III. King of Portugal, and were generally acknowledged, not only by

Europeans, but also by native Mahometans and Pagans. The important and conclusive testimony of three Protestant writers--Hackluyt, Baldens, and Tavernier--is set forth in Bouhours’ “Life of Francis Xavier,” which our own poet, John Dryden, translated and published. [35] S. Matthew xv. 22-28. [36] S. Mark iii. 11. _Ibid._ iii. 15, 22-30. [37] S. Mark v. 2-15. See also S. Luke viii. 26-40. Instances of such power bestowed and exercised over unclean or deaf and dumb spirits may be found in the following:--S. Mark vi. 13; vii. 25-30; ix. 17-29. S. Luke iv. 33-37; ix. 38-42; xi. 14-26. Acts v. 12, 16; xvi. 16-18; xix. 13-20; xxviii. 3-6. [38] One of the most distinguished physicians in London recently assured the Editor that, in his judgment, numerous peculiar and remarkable cases both of epilepsy and madness could only be duly and rationally accounted for by the Christian theory of possession; and he himself declared that if the Church’s spiritual powers on the one hand, and the virtue of faith on the other, were more commonly put into practice than they are, many cures, by God’s blessing, might be looked for. [39] “The History of Cornwall,” by Fortescue Hitchins, Esq., in 2 vols. 4to. Helston, 1824. Vol. ii. pp. 548-51. [40] The parish of Little Petherick is six miles north of S. Columb, and three due south from Padstow. [41] Bishop Seth Ward, D.D.--Editor. [42] “No minister or ministers shall ... without the license and direction (_mandatum_) of the Bishop ... attempt upon any pretence whatsoever either of possession or obsession, by fasting or prayer, to cast out any devil or devils, under pain of the imputation of imposture or cosenage, and deposition from the ministry.”--Canons of 1604, No. 72. [43] Mr. Hawker quotes from the Diary of Mr. Ruddle for July 10th, 1665, the following triumphant entry:--“How sorely must the infidels and hereticks of this generation be dismayed when they know that this Black Death, which is now swallowing its thousands in the streets of the great city [London] was foretold six months agone, under the exorcisms of a country minister, by a visible and suppliant ghost! And what pleasures and improvements do such deny themselves who scorn and avoid all opportunity of intercourse with souls separate, and the spirits, glad and sorrowful, which inhabit the unseen world.”--pp. 123-4. [44] In the act of exorcism, of course it is not necessary that the exorcist be a clergyman, in other words, in holy orders. An “exorcist” technically so called, when formally ordained, is only in “minor” and not in “holy” or “sacred orders.” Any Christian layman, with faith and a hearty desire and readiness to abide by the rules of the Church, can perform the act of exorcism, if no duly-ordained exorcist can be had; just as a layman (in the absence of a priest), can validly baptize. By baptism the “old man” is cast out, and the work of regeneration formally effected. By exorcism, some evil spirit or devil is expelled from a person possessed, in the Name of our Adorable Redeemer, Who triumphed over death and hell, and Who delegated Divine powers to the Church which He instituted. “It belongs to an exorcist,” writes a distinguished Western divine, “by exorcisms to deliver energumens and catechumens from the vexations of demons.”--“Axioms concerning the Sacraments,” No. lxviii. of Augustinus Hunnæus. On this point, the same theologian, sometime Professor of Theology at Louvain, writes thus:--“In adults catechism, whereby the doctrine of faith is delivered, ought to precede baptism; but exorcism, whereby evil spirits are expelled, and the senses opened to the perception of the mysteries of Salvation, ought to precede catechism. _Both, as well catechism as exorcism, pertain to the office of a priest_; but in catechizing he uses the ministry of a reader: _in exorcism that of an exorcist_.”--“Axioms concerning the Sacraments,” No. xii. [45] This clergyman, whose name the Editor is not at liberty to mention, is known to many to be “a discerner of spirits.” He is now a dignitary of the English Church in the colonies. [46] “The same has been attested to myself by M. Denison, nephew to the celebrated Morand, whom I saw at that time at Maubuisson-les-Pontoise. He ran the same career as his uncle, and was also distinguished for his merit. F. G. P.” [47] Deut. x. 8; Numb. vi. 22-26, a form which the Christian Church has adopted and retained. [48] Heb. vii. 7. [49] Another version of this conversation gives the report as follows: “And should I die unjustly and undeservedly, my lord, in that case, you, my lord, shall soon die too, and follow me; yea within the compass of a year.”--_MS. Letter of Very Rev. Dr. Husenbeth._ [50] “That _dead_ dog Arrowsmith” stands in another version of this portion of the narrative.--Editor. [51] They went in company with Thomas Cutler and Elizabeth Dooley. The above facts were formally authenticated by the parents of Lamb, as also by the Rev. Thomas Sadler, of Trafford, near Manchester; and the Rev. J. Craythorne, of Garswood. A friend who resides in Lancashire informs the Editor that this miracle is firmly believed by thousands (A.D. 1873). [52] It was on this day that formal and sufficient testimonies were put into writing of the fact of the cure narrated above; and duly signed by those who from their own personal knowledge could testify to the truth of the same. [53] The event recorded above, Arrowsmith’s sufferings and death, and its details are taken from Dod’s “Church History,” Challoner’s “Memoirs of Missionary Priests,” vol. ii. pp. 130-146; a “Relation of the Death of E. Arrowsmith,” published A.D. 1630; a Latin MS. of his life, preserved at Douay; and special traditional information given to the Editor by the late Very Rev. Dr. Husenbeth, Provost of Northampton. [54] This wonderful mystery is frequently represented in Christian Art, both with beauty and effect. [55] See a rare and remarkable pamphlet, by Mr. De Lisle, with etchings by J. R. Herbert, R.A., now out of print, containing an account of his visit to the subject of this miraculous occurrence. London: Dolman, 1841. [56] The following is the full title of the volume from