Canto Xxiii, We Meet Melissa, an Enchantress: and in _alphonsus, King

of Arragon, 4to, 1599, which is directly imitative of Tamburlaine, a sibyl with the classical name Medea, conjures up Calehas “in a white surplice and cardinal’s mitre,” and here we also have a Brazen Head through which Mahomet speaks. A far more interesting play is A Looking Glasse for London and England, 4to, 1594, an elaborated Mystery upon the history of the prophet Jonah and the repentance of Nineveh. Among the characters are a Good Angel, an Evil Angel, and “one clad in Devil’s attire,” who is soundly drubbed by Adam the buffoon. In 1598 was published, “As it hath bene sundrie times publikely plaide,” The Scottish Historic of Iames the fourth, slaine at Flodden. Entermixed with a pleasant Comedie, presented by Oboram, King of Fayeries._ But the fairies only appear in a species of prose prologue, and in brief interludes between the acts.

George Peele’s charming piece of folk-lore The Old Wives’ Tale introduces among its quaint commixture of episodes the warlock Sacripant, son of a famous witch Meroe, who has stolen away and keeps under a spell the princess Delia. His power depends upon a light placed in a magic glass which can only be broken under certain conditions. Eventually Sacripant is overcome by the aid of a friendly ghost, Jack, the glass broken, the light extinguished, and the lady restored to her lover and friends.

Other magicians who appear in various dramas of the days of Elizabeth and her immediate successors are Brian Sansfoy in the primitive Sir Clyomon and Sir Clamydes, 4to, 1599; the Magician in The Wars of Cyrus; Friar Bacon, Friar Bungay, and Jaques Vandermast in Greene’s Friar Bacon and Friar Bungay, Merlin and Proximus in the pseudo-Shakespearean The Birth of Merlin, where the Devil also figures; Ormandini and Argalio in The Seven Champions of Christendom, where we likewise have Calib, a witch, her incubus Tarpax, and Suckabus their clownish son; Comus in Milton’s masque; Mago the conjurer with his three familiars Eo, Meo, and Areo in Cokain’s Trappolin Creduto Principe, Trappolin suppos’d a Prince, 4to, 1656, excellent light fare, which Nahum Tate turned into A Duke and No Duke and produced at Drury Lane in November, 1684, and which in one form or another, sometimes “a comic melodramatic burletta,” sometimes a ballad opera, sometimes a farce, was popular until the early decades of the nineteenth century.

Seeing that actors are “the abstracts and brief chronicles of the time,” it is not surprising to find that Witchcraft has a very important part in the theatre of Shakespeare. Setting aside such a purely fairy fantasy as A Midsummer-Night’s Dream, such figures as the “threadbare juggler” Pinch in The Comedy of Errors, such scenes as the hobgoblin mask beneath Herne’s haunted oak, such references as that to Mother Prat, the old woman of Brainford, who worked “by charms, by spells, by the figure,” or the vile abuse by Richard, Duke of Gloucester, of “Edward’s wife, that monstrous witch, Consorted with that harlot strumpet Shore,” we have one historical drama King Henry VI, Part II, in which an incantation scene plays no small part; we have one romantic comedy The Tempest, one tragedy Macbeth, the very motives and development of which are due to magic and supernatural charms. It must perhaps be remarked that King Henry VI, Part I, is defiled by the obscene caricature of S. Joan of Arc, surely the most foul and abominable irreverence that shames English literature. It is too loathsome for words, and I would only point out the enumeration in one scene where various familiars are introduced of the most revolting details of contemporary witch-trials, but to think of such horrors in connexion with S. Joan revolts and sickens the imagination.

In King Henry VI (Part II) the Duchess of Gloucester employs John Hume and John Southwell, two priests; Bolingbroke, a conjurer; and Margery Jourdemain, a witch, to raise a spirit who shall reveal the several destinies of the King, and the Dukes of Suffolk and Somerset. The scene is written with extraordinary power and has not a little of awe and terror. Just as the demon is dismissed ’mid thunder and lightning the Duke of York with his guards rush in and arrest the sorcerers. Later the two priests and Bolingbroke are condemned to the gallows, the witch in Smithfield is “burn’d to ashes,” whilst the Duchess of Gloucester after three days’ public penance is banished for life to the Isle of Man.

The incidents as employed by Shakespeare are fairly correct. It is certain that the Duchess of Gloucester, an ambitious and licentious woman, called to her counsels Margery Jourdemain, commonly known as the Witch of Eye, Roger Bolingbroke an astrologer, Thomas Southwell, Canon of S. Stephen’s, a priest named Sir John Hume or Hun, and a certain William Wodham. These persons frequently met in secret, and it was discovered that they had fashioned according to the usual mode a wax image of the King which they melted before a slow fire. Bolingbroke confessed, and Hume also turned informer; and in 1441 Bolingbroke was placed on a high scaffold before Paul’s Cross together with a chair curiously carved and painted, found at his lodging, which was supposed to be an instrument of necromancy, and in the presence of Cardinal Beaufort of Winchester, Henry Chicheley, Archbishop of Canterbury, and an imposing array of bishops, he was compelled to make abjuration of his wicked arts. The Duchess of Gloucester, being refused sanctuary at Westminster, was arrested and confined in Leeds Castle, near Maidstone. She was brought to trial with her accomplices in October, when sentence was passed upon her as has been related above. Margery Jourdemain perished at the stake as a witch and relapsed heretic; Thomas Southwell died in prison; and Bolingbroke was hanged at Tyburn, 18 November.

In The Tempest Prospero is a philosopher rather than a wizard, and Ariel is a fairy not a familiar. The magic of Prospero is of the intellect, and throughout, Shakespeare is careful to insist upon a certain detachment from human passions and ambitions. His love for Miranda, indeed, is exquisitely portrayed, and once—at the base ingratitude of Caliban—his anger flashes forth, but none the less, albeit superintending the fortunes of those over whom he watches tenderly, and utterly abhorring the thought of revenge, he seems to stand apart like Providence divinely guiding the events to the desired issue of reconciliation and forgiveness. Even so, the situation was delicate to place before an Elizabethan audience, and how nobly and with what art does Shakespeare touch upon Prospero’s “rough magic”! In Sycorax we recognize the typical witch, wholly evil, vile, malignant, terrible for mischief, the consort and mistress of devils.

