted them but if the liquid were salt the rays passed through. Dr. Baraduc for many years pursued his studies in the emission of human fluidic forces and used the bio- metre for registering vibrations emitted from human bodies. This instrument consists of a needle suspended by a fine thread and covered with a glass shade. When the hand approaches this shade, without touching it the needle is deflected. As the result of long observation he formed the opinion that the variations in the movements of the needle were caused by various conditions, physical, mental and moral in the persons who approached it and that by
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these means he was able to estimate those conditions. Dr. Baraduc also experimented in photography on these lines. He took photographs of the emanations given off from the hands of persons in varied, mental, moral and physical states. In these the lines of radiation varied considerably. In one, described by him as a psychic hand, the luminosity seemed to radiate from the lower base of the palm ; an- other, where all the lines were confused, was a photograph taken from the hand of a man in mental distress. Dr. Baraduc also photographed some stones which were said to have been used in the initiation rites of pre-Christian religions and the stream of rays emanating from these stones xvas distinctly visible on the plates ; also some holy water at Lourdes just after a miraculous cure had been effected, and there again the influence was strong. He photographed with similar result the sacred wafer during the moment of elevation in a Roman Catholic Church. He also photographed both his son and his wife, the one four minutes after death and the other twenty-four hours after death, and in each instance there was seen stretching from the lifeless body a great stream of force which ex- tended right up to the ceiling of the room and then turned down again. In the one case the face of the son could be recognised by anyone who had known him and could be seen close to the body. In the other case the profile of Dr. Baraduc's wife was to be seen halfway up the room. (See article Thought Photography.)
Emerald : A good preservative against decay, promotes childbirth, arrests dysentery, and heals the bites of ven- omous animals. It is the most grateful of all jewels to the eyes, and reflects images like a looking-glass. Nero is said to have had one of immense size, in which he beheld the combats of the gladiators.
Emerald Table, The : A symbolic work on the hermetic art by Hermes Trismegistus.
Emerick, Catherine : {See Germany.)
Enchantments : {See Spells.)
Enchiridion of Pope Leo, The : Ife a collection of charms, cast in the form of prayers, which have nothing in common with those of the Church. It is concerned chiefly with worldly, rather than spiritual advantages. It was per- haps printed at Rome in 1523, and again in 1606. Its ~ magical virtue rests on a supposed letter from Charlemagne to Pope Leo, in which he states that since receiving the En- chiridion he has never ceased to be fortunate. The charms it contains are supposed to be effectual against all the dangers to which human flesh is heir — poison, fire, wild beasts and tempests. When a copy of the book has been seeured, it must be placed in a small bag of leather, carried on the person, and one page at least read daily. The reading must be done upon the knees with the face turned to the east, and works of piety must be performed in honour of the celestial spirits, whose influence it is desired to at- tract. The first chapter of the Gospel according to St. John is declared to be the most potent in the book. As for the symbols, they are mostly of oriental origin. It also includes the mysterious prayers of Pope Leo, and certain conjurations of a semi-magical character, including the seven mysterious orisons, which are merely clumsy imitations of the Roman ritual.
Enchiridion Physicae Restitutae : (See D'Espagnet.)
Endless Cord, Tying Knots in : About the years 1877-88 Professor Zollner of Leipsic investigated the phenomena of the medium Slade, and particularly anything which might prove a fourth dimension of space, in which hypoth- esis Professor Zollner was at that time greatly interested. The tying in an endless cord of such knots as could or- dinarily only be made if the ends of the cord were free provided such a test. In December, 1877, Zollner visited Slade with two pieces of hempen cord, the free ends of each
being sealed to a piece of cardboard. To ensure the cord always being in sight Zollner hung it round his neck, and kept Slade's hands continually in view. Under these cir- cumstances four knots were produced, apparently on the original sealed cord. England : (For the pre-Saxon inhabitants of England, See Celts.) The Anglo-Saxon system of magic was of course Teutonic. Their pretenders to witchcraft were called wicca, scin-laeca, galdor-craeftig, wiglaer, and morthwyrtha. Wiglaer is a combination from wig, an idol or a temple, and laer, learning. He was the wizard, as ivicca was the witch. Scinlaeca was a species of phantom , or apparition, and was also used "as a name of the person who had the power of producing such things : it is, literally, " a shining dead body." Galdor-craeftig im- plies one skilled in incantations ; and morth-wyrlha is, literally, " a worshipper of the dead."
Another general appellation for such personages was dry, a magician.