which the above narrative and the extracts given are taken:--“Louise Lateau of Bois d’Haine, her Life, her Ecstasies, and her Stigmata.” A medical study, by Dr. F. Lefebvre. Translated from the French. Edited by Rev. J. Spencer Northcote, D.D., President of S. Mary’s College, Oscott. To which the following explanatory note may be added:--The name of Dr. Lefebvre is sufficient guarantee of the importance of any work coming from his pen. During twenty years that he has filled the chair of General Pathology and Therapeutics in the University of Louvain he has gained a world-wide reputation by his investigations in the wide and, to a great extent, unexplored field of medical research. Add to this moral qualities of the first order, and ardent zeal in the cause of religion, and we have a character which commands our admiration and esteem in the highest degree. The book, translated into English under the superintendence of Dr. Northcote, is a medical inquiry into the case of Louise Lateau, the Belgian _stigmatizata_. The medical features of the case are all that Dr. Lefebvre proposes to treat, leaving, of course, to the proper ecclesiastical authorities the theological investigation. An abridged account of this case has been published, entitled “Louise Lateau, the Ecstatica of Bois d’Haine,” by Dr. Lefebvre, translated from the French by J. S. Shepard. London: Richardson and Son. 1872. [57] This account was written in 1874. [58] Affidavits of the truth of the above narrative have been made by the physician and clergyman who witnessed the miraculous intervention, as also by the person more immediately concerned--Miss Collins. [59] Among the spectators were the following: Mr. R. Tobin and family, Mr. John Sullivan and wife, Mr. C. D. O’Sullivan and wife, Mr. J. A. Donahue and wife, Mr. George Hooper and wife, Mrs. Emmet Doyle, Mr. D. J. Oliver, and many others. Dr. Polactri was standing by Miss Collins’s bedside, taking notes on the condition of the patient. He confessed the case was beyond the reach of medical science. Her head moved from side to side with the intensity of her agony, and her tongue was parched and swollen. [60] Mr. D. J. Oliver writes from San Francisco, in a private letter, as follows: “I was awe-stricken whilst beholding the miracle. I know both the young girls, and the account is correct in every particular, except that the stigmata was on both sides of the hands and feet, and not on one side only. I spent an hour with them last evening, and saw them at communion at early mass this morning.” [61] The account up to this point is copied from a Letter to Miss F. T. Bird, dated September 3, 1809, by Mr. Woodford, an eminent surgeon of Taunton, who attended Mary Wood upon her accident. [62] Certain stated prayers and devotional exercises continued throughout _nine_ days. [63] The authentic documents of the examination, and of the whole process of the cure, are contained at length in a work entitled “The Miraculous Cure of Winifred White,” by the Rev. John Milner, D.D., published by Grace of Dublin, and reprinted, on several occasions and in different forms, in England. It may be added that Winifred White departed this life on the 13th of January, 1824, nineteen years after her cure. She died of consumption. [64] A well-known clergyman of the Church of England. [65] The account from which the above was compiled was a formal and authentic statement of the Curé de S. Martin, at Metz (A.D. 1865). [66] The account given above is taken from a small tractate entitled “The Miracle of Metz, wrought by the Blessed Sacrament, June 14, 1865,” translated from the French, by Lady Georgiana Fullerton. With the imprimaturs of His Grace the Archbishop of Westminster and the Bishop of Metz. London: Burns and Co., 1865. [67] See a series of most interesting letters, entitled “Is God amongst us?” by a Clergyman of the Church of England, published in the “Union” newspaper, for 1857, vol. ii. pp. 262, 329-330. London: Painter. [68] “The Measure of Christian Sorrow for the Departed,” a Sermon preached at the funeral of Mary Lisle Phillipps de Lisle, by the Rev. Henry Collins, M.A. Loughborough: J. H. Gray, 1860, pp. 11-13. [69] “Indulgenced prayers are prayers to the recital of which is attached by the Church the grant of _indulgences_. By indulgences Catholics understand a remission of sin, that is, of all those temporal pains which God inflicts for sin committed by His servants after baptism; and the Church teaches that the power of remission was conferred by Jesus Christ when He said to the Apostles, ‘Whatsoever ye shall loose on earth, shall be loosed in Heaven.’” S. Matt. xvi. 19. [70] An anonymous seventeenth-century writer reasons as follows:--“To know things aright and perfectly is to know the causes thereof. A definition doth consist of those causes which give the whole essence, and contain the perfect nature of the thing defined; where that is therefore found out, there appears the very clear light. If it be perfect, it is much the greater; though if it be not fully perfect, yet it giveth some good light. For which respect, though I dare not say I can give a perfect definition in this matter, which is hard to do even in known things, because the essential form is hard to be found, yet I do give a definition which may at the least give notice and make known what manner of persons they be of whom I am to speak:--A witch is one that worketh by the Devil, or by some devilish or curious art, either hurting or healing, revealing things secret, or foretelling things to come, which the Devil hath devised to entangle and snare men’s souls withal unto damnation. The Conjurer, the Enchanter, the Sorcerer, the Diviner, and whatsoever other sort there is, are indeed encompassed within this circle. The Devil doth (no doubt) after divers sorts and divers forms, deal in these. But no man is able to show an essential difference in each of them from the rest. I hold it no wisdom or labour well spent to travel much therein. One artificer hath devised them all.” [71] “Thou shalt not suffer a witch to live.”--Exodus xxii. 18. “Neither shall ye use enchantment.”--Levit. xix. 26. “Regard not them which have familiar spirits, neither seek after wizards, to be defiled by them.”