There are few scenes which have so caught the world’s fancy as the wild overture to Macbeth. In storm and wilderness we are suddenly brought face to face with three mysterious phantasms that ride on the wind and mingle with the mist in thunder, lightning, and in rain. They are not agents of evil, they are evil; nameless, spectral, wholly horrible. And then, after the briefest of intervals, they reappear to relate such exploits as killing swine and begging chestnuts from a sailor’s wife, to brag of having secured such talismans as the thumb of a drowned pilot, businesses proper to Mother Demdike or Anne Bishop of Wincanton, Somerset. Can this change have been intentional? I think not, and its very violence and quickness are jarring to a degree. The meeting with Hecate, who is angry, and scolds them “beldames as you are, Saucy and overbold” does not mend matters, and in spite of the horror when the apparitions are evoked, the ingredients of the cauldron, however noisome and hideous, are too material for “A deed without a name.” There is a weakness here, and it says much for the genius of the tragedy that this weakness is not obtrusively felt. Nevertheless it was upon this that the actors seized when for theatrical effect the incantation scenes had to be “written up” by the interpolation of fresh matter. Davenant also in his frankly operatic version of Macbeth, produced at Dorset Garden in February, 1672-3 elaborated the witch scenes to an incredible extent, although by ample conveyance from Middleton’s The Witch together with songs and dances he was merely following theatrical tradition.

There seems no reasonable doubt that The Witch is a later play than Macbeth, but it is only fair to say that the date of The Witch is unknown—it was first printed in 1778 from a manuscript now in the Bodleian—and the date of Macbeth (earlier than 1610, probably 1606) is not demonstrably certain. The Witch is a good but not a distinguished play. Owing to the incantation scenes and its connexion with Macbeth it has acquired an accidental interest, and an enduring reputation. The witches themselves, Hecate and her crew, stand midway between the mystic Norns of the first scene in Macbeth, and the miserable hag of Dekker in The Witch of Edmonton; they are just a little below the Witches in Macbeth as they appear after the opening lines. There is a ghastly fantasy in their revels which is not lessened by the material grossness of Firestone the clown, Hecate’s son. They raise “jars, jealousies, strifes, and heart-burning disagreements, like a thick scurf o’er life,” and although their figures are often grotesque their power for evil is not to be despised. Much of their jargon, their charms and gaucheries complete, are taken word for word from Reginald Scott’s Discoverie of Witchcraft, London, 1584.

The village witch, as she appeared to her contemporaries, a filthy old doting crone, hunch-backed, ignorant, malevolent, hateful to God and man, is shown with photographic detail in The Witch of Edmonton; A known True Story by Rowley, Dekker, and Ford, produced at the Cockpit in Drury Lane during the autumn or winter of 1621. It seems to have been very popular at the time, and not only was it applauded in the public theatre, but it was presented before King James at Court. It did not, however, find its way into print until as late as 1658.

THE WITCH OF EDMONTON. The First Quarto

The trial and execution (19 April, 1621) of Elizabeth Sawyer attracted a considerable amount of attention. Remarkable numbers of ballads and doggerel songs were made upon the event, detailing her enchantments, how she had blighted standing corn, how a ferret and an owl constantly attended her, and of many demons and familiars who companied with her in the prison. Not only were these ditties trolled out the day of the execution but many were published as broadsides, and sold widely. Accordingly the Newgate Ordinary hastened to pen The Wonderfull Discoverie of Elizabeth Sawyer, a Witch, Late of Edmonton, Her Conviction, and Condemnation, and Death, Together with the Relation of the Divels Accesse to Her, and Their Conference Together, “Written by Henry Goodcole, Minister of the Word of God, and her Continual Visiter in the Gaole of Newgate,” Published by Authority, 4to, 1621. This tractate is in the form of a dialogue, question and answer, between Goodcole and the prisoner, who makes ample confession of her crimes.

In some ways The Witch of Edmonton is the most interesting and valuable of the witch dramas, because here we have the hag stripped of the least vestige of glamour and romance presented to us in the starkest realism. We see her dwelling apart in a wretched hovel, “shunned and hated like a sickness,” miserably poor, buckl’d and bent together, dragging her palsied limbs wearily through the fields, as she clutches her dirty rags round her withered frame. And if she but dare to gather a few dried sticks in a corner she is driven from the spot with hard words and blows. What wonder her mouth is full of cursing and revenge?

’Tis all one To be a witch as to be counted one.

Then appears the Black Dog and seals a contract with her blood. She blights the corn and sends a murrain on the cattle of her persecutors; here a horse has the glanders, there a sow casts her farrow; the maid churns butter nine hours and it will not come; above all a farmer’s wife, whom she hates, goes mad and dies in frantic agony; mischief and evil run riot through the town. But presently her familiar deserts her, she falls into the hands of human justice, and after due trial is dragged to Tyburn shrieking and crying out in hideous despair. It is a sordid and a terrible, but one cannot doubt, a true picture.

It is obvious that in this drama Frank Thorney, a most subtle and minute study of weakness and degeneracy, is wholly Ford’s. Frank Thorney may be closely paralleled with Giovanni in ’Tis Pity She’s a Whore. Winnifride, too, has all the sentimental charm of Ford’s heroines, Annabella and Penthea.

Carter is unmistakably the creation of Dekker. Simon Eyre and Orlando Friscobaldo are the same hearty, bluff, hospitable, essentially honest old fellows. To Dekker also I would assign Mother Sawyer herself.

Rowley’s hand is especially discernible in the scenes where Cuddy Banks and the clowns make their appearance.

It may be mentioned that Elizabeth Sawyer figures in Caulfield’s Portraits, Memoirs, and Characters of Remarkable Persons, 1794; and she is also referred to in Robinson’s History and Antiquities of the Parish of Edmonton with a woodcut “from a rare print in the collection of W. Beckford, esq.”