The laws visited these practices with penal severity. The best account that can be given of them will be found in the passages proscribing them.
" If any wicca, or wiglaer, or false swearer, or morth- wyrlha, or any foul, contaminated, manifest horcwenan (whore, quean or strumpet), be any where in the land, man shall drive them out." " We teach that every priest shall extinguish all heathendom, and forbid wilweorthunga (fountain-worship), and licwiglunga (incantations of the dead), and hwata (omens), and galdra (magic), and man- worship, and the abominations that men exercise in various sorts of witchcraft, and in frithspoitum , and with elms and other trees, and with stones, and with many phantoms."
From subsequent regulations, we find that these prac- tices were made the instruments of the most fatal mis- chief ; for penitentiary penalties are enjoined if any one should destroy another by wicce craefte ; or if any should "drive sickness on a man"; or if death should follow from the attempt.
They seem to have used philtres ; for it is also ' made punishable if any should use witchcraft for another's love, or should give him to eat or to drink with magic. They were also forbid to wiglian (or to divine) by the moon. Canute renewed the prohibitions. He enjoined them not to worship the sun or the moon, fire or floods, wells or stones, or any sort of tree ; not to love wiccecraeft, or frame death-spells, either by lot or by torch ; nor to effect any thing by phantoms. From the Poenitentiale of Theodore we also learn, that the power of letting loose tempests was also pretended to.
Another name for magical arts among the Anglo-Saxons was unlybban wyrce, " destructive of life." The penitence is prescribed for a woman who kills a man by unlybban. One instance of philtre using is detailed to us. A woman re- solving on the death of her step-son, or to alienate from him his father's affection, sought a witch, who knew how to change minds by arts and enchantments. Addressing such a one with promises and rewards, she enquired how the mind of the father might be turned from the child, and be fixed on herself. The magical medicament was immediately made, and mixed with the husband's meat and drink. The catastrophe of the whole was the murder of the child and the discovery of the crime by the as- sistant, to revenge the step-mother's ill-treatment.
The charms used by the Anglo-Saxons were innumerable. They trusted in their magical incantations fof the cure of disease, for the success of their tillage, for the discovery of lost property, and for the prevention of casualties. Specimens of their charms for these purposes still remain to us. Bede tells us, that " many, in times of disease (neglecting the sacraments) went to the erring medicaments
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of idolatry, as if to restrain God's chastisements by incan- tations, phylacteries, or any other secret of the demoniacal arts."
Their prognostications, from the sun, from thunder, and from dreams, were so numerous, as to display and to perpetuate superstition. Every day of every month was catalogued as a propitious or unpropitious season for cer- tain transactions. We have Anglo-Saxon treatises which contain rules for discovering the future and disposition of a child, from the day of its nativity. One day was useful for all things ; another, though good to tame animals was baleful to sow seeds. One day was favourable to the commencement of business ; another to let blood ; and others wore a forbidding aspect to these and other things. On this day one must buy, on a second sell, on a third hunt, on a fourth do nothing. If a child was born on such a day, it would live ; if on another, its life would be sickly ; if on another, he would perish early. In a word, the most alarming fears, and the most extravagant hopes, were perpetually raised by these foolish superstitions, which tended to keep the mind in the dreary bondage of ignorance and absurdity, which prevented the growth of knowledge, by the incessant war of prejudice, and the slavish effects of the most imbecile apprehensions.
The same anticipations of futurity were made by no- ticing on what day of the week or month it first thundered, or the new moon appeared, or the new-year's day occurred. Dreams likewise had regular interpretations and applica- tions ; and thus life, instead of being governed by counsels of wisdom, was directed by those solemn lessons of gross superstition, which the most ignorant peasant of our days would be ashamed to avow.
Although witchcraft was of early origin in England, we do not find many notices of it in the literature of the coun- try, nor does it seem to have been systematically punished until past Reformation times. That is not to say, that no prosecution ever took place against witchcraft in Plan- tagenet and early Tudor times, but that in all probability the vogue of sorcery was so widespread, and so powerful was supposed to be the protection of a Church that nothing like a crusade was directed against it. Again it was re- garded as a political offence to employ sorcery against the ruling powers, and as such it was punished severely enough, as is witnessed by the execution of the Duchess of Gloucester in Henry VI. 's reign, and the Duke of Buck- ingham in 1521. In Henry VI. 's time Lord Hungerford was beheaded for consulting certain soothsayers concerning the duration of the King's life.