--Ibid. ver. 31. “When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a necromancer. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.”--Deut. xviii. 9-12. Of Manasseh is recorded, that “He caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards.”--2 Chron. xxxiii. 6. Lastly, S. Paul mentions “witchcraft” amongst such “works of the flesh” as “adultery, fornication, heresies, drunkenness, and murders.”--Galat. v. 19-21. [72] Many of the heathens cordially defended magic and Necromancy. For example, Asclepiades, who lived in the time of Pompey the Great, cured diseases by magic, _enjoining upon his patient, in the case of the falling sickness, to bind upon his arm a Cross with a Nail driven into it_. Julianus, the magician, is reported to have driven the plague out of Rome by magical power. Apuleius, a disciple of Plato, wrote at length on magic. To him may be added Marcellus and Alexander Trallian. Pliny asserts in very plain language that Necromancy was so prevalent in his day, but was condemned by the wisest, that it was classed with treason and poisoning. And it is notorious that magic was long used as a convenient though inefficient weapon against Christianity.--Vide, likewise, Livy i. 20, and Strabo, lib. vi. [73] “Fuga Satanæ. Exorcismus, ex sacrarum Litterarum fontibus, pioq̃ S. Ecclesiæ Instituto exhaustus. Authore Petro Antonio Stampa, Sacerdote Clavenense. Cum privilegio. Venetiis. M.D.C.V. Apud Sebastianum Combis.” [74] “Touching the antiquity of Witchcraft, we must needs confess that it hath been of very ancient time, because the Scriptures do testify so much, for in the time of Moses it was very rife in Egypt. Neither was it then newly sprung up, being common, and grown into such ripeness among the nations, that the Lord, reckoning by divers kinds, saith that the Gentiles did commit such abominations, for which He would cast them out before the children of Israel.”--“What a Witch is, and the Antiquities of Witchcraft,” A.D. 1612. [75] See note to this effect on page 152. [76] The following passage, from a sermon by the late Canon Melville, bears out the above statement:--“It is unnecessary for us to inquire what those arts may have been in which the Ephesians are said to have greatly excelled. There seems no reason for doubting that, as we have already stated, they were of the nature of magic, sorcery, or witchcraft; though we cannot profess accurately to define what such terms might import. The Ephesians, as some in all ages have done, probably laid claim to intercourse with invisible beings, and professed to derive from that intercourse acquaintance with, and power over, future events. And though the very name of witchcraft be now held in contempt, and the supposition of communion with evil spirits scouted as a fable of what are called the dark ages, we own that we have difficulty in believing that all which has passed by the names of magic and sorcery may be resolved into sleight of hand, deception, and trick. The visible world and the invisible are in very close contact: there is, indeed, a veil on our eyes, preventing our gazing on spiritual beings and things, but we doubt not that whatsoever passes upon earth is open to the view of higher and immaterial creatures. And as we are sure that a man of piety and prayer enlists good angels on his side and engages them to perform towards him the ministrations of kindness, we know not why there cannot be such a thing as a man whose wickedness has caused his being abandoned by the Spirit of God, and who, in this his desertion, has thrown open to evil angels the chambers of his soul, and made himself so completely their instrument, that they may use him in the uttering or working strange things, which shall have all the air of prophecy or miracle.”--“Sermons on certain of the less prominent facts and references in Sacred Story.” By Henry Melville, D.D. In two volumes. London: Rivingtons, 1872. Vol. i. pp. 57, 58. [77] The above definitions are taken from the literary productions of certain of the most recent “philosophers” and “thinkers” already referred to in the text. [78] “The works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, _witchcraft_, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like.” Galat. v. 19-21. [79] This took place in England in the year 1736, in the teeth of the protests of many, who felt that a modification of laws founded on an explicit principle of Scripture would have been both wiser and safer than their total and absolute abolition. Amongst others, Mr. John Wesley wrote and preached to this effect. Quite recently a distinguished Liberal statesman remarked that if the practices of the so-called “Spiritualists” still developed, as for some time they had been developing, some re-enactment of the laws against Witchcraft might become necessary. It certainly seems one-sided and unfair that ignorant women should be punished for “fortune-telling,” and that the paid professional mediums should go scot free. [80] The following bears out the remarks in the text:--“The influence of Christianity upon magic could not be small; material changes would undoubtedly be brought about through its influence.... At the epoch of Christ’s appearance, faith in demons, and particularly in evil spirits, was not only general amongst the heathen, but also among the Jews to an incredible extent; and unbounded powers, even as great as those of the Divinity, were ascribed to them, which not only were supposed to influence the mind, but also Nature and physical life.”--Ennemoser’s “History of Magic.” Translated by W. Howitt. London, 1854. Vol. i., pp. 340, 341. One particular fact may be here put upon record, as being, to say the least, more than remarkable: To the Roman Emperor Augustus, who, according to Suidas and Nicephorus, sent to a renowned Oracle to inquire what successor he should have, it was answered, “_The Hebrew Child, Whom all the gods obey, drives me hence_.” No other response was vouchsafed. [81] The Editor is indebted to the Rev. Dr. Littledale for the following note:--“There is an authorized Form of Exorcism in the Greek ‘Euchologion.’ It begins with the Trisagion, and Psalms, _Domine exaudi_, _Dominus regit me_, _Dominus illuminatio mea_, _Exurgat Deus_, _Miserere_, _Domine ne in furore_, and _Domine exaudi precem_. Then follows the Consolatory Canon, with a long Hymn addressed to our Blessed Lord, the Blessed Virgin Mary, and All Saints. At the close of this the priest anoints the patient, saying a brief prayer over him, and so the office closes.” See also Appendix to Chapter iii. pp. 138-148. [82] John Selden, in his “Table Talk,” in the article upon “Devils,” somewhat scoffingly asserts that the Roman Catholics affirm that “the Protestants the Devil hath already, and the Papists are so holy, he dares not meddle with them.” [83] “The Question of Witchcraft debated.” By John Wagstaffe. London: 1669. Second edition, 1671. [84] “A True Discourse upon the Matter of Martha Brossier, of Romorantin,” translated out of French into English, by Abraham Hartwell. London: imprinted for John Wolfe. 1599. [85] “The Copy of a Letter describing the Wonderful Worke of God in delyviring a maydene within the city of Chester from a horrible kind of torment or sicknesse, 16 February anno 1564.” Imprinted at London for John Judely, dwelling in Little Britayne Street beyond Aldersgate, 23 March 1564. [86] “A Briefe and True Discourse, contayning the certayne possession and dispossession of seven persons in one familie, in Lancashire.” By George More, Minister and Preacher of the Word, and now (for bearing witness unto this, and for justifying the rest,) a prisoner at the Clinks, where he hath continued almost for two yeares. A.D. 1600. [87] It is asserted by several authorities that no less than three thousand persons were executed for Witchcraft during that dark period of heretical pravity, the Great Rebellion. Now, as “Rebellion,” according to the express assurance of the Prophet Samuel (1 Sam. xv. 23) “is as the sin of Witchcraft,” no hearty believer in God’s revelation can be at all surprised to find that both Witchcraft and Rebellion in an atmosphere of heresy flourished together, under that odious tyrant and hypocritical fanatic, Oliver Cromwell: when the altar was thrown down and both King and Archbishop were murdered. [88] “An Antidote against Atheism: or an Appeal to the Natural Faculties of the Mind of Man.” By Henry More, Fellow of Christ’s College, Cambridge. 1655. [89] “Cases of Conscience concerning Evil Spirits personating Men.” By Increase Mather. Printed at Boston, and reprinted in London for John Dutton at the Raven in the Poultry, 1693. [90] “Sadducismus Triumphatus: a Full and Plain Evidence concerning Witches and Apparitions.” By Joseph Glanville, Chaplain in Ordinary to King Charles II. London: 1726. [91] A careful deposition as to the above facts was made before the Justices of the Peace mentioned, who added the following formal attestation: “The aforesaid passages [_i.e._ occurrences] were some of them seen by us, and some other remarkable ones, not here set down, were upon the examination of several witnesses taken on oath before us. “(Signed) Robert Hunt. John Carey.” [92] “The Surey Demoniack; or, an Account of Satan’s Strange and Dreadful Actings in and about the Body of Richard Dugdale of Surey, near Whalley in Lancashire.” London: 1697. [93] The following curious extract from a “Coventry News-Letter,” dated Nov. 2, 1672, certainly tells a wonderful story, in some respects not unlike that recorded in the text. It serves at all events to show what were the popular notions concerning occurrences which, to say the least, were very remarkable; and it is reprinted here _verbatim_:-- “All our wonder here about is employ’d at the strange condition of a maid neare us, one Elizabeth Tibbots of about 18 yeares of age liveing with her unkle one Thomas Crofts at a place cal’d Hust (?) in ye parish of Stonely (Stoneleigh) about two miles hence. Ye maid for about this 3 weekes past has bene taken with strange fitts in which shee has vomitted up severall things incredible, as first severall Peble stones neare as big as eggs, knives, sissers, peices of glass some of them two or 3 Inches square, peices of Iron, an Iron Bullet of at least 8 Inches round, and 2 pound & halfe weight, a black drinking pot of neare halfe a pint, peices of cloth & wood, a pockett pistoll, a paire of Pincers, Bottoms of yarne and severall other things many whereof are now at our majors, and have bene evidently seene to come out at her mouth, by many credible witnesses, nor should I my selfe venture to give you this Relation, which seemes soe unlike truth, had I not my selfe beene an eye wittness, with my most cunning observation of soe much of it, that I am confirmed in ye beleife of the whole, all which is imputed to some diabollicall practices of one Watson a strang kind of an Emperick, to whom shee was some tyme a Patient, who had it seemes soe wrought with her as that shee had promis’d him marriage, & to goe with him (though shee knew not whither,) But afterwards refused it. Immediately upon which shee fell into these fitts, yet has shee her respites, dureing which shee appeares reasonable well, & I have heard her discourse very rationally of her selfe & condition, a full account whereof would be too long to give; ’tis said that for these 4 or 5 dayes past (in which tyme I have not seene her) somewhat appeares to her in ye shape of a dogg. Now, whether shee be bewicht or whether shee be a witch, or whether ye Divell be in her, (as well as some others of her sex,) I know not, but that what I have told you seemed to ye most vigilant eye to be infallibly true is not doubted, so that if it be not really soe, I can onely say the Divell’s in’t, who you perhaps may fancy to be in him that gives you this seemingly incredible Relation, which be pleased to accept for better, for worse from,” &c. [94] “Witchcraft further Displayed.” London: Printed for E. Curl at the Dial and Bible. 