A second drama which was also actually founded upon a contemporary trial is Heywood and Brome’s The Late Lancashire Witches, “A Well Received Comedy” produced at the Globe in 1634. In the previous year, 1633, a number of trials for Witchcraft had drawn the attention of all England to Pendle Forest. A boy, by name Edmund Robinson, eleven years of age, who dwelt here with his father, a poor wood-cutter, told a long and detailed story which led to numerous arrests throughout the district. Upon All Saints’ Day when gathering “bulloes” in a field he saw two greyhounds, one black, the other brown, each wearing a collar of gold. They fawned upon him, and immediately a hare rose quite near at hand. But the dogs refused to course, whereupon he beat them with a little switch, and the black greyhound started up in the shape of an old woman whom he recognized as Mother Dickenson, a notorious witch, and the other as a little boy whom he did not know. The beldame offered him money, either to buy his silence or as the price of his soul, but he refused. Whereupon taking something like a Bridle “that gingled” from her pocket she threw it over the little boy’s head and he became a white horse. Seizing young Robinson in her arms they mounted and were conveyed with the utmost speed to a large house where had assembled some sixty other persons. A bright fire was burning on the hearth with roast meat before it. He was invited to partake of “Flesh and Bread upon a Trencher and Drink in a Glass,” which he tasted, but at once rejected. He was next led into an adjoining barn where seven old women were pulling at seven halters that hung from the roof. As they tugged large pieces of meat, butter in lumps, loaves of bread, black puddings, milk, and all manner of rustic dainties fell down into large basins which were placed under the ropes. When the seven hags were tired their places were taken by seven others. But as they were engaged at their extraordinary task their faces seemed so fiendish and their glances were so evil that Robinson took to his heels. He was instantly pursued, and he saw that the foremost of his enemies was a certain Mother Lloynd. But luckily for himself two horsemen, travellers, came up, whereupon the witches vanished. A little later when he was sent in the evening to fetch home two kine, a boy met him in the dusk and fought him, bruising him badly. Looking down he saw that his opponent had a cloven foot, whereupon he ran away, only to meet Mother Lloynd with a lantern in her hand. She drove him back and he was again mauled by the cloven-footed boy.

Such was the story told to the justices and corroborated by Robinson’s father. A reign of terror ensued. Mother Dickenson and Mother Lloynd were at once thrown into jail, and in the next few days more than eighteen persons were arrested. The informer and his father netted a good sum by going round from church to church to point out in the congregations persons whom he recognized as having been in the house and barn to which he was led. A little quiet blackmail of the wealthier county families, threats to disclose the presence of various individuals at the witches’ feast, brought in several hundreds of pounds.

The trial took place at Lancaster Assizes and seventeen of the accused were incontinently found guilty. But the judge, completely dissatisfied with so fantastic a story, obtained a reprieve. Four of the prisoners were sent up to London, where they were examined by the Court physicians. King Charles himself also questioned one of these poor wretches and, discerning that the whole history was a fraud, forthwith pardoned all who had been involved. Meantime Dr. John Bridgeman, the Bishop of Chester, had also been holding a special inquiry into the case. Young Robinson was lodged separately, being allowed to hold no communication with his relatives, and when closely interrogated he gave way and confessed that the scare from beginning to end had been manœuvred by his father, who carefully coached him in his lies. In spite of this fiasco the talk did not die down immediately, and there were many who continued to maintain that Mother Dickenson was indeed a witch, however false the evidence on this occasion might be. It must be remembered, moreover, that twenty-two years before, in the very same district, a coven of thirteen witches, of whom the chief was Elizabeth Demdike, had been brought to justice, “at the Assizes and Generall Gaole-Delivery, holden at Lancaster, before Sir Edward Bromley and Sir James Eltham.” Old Demdike herself—she was blind and over eighty years of age—died in prison, but ten of the accused were executed, and the trial, which lasted two days, occasioned a tremendous stir.

It seems not at all improbable that Heywood had written a topical play in 1612 dealing with this first sensational prosecution, and that when practically the same events repeated themselves in the same place less than a quarter of a century after he and the ever-ready Brome fashioned anew the old scenes. In the character of the honourable country-gentleman Master Generous, whose wife is discovered to be guilty of Witchcraft, there is something truly noble, and his tender forgiveness of her crime when she repents is touched with the loving pathos that informs A Woman Kilde with Kindnesse, whilst his agony at her subsequent relapse is very real, although Heywood has wisely refrained from any attempt to show a broken heart save by a few quite simple but poignant words. The play as a whole is a faithful picture of country life, homely enough, yet not without a certain winsome beauty. The comic episodes are sufficiently broad in their humour; we have a household turned topsy-turvy by enchantment, a wedding-breakfast bewitched: the kitchen invaded by snakes, bats, frogs, beetles, and hornets, whilst to cap all the unfortunate bridegroom is rendered impotent. In Act II we have the incident of a Boy with a switch (young Edmund Robinson) and the two greyhounds. Gammer Dickison carries him off against his will “to a brave feast,” where we see the witches pulling ropes for food:

Pul for the poultry, foule and fish, For emptie shall not be a dish.

In Act V the Boy tells Doughty the story of his encounter with the Devil: “He came to thee like a boy, thou sayest, about thine owne bisnesse?” they ask him, and the whole scene meticulously follows the detailed evidence given before the judge at Lancaster. Of the witches, Goody Dickison, Mal Spencer, Mother Hargrave, Granny Johnson, Meg, Mawd, are actual individuals who were accused by Robinson; Mrs. Generous alone is the poet’s fiction. When Robin, the blunt serving-man, refuses to saddle the grey gelding she shakes a bridle over his head and using him as a horse makes him carry her to the satanical assembly. There is a mill, which is haunted by spirits in the shape of cats, and here a soldier undertakes to watch. For two nights he is undisturbed, but on the third “Enter Mrs. Generous, Mal, all the Witches and their Spirits (at severall dores).” “The Spirits come about him with a dreadfull noise,” but he beats them thence with his sword, lopping off a tabby’s paw in the hurly-burly. In the morning a hand is found, white and shapely, with jewels on the fingers. These Generous recognizes as being his wife’s rings, and Mrs. Generous, who is in bed ill, is found to have one hand cut off at the wrist. This seals her fate. All the witches are dragged in and in spite of their charms and bug-words are identified by several witnesses including the boy who “saw them all in the barne together, and many more, at their feast and witchery.”

The play was evidently produced just after the Lancaster Assizes, whilst four of the accused were in the Fleet prison, London, for further examination, and the King’s pardon had not as yet been pronounced. This is evident from the Epilogue, which commences:

Now while the witches must expect their due, By lawfull justice, we appeale to you For favourable censure; what their crime May bring upon ’em ripens yet of time Has not reveal’d. Perhaps great mercy may, After just condemnation, give them day Of longer life.

It will be convenient to consider in this connexion a drama largely founded upon Heywood and Brome, and produced nearly half a century later at the Duke’s House, Dorset Garden, Shadwell’s The Lancashire Witches and Teague o Divelly, the Irish Priest, which was first seen in the autumn of 1681 (probably in September). The idea of using magic in a play was obviously suggested to Shadwell by his idolized Ben Jonson’s Masque of Queens, performed at Whitehall, 2 February, 1609. In close imitation of his model Shadwell has further appended copious notes to Acts one, two, three, and five, giving his references for the details of his enchantments. In the Preface (4to, 1682) he naïvely confesses: “For the magical part I had no hopes of equalling Shakespear in fancy, who created his witchcraft for the most part out of his own imagination (in which faculty no man ever excell’d him), and therefore I resolved to take mine from authority. And to that end there is not one action in the Play, nay, scarce a word concerning it, but is borrowed from some antient, or modern witchmonger. Which you will find in the notes, wherein I have presented you a great part of the doctrine of witchcraft, believe it who will.” And he has indeed copious citations from Vergil, Horace, Ovid, Propertius, Juvenal, Tibullus, Seneca, Tacitus, Lucan, Petronius, Pliny, Apuleius, Aristotle, Theocritus, Lucian, Theophrastus; S. Augustine, S. Thomas Aquinas; Baptista Porta; Ben Jonson (The Sad Shepherd); from the Malleus Maleficarum of James Sprenger, O.P., and Henry Institor (Heinrich Kramer), written circa 1485-89, from Jean Bodin’s (1520-96) La Demonomanie des Sorciers, 1580; the Dæmonolatria, 1595, of Nicolas Remy; Disquisitionum Magicarum libri six of Martin Delrio, S.J. (1551-1608); Historia Rerum Scoticarum, Paris, 1527, of Hector Boece (1465-1536); Formicarius, 5 vols., Douai, 1602, of John Nider, O.P. (1380-1438); De Præstigiis Dæmonum, 1563, by the celebrated John Weyer, physician to the Duke of Cleves; De Gentibus Septentrionalibus, Rome, 1555, by Olaus Magnus, the famous Archbishop of Upsala; Discoverie of Witchcraft, 1584, by Reginald Scot; Dæmonomagia, by Philip Ludwig Elich, 1607; De Strigimagis, by Sylvester Mazzolini, O.P. (1460-1523), Master of the Sacred Palace and champion of the Holy See against the heresiarch Luther; Compendium Maleficarum (Milan, 1608), by Francesco Maria Guazzo of the Congregation of S. Ambrose; Disputatio de Magis (Frankfort, 1584), by Johan Georg Godelmann; Tractatus de Strigiis et Lamiis of Bartolommeo Spina, O.P.; the Decretum (about 1020) of Burchard, Bishop of Worms; the De Sortilegiis (Lyons, 1533) of Paolo Grilland; the De Occulta Philosophia (Antwerp, 1531) of Cornelius Agrippa; the Apologie pour tous les Grands Hommes qui ont este faussement supconnez de Magie (1625) of Gabriel Naudé, librarian to Cardinal Mazarin; De Subtilitate (libri XXI, Nuremberg, 1550) of Girolamo Cardano, the famous physician and astrologer; De magna et occulta Philosophia of Paracelsus; IIII Livres des Spectres (Angers, 1586) by Pierre le Loyer, Sieur de Brosse, of which Shadwell used the English version (1605) A treatise of Specters ... translated by Z. Jones.

It will be seen that no less than forty-one authors, authorities on magic, are quoted by Shadwell in these notes, whilst not infrequently the same author is cited again and again, and extracts of some length, not merely general references, are given.

But for all this parade of learning, perchance because of all this parade of learning, Shadwell’s witch scenes are intolerably clumsy, they are gross without being terrible. Shadwell was a clever dramatist, he was able to draw a character, especially a crank, with quite remarkable vigour, and his scenes are a triumph of photographic realism. True, he could not discriminate and select; he threw his world en masse higgledy piggledy on to the stage, and as even in the reign of the Merry Monarch there were a few tedious folk about, so now and again—but not very often—one chances upon heavy passages in Shadwell’s robust comedies. On the other hand The Sullen Lovers, Epsom Wells, The Virtuoso, Bury Fair, The Squire of Alsatia, The Volunteers, in fact all his native plays, are full of bustle and fun, albeit a trifle riotous and rude as the custom was. Dryden, who very well knew what he was about, for purposes of his own cleverly dubbed Shadwell dull. And dull he has been dubbed ever since by those who have not read him. But Shadwell had not a spark of poetry in his whole fat composition. And so his witches become farcical, yet farcical in a grimy unpleasant way, for we are spared none of the loathsome details of the Sabbat, and should anyone object, why, there is the authority of Remy or Guazzo, the precise passage from Prierias or Burchard to support the author. Indeed we feel that these witches are very real in spite of their materialism. They present a clear picture of one side of the diabolic cult, however crude and crass.

Even so, these incantation scenes are not, I venture to think, the worst thing in the play. The obscene caricature of the Catholic priest, Teague o Divelly, is frankly disgusting beyond words. He is represented as ignorant, idle, lecherous, a liar, a coward, a buffoon, too simiously cunning to be a fool, too basely mean to be a villain. It is a filthy piece of work, malignant and harmful prepense.

But Shadwell showed scant respect for the Protestants too, since Smerk, Sir Edward Hartfort’s chaplain, is described as “foolish, knavish, popish, arrogant, insolent; yet for his interest, slavish.”

It is hardly a matter for surprise that after the play had been in the actors’ hands about a fortnight complaints from such high quarters were lodged with Charles Killigrew, the Master of the Revels, that he promptly sent for the script, which at first he seems to have passed carelessly enough, and would only allow the rehearsals to proceed on condition that a quantity of scurrilous matter was expunged. Even so the dialogue is sufficiently offensive and profane. There was something like a riot in the theatre at the first performance, and the play was as heartily hissed as it deserved. Yet it managed to make a stand: those were the days of the Third Exclusion Bill and rank disloyalty, but the tide was on the turn, a rebel Parliament had been dissolved on the 28th March, on the 31st of August Stephen College, a perjured fanatic doubly dyed in treason and every conceivable rascality, had met his just reward on the gallows, whilst the atrocious Shaftesbury himself was to be smartly laid by the heels in the November following. That part of the dialogue which was not allowed to be spoken on the stage Shadwell has printed in italic letter, and so we plainly see that the censor was amply justified in his demands. The political satire is of the muddiest; the railing against the Church is lewd and rancorous.

Such success as The Lancashire Witches had in the theatre—and it was not infrequently revived—was wholly due to the mechanist and the scenic effects, the “flyings” of the witches, and the music, this last so prominent a feature that Downes does not hesitate to call it “a kind of Opera.”

In Shadwell’s Sabbat scenes the Devil himself appears, once in the form of a Buck Goat and once in human shape, whilst his satellites adore him with disgusting ceremonies. The witches are Mother Demdike, Mother Dickenson, Mother Hargrave, Mal Spencer, Madge, and others unnamed.