1714. [95] In the “Overseer’s Accounts” for the parish of S. Giles, Northampton, there is an item for the purchase of faggots for the purpose of burning a witch. A.D. 1705. [96] “An Account of the Tryals, Examination, and Condemnation of Ellinor Shaw & Mary Phillips (Two Notorious Witches) at Northampton Assizes on Wednesday the 7th of March, 1705, for Bewitching a Woman & Two children, Tormenting them in a Sad and Lamentable Manner till they Dyed. With an account of their strange Confessions about their Familiarity with the Devil, and How They Made a wicked Contract with him to be revenged on several Persons, by Bewitching their Cattel to Death, &c. And several other Strange and Amasing Particulars.” London: Printed for F. Thorne, near Fleete-street. [97] The following “Letter” from Mr. Ralph Davis, of Northampton, addressed to Mr. William Simons, merchant in London, is reprinted almost verbatim, certain passages, by reason of their extreme coarseness, being alone suppressed. It was published by Thorne, of Fleet Street, in 1705, and had a very large circulation. It is entitled “The Northamptonshire Witches:”-- “According to my word Promise in my last I have sent you here Inclosed a faithful Account of the Lives and Conversations of the two notorious Witches that were Executed on the North side of our town on Saturday the 17th instant, and indeed considering the extraordinary Methods these wicked women used to accomplish their Diabolical Art, I think it may merit your Reception, and the more since I understand you have a friend near Fleete Street who being a Printer may make use of it in order to oblige the Publick; which take as followeth; viz:-- “To proceed in order, I shall first begin with Ellinor Shaw (as being the most notorious of the two) who was Born at Cotterstock within a small Mile of Oundle in Northamptonshire, of very obscure Parents, who not willing, or at least not able, to give their Daughter any manner of Education, she was left to shift for her self at the age of 14 years; at which time she got acquainted with a Partener in Wickedness, one Mary Phillips, Born at Oundle aforesaid, with whom she held a frindly Correspondence for several years together, and work’d very hard for a Livelihood; but when she arriv’d to the age of 21 she began to be a very lude [lewd] sort of a Person ... which wicked and loathsom Actions were not only talked of in the Town of Cotterstock where she was Born but at Oundle, Glapthorne, Benefield, Southwick and several Parts adjacent; and that as well by Children of four or five years of Age as persons of riper years; so that by degrees her Name became so famous or rather infamous that she could hardly peep out of her Door but the Children would point at her in a Scoffing manner ... [so] that she Swore she would be revenged on her enemies tho’ she pawn’d her Soul for the Purchase; and then Mary Phillips being her Partner in Knitting and Bedfellow also, who was as bad as herself in the Vices aforesaid, she communicated her Thoughts to her, relating to a Contract with the Devil, in order to have the Wills of those who Slandered them.... In fine as these two Harlots agreed in their other Wickedness so they were resolv’d to go Hand in Hand in this, and consequently go to the Devil together for Company, but out of a Hellish kind of Civility he saved them that Trouble at present, for ... he immediately waited upon ’em to obtain his Booty on Saturday the 12th of February 1704 about 12 a Clock at Night according to their own Confessions, appearing in the shape of a black tall Man, at whose approach they were very much startled at first, but taking Ellinor Shaw by the Hand he spoke thus--Says he, Be not afraid, of me for I am one of the Creation as well as your selves, having power given me to bestow it on whom I please, and do assure you that if you will pawn your Souls to me for only a Year and two Months I will for all that time assist you in whatever you desire. Upon which he produced a little piece of Parchment on which by their Consents having prick’t their Fingers’ ends, he wrote the Infernal Covenants in their own Blood which they signed with their own Hands and the same Night.... In the Morning he told them they were now as substantial Witches as any were in the world, and that they had power by the assistance of the Imps that he would send them to do what Mischief they pleased. “I shall not trouble you with what is already mention’d in the Tryals of these two persons because it is in print by your Friend already but only instance what was omitted in that as not having room here to contain it altogether but as to their general confessions after their Condemnations, take as followeth:-- “The day before they were Executed, Mr. Danks the Minister visited them in Prison, in order if possible to bring them to a State of Repentance, but seeing all pious Discourse prov’d ineffectual, he desired them to tell him what mischeivous Pranks they had Play’d and what private Conference they had with the Devil from time to time, since they had made that fatal Bargain with him: To which Ellinor Shaw with the Consent of the other told him that the Devil in the Shape of a tall black Man appear’d several times to them and at every visit would present them with new Imps some of a Red Coulour others of a Dun and the third of a black Colour and that ... by the Assistance of these Hellish Animals they often Kill’d Men Women and Children to the great surprise of all the towns thereabouts; she further adding that it was all the Delight they had to be doing such wicked Actions and they had Kil’d by their Inchantments and Witchcraft in the space of nine Months time 15 children eight Men and six Women tho’ none was suspected of being Bewitch’d but those two Children, said the Woman, that they Dy’d for; and that they had Bewitch’d to Death in the same Space of Time 40 Hoggs of several poor People, besides 100 Sheep, 18 Horses, and 30 Cows, even to the utter Ruin of several Families: As to their particular Intreagues and waggish tricks I have not Room to enumerate, they are so many; only some remarkable Feats they did in Prison which was thus, viz:--one Day Mr. Laxon and his wife coming by the Prison had the Curiosity to look through the Grates and seeing of Ellinor Shaw told her that now the Devil had left her in the Lurch, as he had done the rest of his Servants; upon which the said Ellinor was observ’d to Mutter strangely to herself in an unknown Language for about two Minutes; at the end of which Mr. Laxon’s Wife’s Cloathes were all turn’d over her head Smock and all in a most