Elizabeth Demdike and Jennet Hargreaves belonged to the first Lancashire witch-trials, the prosecutions of 1612; Frances Dickenson and Mal Spencer were involved in the Robinson disclosures of 1633; so it is obvious that Shadwell has intermingled the two incidents. In his play we have a coursing scene where the hare suddenly changes to Mother Demdike; the witches raise a storm and carouse in Sir Edward’s cellar something after the fashion of Madge Gray, Goody Price, and Goody Jones in The Ingoldsby Legends; Mal Spencer bridles Clod, a country yokel, and rides him to a witches’ festival, where Madge is admitted to the infernal sisterhood; the witches in the guise of cats beset a number of persons with horrible scratchings and miauling, Tom Shacklehead strikes off a grimalkin’s paw and Mother Hargreave’s hand is found to be missing: “the cutting off the hand is an old story,” says Shadwell in his notes. It will be seen that the later dramatist took many of his incidents from Heywood and Brome, although it is only fair to add that he has also largely drawn from original sources.

Shortly after the Restoration was published a play dealing with one of the most famous of English sibyls, The Life of Mother Shipton. “A New Comedy. As it was Acted Nineteen dayes together with great Applause.... Written by T[homas] T[homson].” Among the Dramatis Personæ appear Pluto, the King of Hell, with Proserpina, his Queen; Radamon, A chief Spirit; Four other Devils. The scene is “The City of York, or Naseborough Grove in Yorkshire.” It is a rough piece of work, largely patched together from Middleton’s A Chaste Maid in Cheapside and Massinger’s The City Madam, whilst the episodes in which Mother Shipton is concerned would seem to be founded on one of the many old chap-books that relate her marvellous adventures and prophetic skill. Agatha Shipton (her name is usually given as Ursula) is complaining of her hard lot when she encounters Radamon, a demon who holds high rank in the court of Dis. He arranges to meet her later, and returns to his own place to boast of his success. He reappears to her dressed as a wealthy nobleman; he marries her; and for a while she is seen in great affluence and state. At the commencement of Act III she finds herself in her poor cottage again. As she laments Radamon enters, he informs her who he really is, and bestows upon her magical powers. Her fame spreads far and wide, and as popular story tells, the abbot of Beverley in disguise visits her to make trial of her art. She at once recognizes him, and foretells to his great chagrin the suppression of the monasteries with other events. In the end Mother Shipton outwits and discomforts the devils who attempt to seize her, she is vouchsafed a heavenly vision, and turns to penitence and prayer. The whole thing is a crude enough commixture, of more curiosity than value.

There are some well-written episodes in Nevil Payne’s powerful tragedy The Fatal Jealousie, produced at Dorset Garden early in August, 1672. Among the characters we have Witch, Aunt of Jasper, the villain of the piece. Jasper, who is servant to Antonio, applies to his aunt to help him in his malignant schemes. At first he believes she is a genuine sorceress, but she disabuses him and frankly acknowledges:

I can raise no Devils, Yet I Confederate with Rogues and Taylors, Things that can shape themselves like Elves, And Goblins——

Her imps Ranter and Swash, Dive, Fop, Snap, Gilt, and Picklock, are slim lads in masquing habits, trained to trickery. None the less they manage an incantation scene to deceive Antonio and persuade him that his wife, Caelia, is false. An “Antick Dance of Devils” which follows is interrupted by the forcible entry of the Watch. The Aunt shows Jasper a secret hiding-place, whereupon he murders her and conceals the body in the hole. He pretends that she was in truth a witch and has vanished by magic. The Captain of the Watch, however, had detected her charlatanry long before, and presently a demon’s vizor and a domino are found on the premises. Later a little boy, who is caught in his devil’s attire, confesses the impostures, and trembling adds that in one of their secret chambers they have discovered their mistress’s corpse stabbed to death. Finally Jasper is unmasked, and only escapes condign punishment by his dagger. The character of the Witch is not unlike that of Heywood’s Wise Woman of Hogsdon, although in The Fatal Jealousie the events take a tragic and bloody turn. Smith acted Antonio; Mrs. Shadwell, Caelia; Mrs. Norris, the Witch; and Sandford was famous in the rôle of Jasper.

There are incantation scenes in Dryden’s tragedies, but these hardly come within our survey, as the magicians are treated romantically, one might even say decoratively, and certainly here no touch of realism is sought or intended. We have the famous episode in The Indian-Queen (produced at the Theatre Royal in January, 1663-4), when Zempoalla seeks Ismeron the prophet who raises the God of Dreams to prophesy her destiny; in the fourth act of Tyrannick Love (Theatre Royal, June, 1669), the scene is an Indian cave, where at the instigation of Placidius the magician Nigrinus raises a vision of the sleeping S. Catharine, various astral spirits appear only to fly before the descent of Amariel, the Saint’s Guardian-Angel; in Œdipus, by Dryden and Lee (Dorset Garden, December, 1678), Teresias plays a considerable part, and Act III is mainly concerned with a necromantic spell that raises the ghost of Laius in the depths of a hallowed grove. In The Duke of Guise, moreover (Theatre Royal, December, 1682), there is something of real horror in the figures of Malicorne and his familiar Melanax, and the scene when the miserable wizard, whose bond is forfeit, is carried shrieking to endless bale, cannot be read without a shudder even after the last moments of Marlowe’s Faustus. Act IV of Lee’s Sophonisba (Theatre Royal, April, 1675) commences with the temple of Bellona, whose priestesses are shown at their dread rites. Cumana is inspired by the divinity, she raves in fury of obsession, there is a dance of spirits, and various visions are evoked.

In Otway’s curious rehandling of Romeo and Juliet which he Latinized as The History and Fall of Caius Marius produced at Dorset Garden in the autumn of 1679, the Syrian witch Martha only appears for a moment to prophesy good fortune to Marius and to introduce a dance of spirits by the waving of her wand.

Charles Davenant’s operatic Circe (Dorset Garden, March, 1676-7) is an amazing distortion of mythological story. There are songs without number, a dance of magicians, storms, dreams, an apparition of Pluto in a Chariot drawn by Black Horses, but all these are very much of the stage, stagey, born of candle-light and violins, hardly to be endured in cold print. Ragusa, the Sorceress in Tate’s Brutus of Alba: or the Enchanted Lovers (Dorset Garden, May, 1678) is a far more formidable figure. Tate has managed his magic not without skill, and the conclusion of Act III, an incantation, was deservedly praised by Lamb. Curiously enough the plot of Brutus of Alba is the story of Dido and Æneas, Vergil’s names being altered “rather than be guilty of a breach of Modesty,” Tate says. But Tate supplied Henry Purcell with the libretto for his opera Dido and Æneas, wherein also witches appear. It must not be forgotten that Macbeth was immensely popular throughout the whole of the Restoration period, when, as has been noted above, the witch scenes were elaborated and presented with every resource of scenery, mechanism, dance, song, and meretricious ornament. Revival followed revival, each more decorative than the last, and the theatre was unceasingly thronged. Duffett undertook to burlesque this fashion, which he did in an extraordinary Epilogue to his skit The Empress of Morocco, produced at the Theatre Royal in the spring of 1674, but for all his japeries Macbeth never waned in public favour.

Spirits in abundance appear in the Earl of Orrery’s unpublished tragedy Zoroastres, the principal character being described as “King of Persia, the first Magician.” He is attended by “several spirits in black with ghastly vizards,” and at the end furies and demons arise shaking dark torches at the monarch whom they pull down to hell, the sky raining fire upon them. It was almost certainly never acted, and is the wildest type of transpontine melodrama.

Edward Ravenscroft’s “recantation play” Dame Dobson, or, The Cunning Woman (produced at Dorset Garden in the early autumn of 1683) is an English version of La Devineresse; ou les faux Enchantements (sometimes known as Madame Jobin), a capital comedy by Thomas Corneille and Jean Donneau de Vise. This French original had been produced in 1679, and both the stage-craft and the adroit way in which the various tricks and conjurations are managed must be allowed to be consummately clever. An English comedy on a similar theme is The Wise Woman of Hogsdon, the intricacies of which are a triumph of technique. La Devineresse was published in 1680 with a frontispiece picturing a grimalkin, a hand of glory, noxious weeds, two blazing torches and other objects beloved of necromancy. There are, moreover, eight folding plates which embellish the little book, and these have no small interest as they depict scenes in the comedy. But Dame Dobson cannot be accounted a play of witchcraft; it is no more than an amusing study of dextrous charlatanry. The protagonist herself is of that immortal sisterhood graced by Heywood’s sibyl, of whom it is said “She is a cunning woman, neither hath she her name for nothing, who out of her ignorance can fool so many that think themselves wise.”

Mrs. Behn, in her amusing comedy The Luckey Chance; or, An Alderman’s Bargain, produced at Drury Lane in the late winter of 1686, 4to, 1687, has made some play with pretended magic in the capital scenes where Gayman (Betterton) is secretly brought by the prentice Bredwel (Bowman), disguised as a devil, to the house of Lady Fulbank (Mrs. Barry). Here he is received by Pert, the maid, who is dressed as an old witch, and conducted to his inamorata’s embraces. But the whole episode is somewhat farcically treated, and it is, of course, an elaborate masquerade for the sake of an intrigue.

Shadwell in 1681 took Witchcraft seriously, and notwithstanding the half-hearted disclaimer in his address “To the Reader” that prefaces The Lancashire Witches I think he was sensible enough to recognize the truth which lies at the core of the matter in spite of the grotesqueness of the formulæ and spells doting hags and warlocks are wont to employ. Witchcraft was still a capital offence when some fifteen years later Congreve lightly laughed it out of court. Foresight (Love for Love), “an illiterate old Fellow, peevish and positive, superstitious, and pretending to understand Astrology, Palmistry, Phisiognomy, Omens, Dreams, etc.,” is in close confabulation with his young daughter’s Nurse, when Angelica his niece trips in to ask the loan of his coach, her own being out of order. He says no, and presses her to remain at home, muttering to himself some old doggerel which bodes no good to the house if all the womenfolk are gadding abroad. The lady fleers him, twits him with jealousy of his young wife: “Uncle, I’m afraid you are not Lord of the Ascendant, ha! ha! ha!” He is obstinate in his refusal; and she retorts: “I can make Oath of your unlawful Midnight Practices; you and the Old Nurse there.... I saw you together, through the Key-hole of the Closet, one Night, like Saul and the Witch of Endor, turning the Sieve and Sheers, and pricking your Thumbs to write poor innocent Servants’ Names in Blood about a little Nutmeg-Grater, which she had forgot in the Caudle-Cup.” “Hussy, Cockatrice,” storms the old fellow beside himself with rage. Angelica mocks him even more bitterly, accuses him and the Nurse of nourishing a familiar, “a young Devil in the shape of a Tabby-Cat,” and with a few last thrusts she departs, trilling with merriment, in a sedan-chair.

To return for a brief space to an earlier generation when it would have hardly been possible, or at least highly inadvisable, to treat Witchcraft in this blithesome mood, of two plays that would almost certainly have been of great interest in this connexion we have only the names, The Witch of Islington, acted in 1597, and The Witch Traveller, licensed in 1623.

In addition to The Masque of Queens, which as has already been noted, served to some extent for a model to Shadwell when inditing his encyclopædic notes on magic, Ben Jonson in that sweet pastoral The Sad Shepherd introduces a Scotch witch, Maudlin. The character is drawn with vigorous strokes; realism mingles with romance.

During the quarrel scene which opens The Alchemist Face threatens Subtle:

I’ll bring thee, rogue, within The statute of sorcerie, tricesimo tertio Of Harry the Eight.

Dapper the gull asks Subtle for a familiar, as Face explains (I, 2):

Why, he do’s aske one but for cups, and horses, A rifling flye: none o’ your great familiars.

And later in order to trick him thoroughly Dol Common appears as the “Queene of Faerie.” The Queen of Elphin or Elfhame, who is particularly mentioned in the Scotch witch-trials, seems to be identical with the French Reine du Sabbat. In 1670 Jean Weir confessed: “That when she keeped a school at Dalkeith, and teached childering, ane tall woman came to the declarant’s hous when the childering were there; and that she had, as appeared to her, ane chyld upon her back, and one or two at her foot; and that the said woman disyred that the declarant should imploy her to spick for her to the Queen of Farie, and strik and battle in her behalf with the said Queen, (which was her own words).”