strange manner ... notwithstanding all the Endeavours her Husband could use to keep her Cloathes in order; at which the said Ellinor having Laughed Heartily and told her She had prov’d her Lyer, her Cloathes began to come to their right order again. The keeper of the Prison having one Day Threatened them with Irons, they, by their Spells, caused him to Dance almost an Hour Naked in the Yard to the Amazement of the Prison: nay, such Pranks were Play’d by them during their Confinement that no one durst give them an ill Word, insomuch that their Execution was the more hastened in the regard of their frequent Disturbances and great Mischief they did in several places of the Town notwithstanding their Imprisonment. “They were so hardened in their Wickedness that they Publickly boasted that their Master (meaning the Devil) would not suffer them to be Executed: but they found him [a] Lyer; for on Saturday Morning being the 17th instant they were carried to the Gallows on the Northside of the Town whither numerous Crowds of people went to see them Die, and being come to the place of Execution the Minister repeated his former pious endeavours to bring them to a sense of their Sins but to as little purpose as before: for instead of calling on God for Mercy nothing was heard from them but D----g and Cursing. However a little before they were ty’d up; at the request of the Minister, Ellinor Shaw confessed not only the Crime for which she Dyed, but openly declared before them all how she first became a Witch, as did also Mary Phillips; and being desired to say their Prayers they both set up a very loud Laughter, calling for the Devil to come and help them in such a Blasphemous manner as is not fit to Mention, so that the Sherif seeing their presumptious Impenitence caused them to be Executed with all the Expedition possible; even while they were Cursing and raving; and as they liv’d the Devil’s true Factors so they resolutely Dyed in his service, to the Terror [of] all People who were eye-Witnesses of their dreadful and amazing Exits. “So that being Hang’d till they were almost Dead the Fire was put to the Straw, Faggots and other Combustable matter till they were Burnt to Ashes. Thus Liv’d and thus Dyed two of the most notorious and presumptious Witches that ever were known in this Age. “To conclude: I heartly wish that these wretched Women’s Sad and Lamentable Fates may be a warning to all Proud, Lustful and Malicious Persons whatsoever, least they be brought Step by Step before they are aware unto the Devil’s Slaughterhouse of Confusion and Misery to all Eternity. “I am promised a Copy of the Sermon that was Preached by Mr. Danks at the Church of All Saint’s the next day after the said Witches were Executed (being Sunday) upon that very Occasion, which I hope to send you by the next Post. “I am Sir, Your humble Servant, Ralph Davis.” [98] “A Full and Impartiall account of the Discovery of Sorcery and Witchcraft, practised by Jane Wenham,” etc. London: 1712. [99] “Sadducismus Debellatus: or a True Narrative of the Sorceries and Witchcraft exercised by the Devil and his Instruments upon Mrs. Christian Shaw in the county of Renfrew, in the West of Scotland, from August 1696 to April 1697, &c.” Collected from the Records. London: Newman and Bell, 1698. [100] “Another Brand Plucked out of the Burning: or More Wonders of the Invisible World.” London: 1700. [101] “Saddvcismus Triumphatus,” pp. 20-37. [102] Two remarkable works for and against what was termed “Judiciall Astrologie,” were published in the latter years of Queen Elizabeth’s reign. One, attacking the system, from the pen of John Chamber, Prebendary of Windsor and Fellow of Eton College (London: John Harrison, Paternoster Row, 4to., Lambeth Library, 78 F. 22); the other defending it, in reply to the above, by Sir Christopher Heydon, Knt., printed at Cambridge, by John Legat, printer to the University in 1603 (Lambeth Library, 78 F. 12). The former is a treatise of very considerable vigour and power of reasoning: the latter is somewhat laboured, eminently pedantic, overburdened with tedious and irrelevant quotations, and altogether very inferior from a literary point of view. [103] In almost all Heathen or Pagan countries, Witchcraft, Necromancy and Sorcery are recognized and established institutions. [104] There was a notorious sorcerer and reputed necromancer in King James the First’s reign, a certain Dr. Lamb. In Baxter’s “Certainty of the World of Spirits” (A.D. 1691), he records a curious instance of Lamb’s miraculous performances. This sorcerer, meeting two of his acquaintances in the street, they, expressing a wish to witness some example of his spiritual skill, were invited to his house. There they were conducted to an inner room, where to their intense surprise they saw a growing-tree spring up slowly in the middle of the room. [It may be here remarked that the Oriental jugglers and sorcerers work a similar manifestation of their powers, often witnessed and frequently described.--Editor.] In a moment, as this record informs us, there appeared three diminutive men, who with little axes felled the tree; and then the doctor dismissed his guests, who had been duly impressed by his powers. On that very night, however, a tremendous hurricane arose, causing the house of one of the guests to rock from side to side, with every probability that the house would fall, and bury him and his wife in its ruins. The wife in an agony of fear inquired, “Were you not at Dr. Lamb’s to-day?” The husband admitted that it was true that he had been. “And did you not bring something away from his house?” The husband confessed that he had done so. When the little men were felling the tree, he had picked up some of the chips and put them into his pocket. Nothing, therefore, as his wife pointed out, remained to be done but to produce these chips, and get rid of them as fast as possible. When this was done, the tempest ceased, and the rest of the night was perfectly calm. It may be added that this sorcerer became so odious, because of his necromancy and other infernal practices, that in 1640 the populace rose upon him and tore him to pieces in the streets; while, thirteen years afterwards, a woman who had been in his service was apprehended upon a charge of Witchcraft, was tried on what seems to have been very strong and conclusive evidence, found guilty, and in expiation of her crime was executed at Tyburn. [The contemporary literature extant, relating to this case of Lamb and his servant, would fill a large volume.--Editor.] [105] These persons are reported and reputed to be professional mediums, and are said to be very largely patronized by people of all ranks and classes, more especially the higher. [106] “Report on Spiritualism.” Examination of the Master of Lindsay, p. 215. London: Longman, 1871. [107] Genesis iii. 1; Revelation xii. 9; Ibid. xx. 2. [108] The Editor, while avoiding the reproduction of examples which are tolerably well known, has generally aimed at setting forth cases which have not yet been put into print; though in some records which follow, a few have been selected which have already been published, in order that one example, at least, of all the particular kinds of warning and dreams, may be here presented to the reader. [109] Genesis xx. 3; Ibid. xxxi. 11, and (to Laban) ver. 31. As to Pharaoh’s dream of a coming famine, see Genesis xli. [110] Numbers xii. 6; 1 Kings iii. 5-15; Daniel vii. to the end of the book. S. Matthew, 1-20; Ibid. ii. 12 (as to S. Joseph), ver. 13. and verses 19 and 20; Ibid, xxvii. 19. [111] Two valued correspondents respectively write as follows:--“One could relate many such family incidents as you suggest, but everyone shrinks from allowing them to be verified by name. I imagine that this reticence arises from the natural dread and dislike to having what is sacred to one’s own faith and feelings submitted to the ridicule of sceptical and rationalistic minds.” Another:--“I send you the enclosed--a record of the supernatural appearance which is always seen immediately prior to the death of the head of our family. But I do not wish it printed; and absolutely forbid the mention either of place or person, lest it should be identified, which might cause annoyance to our friends.” [112] De Anima, c. 45-47. [113] Ibid. [114] De Opificio Dei, sæc. xviii. [115] Epist. Sti. Cypriani, lxiii. [116] Epist. Sti. Basilii, cxx. [117] Opera Thom. Aquin., Tom. ii., Quæst. xcv., Art. vi.: Tom. iii., Quæst. lxxx., Art. vii. [118] “The Philosophy of Sleep.” By Macknish. [119] The Rev. George R. Winter, M.A., Vicar of Swaffham and Rural Dean, thus most obligingly writes to the Editor (A.D. 1874):--“The story of the Dream is popularly believed, and there was a good foundation for it. In the upper portion of the windows of the north aisle is some old painted glass, which is supposed to represent the man and his family; but the chief monument of his identity is a piece of old carving representing a pedlar with a pack on his back, and also his dog, forming part of the westernmost stalls of the choir. This, I believe, was at one time in the north aisle, which the man is supposed to have built.” The dream is related at length in Blomfield’s “History of Norfolk.” [120] The above was written at Alton Towers, Cheadle, on the 23rd of October, 1842, and duly signed by Mr. William Talbot, a relation of John, Earl of Shrewsbury. [121] “The account here given of the Dream which occurred in Cornwall, is, as I personally testify, true and accurate. (Signed) Rachel L. Lee (daughter of the late Benjamin Tucker, of Trematon Castle, Esquire, and daughter-in-law of the late Rev. T. T. Lee, Vicar of Thame), Kentons, near Henley-on-Thames, May 14th, 1873.” [122] A friend who provided the above example writes to the Editor:--“I knew the family, and the circumstance of Mr. Perring’s singular dream; and can certainly testify to its truth.” [123] From a Letter dated Nov. 1, 1872, in the handwriting of the Widow of the Clergyman in question, kindly communicated to the Editor by the Rev. Theodore J. Morris, Vicar of Hampton in Arden, near Birmingham. [124] The following document was drawn up about thirteen years ago, and given to the Editor with the above account by an Oxford friend:-- “This is to certify that in 1840 I dreamt the Dream about the strange man coming to the front door and forcing himself in; and that seven years afterwards, that is in 1847, what I had seen in my dream occurred in London, when, having heard knocks at the door when I was alone in the house, I saw the man outside the door whom I had seen in my dream seven years before. “Hannah Green. “Wootton, Oxfordshire, August 5, 1861.” [125] “Notes and Queries,” Sept. 24, 1853. [126] “I have carefully read the account which you have so nicely written out from my own and my brother’s Letters; and have also twice read the same to my mother and brother. Both join with me in testifying to its absolute truth and perfect accuracy. Our account was taken down from the lips of the Rector of ---- himself. We, indeed, have reason to believe in the Supernatural.” [127] The Rector of Phillack and Gwithian, near Hayle in Cornwall, is the Rev. Frederick Hockin, M.A. and Rural Dean. [128] He is described as “Wilfred D. Speer, Esq., of West End Lodge, Thames Ditton, a magistrate for the County of Surrey, and a captain in the Militia of that county.” [129] “Statement of the Circumstances attending the Death of Wilfred D. Speer, Esq., with copies of Testimony and Correspondence.” London, Ontario: John Cameron, Dundas Street, West, 8vo. pp. 12, 1867. [130] “If my dream come true, I am certainly approaching my latter end, and have only a little time longer in this world.” Attested copy of Captain Wilfred Speer’s Letter, given to the Editor by the Rev. John Richardson, of Warwick. [131] He was shot dead on the night of the 17th of June, 1867, on board a steamboat on the Missouri. [132] The following Letter has been received by the Editor from the dignitary in question:--“Nov. 6, 1874. Rev. and dear Sir, I only wish that my name should not be published. The statement, as written out by me, is entirely at your service.... To the Rev. Dr. Lee.” [133] It seems that as a matter of fact there is no tunnel near the scene of the accident, but a long, level line of railway, very near the margin of the sea. At least so a correspondent who knows the locality well has informed me.