Beaumont and Fletcher afford us but few instances of witchcraft in the many dramas that conveniently go under their names. We have, it is true, a she-devil, Lucifera, in The Prophetess, but the incident is little better than clowning. Delphia herself is a severely classical pythoness far removed from the Sawyers, Demdikes, and Dickensons Sulpitia, in The Custom of the County dons a conjurer’s robe and at Hippolita’s bidding blasts Zenocia almost to death by her spells, but yet she is more bawd than witch. Peter Vecchio in The Chances, “a reputed wizard,” is as sharp and cozening a practitioner as Forobosco, the mountebank, a petty pilferer, who is exposed and sent to the galleys at the end of The Fair Maid of the Inn; or Shirley’s Doctor Sharkino whom silly serving-men consult about the loss of silver spoons and napkins; or Tomkis’s Albumazar; nay, Jonson’s Subtle himself.

In Marston’s Sophonisba (4to, 1606) appears Erictho, borrowed from Lucan. The Friar in Chapman’s Bassy d’Ambois (4to, 1607) puts on a magician’s habit, and after a sonorous Latin invocation raises the spirits Behemoth and Cartophylax in the presence of Bussy and Tamyra.

A far more interesting drama than these is Shirley’s S. Patrick for Ireland, acted in Dublin, 1639-40, which has as its theme the conversion of Ireland by S. Patrick and the opposition of the Druids under their leader Archimagus. The character of S. Patrick moves throughout with a quiet spiritual dignity that has true beauty, and the magicians in their baffled potency for evil are only less effective. This drama is a work of stirling merit, to which I would unhesitatingly assign a very high place in Shirley’s theatre. We are shown the various attempts upon S. Patrick’s life: poison is administered in a cup of wine, the Saint drinks and remains unharmed; Milcho, a great officer, whose servant S. Patrick once was, locks him and his friends in a house and fires it. The Christians pass out unscathed through the flames which devour the incendiary. In the last scene whilst S. Patrick sleeps Archimagus summons a vast number of hideous serpents to devour him, but the Apostle of Ireland wakes, and expels for ever all venomous reptiles from his isle, whereon the earth gapes and swallows the warlock alive. Particularly impressive is the arrival of S. Patrick, when as the King and his two sons, his druids and nobles, are gathered in anxious consultation at the gates of their temple, they see passing in solemn procession through the woods a fair company with gleaming crosses, silken banners, bright tapers and incense, what time the sweet music of a hymn strikes upon the ear:

Post maris sæui fremitus Iernæ (Nauitas cœlo tremulas beante) Uidimus gratum iubar enatantes Littus inaurans.

(Now that we have crossed the fierce waves of ocean to Ireland’s coast, and Heaven has blessed its poor fearful wanderers, wending our way along with joy do we see a sunbeam of light gilding these shores.)

As Marlowe’s Dr. Faustus has already been treated in this connexion it may not be altogether impertinent very briefly to consider some three or four other Elizabethan plays in which the Devil appears among the Dramatis Personæ, even if he act no very prominent part. These for the most part fluctuate between the semi-serious and merest buffoonery. Thus the prologue of The Merry Devil of Edmonton (4to, 1608), in which the enchanter Peter Fabell tricks the demon who has come to demand the fulfilment of his contract, is at the opening managed with due decorum, but it soon adopts a lighter, and even trivial, vein. William Rowley’s The Birth of Merlin, or The Childe hath found his Father (not printed until 1662) is a curious medley of farce and romance, informed with a certain awkward vigour and not wholly destitute of poetry. Dekker’s If it be not good, the Divel is in it (4to, 1612), which may be traced to the old prose History of Friar Rush, depicts the exploits of three lesser fiends who are dispatched to spread their master’s kingdom in Naples. It is an unequal play, the satire of which falls very flat, since it is obvious that the poet was not sincere in his extravagant theme.

Ben Jonson’s The Devil is an Ass, acted in 1616, is wholly comic. Pug, “the less devil,” who visits the earth, and engages himself as servant to a Norfolk squire, Fabian Fitzdottrel, is hopelessly outwitted on every occasion by the cunning of mere mortals. Eventually he finds himself lodged in Newgate, and in imminent danger of the gallows were he not rescued by the Vice, Iniquity, by whom he is carried off rejoicing to the nether regions. His fate may be compared with that of Roderigo in Wilson’s excellent comedy Belphegor: or, The Marriage of the Devil (produced at Dorset Garden in the summer of 1690), who with his two attendant devils flies back to his native hell to escape the woes of earth.

In The Devil’s Charter, however, by Barnaby Barnes (1607), we have what is undoubtedly a perfectly serious tragedy, which if not exactly modelled upon, at least owes many hints to Marlowe’s Faustus. It is flamboyant melodrama and wildly unhistorical throughout, a very tophet of infernal horror. The chief character is a loathsome caricature of Pope Alexander VI, and, as we might expect, all the lies and libels of Renaissance satirists and Protestant pamphleteers are heaped together to portray an impossible monster of lust and crime. The filthiest scandals of Burchard, Sanudo, Giustiniani, Filippo Nerli, Guicciardini, Paolo Giovio, Sannazzaro and the Neapolitans, have been employed with one might almost say a scrupulous conscientiousness. The black art, in particular, occupies a very prominent place in these lurid scenes. Alexander has signed a bond with a demon Astaroth, and it is to this contract that all his success is ascribed. In Act IV there is a long incantation when the Pope puts on his magical robes, takes his rod and pentacle, and standing within the circle he has traced conjures in strange terms, commencing a Latin exorcism which tails off into mere gibberish. Various devils appear, and he is shown a vision of Gandia’s murder by Cæsar, with other atrocities. At the climax of the piece we have the banquet with Cardinal Adrian of Corneto, and whilst the guests talk “The Devill commeth and changeth the Popes bottles.” The Borgias are poisoned, and in a far too protracted “Scena Ultima” Alexander discourses and disputes frantically with the demons who appear to mock and torment him. There is the old device of an ambiguous contract; presently a “Devil like a Poast” enters winding a horn to summon the unhappy wretch, who raves and shrieks out meaningless ejaculations as he is dragged away amid thunder and lightning. This sort of thing pandered to the most brutalized appetites of the groundlings, and The Devil’s Charter may be summed up as a disgusting burlesque not without its quota of vile stuff that is so repulsive as to be physically sickening.