--Editor. [134] “Having made enquiries regarding the fact of Tinley’s remarkable dream, which seemed to foreshadow his death by the well-known accident, I can testify to the truth that he had such a dream, and that he regarded it as a sign of coming death. “A. Rutherford, Wolverhampton. “July 14, 1874.” [135] Sir Roger Tichborne, Knt. of Tichborne, flourished in the reign of Henry II. He married Mabella, daughter and sole heiress of Ralph de Lamerston, in the Isle of Wight. [136] Sir Henry Tichborne, born in 1756, married in 1778 Elizabeth Plowden, and had seven sons, viz. 1. Henry, 2. Benjamin, 3. Edward, 4. James, 5. John, 6. George, and 7. Roger. His eldest son Henry, who married Anne, daughter of Sir Thomas Burke, had seven daughters, viz. 1. Eliza, 2. Frances, 3. Julia, 4. Mary, 5. Katherine, 6. Lucy, and 7. Emily. [137] “Staffordshire Chronicle,” July, 1835. [138] Lysons in his “Magna Britannia,” vol. vi. describing the parish of South Tawton, about five miles from Okehampton, co. Devon, says:--“Oxenham, in this parish, gave name to an ancient family who possessed it, at least from the time of Henry III. to the death of William Long Oxenham, Esq., in 1814.” The mansion, as the Editor learns, has long been occupied as a farm-house. It may here be added that it is believed that Drake’s friend, Captain John Oxenham, who lost his life in an engagement with the Spaniards in South America (A.D. 1575), was a member of this family. Mr. Canon Kingsley, in “Westward-Ho,” has introduced the omen of a Bird with a white breast in connection with this gentleman. [139] “A True relation of an Apparition in the likeness of a Bird with a White Breast, that appeared hovering over the deathbeds of some of the children of Mr. James Oxenham, of Sale Monachorum, Devon, Gent. Confirmed by Sundry witnesses. London, printed by I. O. for Richard Clutterbuck, and are to be sold at the figure of the Gun in little Britain, near St. Botolph’s church. 1641.” British Museum, Press-Mark E. 205-9. A copy of this pamphlet is also to be found amongst Gough’s collection in the Bodleian. The British Museum copy contains a curious and very effective engraving, representing the actual appearance of the Bird to a person dying in bed. [140] It is also stated in this pamphlet that the clergyman of the parish had been appointed by the bishop of the diocese to inquire into the truth of these particulars, and that a monument had been put up with his approbation with the names of the witnesses of each apparition of the Bird. The pamphlet states that those who had been sick and had recovered, never saw the apparition. It further came out in the evidence tendered, that the same Bird had appeared to Grace, the grandmother of John Oxenham, who died in 1618. [141] Lysons states that these monumental inscriptions _do not now_ exist either in the church or churchyard of Tawton or Sale Monachorum. But, considering the shameful destruction of monuments in late years by so-called “Church Restorers,” this is not to be wondered at. [142] It has been shrewdly and perhaps not untruly observed, that “a genuine and solemn citation may tend to work its own fulfilment in certain minds, who, by allowing the thing to prey upon their spirits, enfeeble the powers of life, and perhaps at the critical date arouse some latent or dormant disease into deadly action.” [143] The following is from a MS. note of a member of the Editor’s family--George Henry Lee, Lord Litchfield, who was Chancellor of the University of Oxford in the latter part of the last century. Lord Rochester, it should be added, was allied to that family through his mother, Anne, Countess of Rochester, previously the widow of Sir F. H. Lee:-- “Lord Rochester told me of an odd presage that one had of his approaching death in the Lady Warre his mother-in-law’s house. The chaplain had dreamt that such a day he should die, but being by all the family put out of the belief of it, he had almost forgot it till the evening before at supper, there being thirteen at table, according to a fond conceit that one of these must soon die, one of the young ladies pointed to him that he was to die. He, remembering his dream, fell into some disorder; and the Lady Warre reproving him for his superstition, he said he was confident he was to die before morning; but he being in perfect health, it was not much minded. It was Saturday night, and he was to preach the next day. He went to his chamber, sat up late, (as appeared by the burning of his candle,) and he had been preparing his notes for his sermon, but he was found dead in his bed next morning. These things he said made him inclined to believe [that] the soul was a substance distinct from matter, and this often returned into his thoughts.” [144] The Registrar-General in his last Report writes thus:--“Seamen will not sail, women will not wed on a Friday so willingly as on other days of the week. It has been ascertained that out of 4,057 marriages which took place during a certain period in the midland district of England, not two per cent. were celebrated on a Friday, while thirty-two per cent. were entered as having taken place on a Sunday.” [145] Jerome Cardan, the strange sixteenth-century physician, who dealt so extensively in horoscopes, and is said to have sought the assistance of spirits, professed to own and exercise some specific and supernatural gifts:--1. The power of throwing his spirit out of his body, by which he could see things at a distance. 2. _His faculty of Second Sight, or of seeing whatever he pleased with his eyes, “Oculis, non vi mentis.”_ 3. His dreams, which, as he maintained, uniformly foretold to him what was about to occur, and by which he truly predicted the day of his own death, and 4. his “unerring astrological knowledge.” [146] “Miscellanies, collected by J. Aubrey, Esq.” London: printed for Edward Castle, 1696. [147] “A Treatise on the Second Sight, Dreams, and Apparitions,” by Theophilus Insulanus. Dedicated “To the Honourable Sir Harry Monro, of Foulis, Baronet.” Pp. 107-108. Edinburgh: 1763. Transcriber's Notes: The General Index was not a part of the original text. It has been copied from Volume II of the series. Passages in italics are indicated by _italics_.