Upon a careful consideration of those seventeenth-century plays which have Witchcraft as their main theme, and leaving on one side, for our purpose, the essentially romantic treatment of the subject, however realistic some details of the picture may be, it is, I think, beyond dispute that The Witch of Edmonton in the figure of Mother Sawyer offers us the best contemporary illustration of the Elizabethan witch. The drama itself is one of no ordinary merit and power, whilst the understanding and restraint which set the play apart from its fellows also raises it to the level of genuine tragedy. It should be noticed that we see a witch, so to speak, in the process of making. Mother Sawyer is in truth the victim of the prejudices of the village hinds and ignorant yokels. When she first appears it is merely as a poor old crone driven to desperation by her brutal neighbours; the farmers declare she is a witch, and at length persecution makes her one. She is malignant and evil enough once the compact with the demon has been confirmed; she longs from the first to be revenged upon her enemies and mutters to herself “by what art May the thing called Familiar be purchased?” But, in one sense, she is urged and hounded to her destiny, and the authors, although never doubting her compact with the powers of darkness, her vile and poisonous life, show a detached but very real sympathy for her. It is this touch of humanity, the pathos and pity of the poor old hag, repulsive, wicked, and baleful as she may be, which must place The Witch of Edmonton in my opinion among the greatest and most moving of all Elizabethan plays.

It is no pleasant task to turn now to the theatre of the eighteenth century in this connexion. The witch became degraded; she was comic, burlesqued, buffooned; a mere property for a Christmas pantomime: Harlequin Mother Bunch, Mother Goose, Harlequin Dame Trot, Charles Dibdin’s The Lancashire Witches, or The Distresses of Harlequin whose tinsel, music, and mummery drew all the macaronis and cyprians in London to the Circus during the winter of 1782-3.

Some subtle premonition of the great success of Harrison Ainsworth’s powerful story The Lancashire Witches—for this and the macabre Rookwood are probably the best of the work of a talented writer now unduly depreciated and decried—seems to have suggested to the prolific Edward Fitzball his “Legendary Drama in Three Acts,” The Lancashire Witches, A Romance of Pendle Forest, produced at the Adelphi Theatre, 3 January, 1848. It was quick work, for it was only a month before, 3 December, 1847, that Ainsworth, writing to his friend Crossley of Manchester, states that he has accepted the liberal offer of the Sunday Times—£1000 and the copyright to revert to the author on the completion of the work—that his new romance The Lancashire Witches should make its appearance as a serial in the paper. He had already sketched out the plan, and he must have given Fitzball an idea of this, or at least have allowed the dramatist the use of some few rough notes, for although the play and the novel have little, one might say nothing essential, in common, the chief character in the theatre, Bess of the Woods, “140 years old, formerly Abbess of S. Magdalen’s, doomed for her crimes to an unearthly age,” is none other than the anchoress Isolde de Heton. The fourth scene of the second act presents the ruins of Whalley Abbey by moonlight. During an incantation the picture gradually changes; the broken arches form themselves into perfect masonry; the ivy disappears from the windows to show the ruby and gold of coloured glass; the decaying altar glitters with piled plate and the gleam of myriad tapers. A choir of nuns rises from the grave to dance with spectral gallants. Among the votaries are Nutter, Demdike, and Chattox “Three Weird Sisters, doomed for their frailties to become Witches.” But they utter no word, and have no part save this in the action. This scene must have proved extraordinarily effective upon the stage. It owes much to the haunted convent in Meyerbeer’s Robert le Diable, produced at the Académie Royale in November, 1831, and given in a piratical form both at Drury Lane and Covent Garden within a few weeks. Nor is it comparable to its original. In Fitzball’s melodrama O. Smith appeared as Gipsy Dalian, a new character; and Miss Faucit (Mrs. Bland) as Bess of the Woods. The play, for what it is, a luridly theatrical and Surrey-side sensation, has merit; but to speak of it in the same breath as Middleton or even as Barnes would be absurd.

Shelley’s genius has with wondrous beauty translated for us scenes from Calderon’s El Magico Prodigioso, one of the loveliest songs of the Spanish nightingale. On another plane, admittedly, but yet, I think, far from lacking a simple comeliness of its own and surely not without most poignant pathos, is Longfellow’s New England Tragedy Giles Corey of the Salem Farms. The honest sincerity of Cotton Mather, the bluff irascible heartiness of Corey himself, the inopportune scepticism of his wife—which to many would seem sound common sense—the hysteria of Mary Walcot, the villainy of John Gloyd, all these are sketched with extraordinary power, a few quiet telling touches which make each character, individual, alert, alive.

In the French theatre we have an early fourteenth-century Miracle de Nostre Dame de Robert le Dyable, and in 1505 was acted Le mystère du Chevalier qui donna sa femme au Diable, à dix personnages. As one might well expect during the long classical period of the drama Witchcraft could have found no place in the scenes of the French dramatists. It would have been altogether too wild, too monstrous a fantasy. And so it is not until the 24 floréal, An XIII (11 June, 1805) that a play which interweaves sorcery as its theme is seen at the Théâtre français, when Les Templiers of Raynouard was given there. A few years later Le Vampire, a thrilling melodrama by Charles Nodier and Carmouche, produced on 13 August, 1820, was to draw all idle Paris to the Porte-Saint-Martin. In 1821 two facile writers quick to gauge the public appetite, Frédéric Dupetit-Mèré and Victor Ducagne, found some favour with La Sorcière, ou l’Orphelin écossais. Alexandre Dumas, and one of his many ghosts Auguste Maquet, collaborated (if one may use the term) in a grandiose five-act drama Urbain Grandier, 1850. La Sorcière Canidie, a one-act play by Aurélien Vivie, produced at Bordeaux in 1888 is of little account. La Reine de l’Esprit (1891) of Maurice Pottecher is founded to some extent on the Comte de Gabalis, whilst the same author’s three-act Chacun cherche son Trésor, “histoire des sorciers” (1899) was not a little helped by the music of Lucien Michelet. There are many excuses for passing over with a mere mention Les Noces de Sathan (1892), a “drama ésoterique,” by Jules Bois, and Les Basques ou la Sorcière d’Espelette, a lyric drama in three acts by Loquin and Mégret de Belligny, produced at Bordeaux in 1892, has an interest which is almost purely local. Alphonse Tavan’s Les Mases (sorciers), a legendary drama of five acts of alternating prose and verse seen in 1897 was helped out by every theatrical resource, a ballet, chorus, mechanical effects, and confident advertisement. Serge Basset’s Vers le Sabbat “évocation de sorcellerie en un acte” which appeared in the same year need not be seriously considered. Nor does an elaborate episode “Le Sabbat et la Herse Infernale,” wherein Mons. Benglia appeared as Satan, that was seen in the Folies Bergère revue, Un Soir de Folie, 1925-6, call for more than the briefest passing mention.

In more recent days Victor Sardou’s La Sorcière is a violent, but effective, melodrama. Produced at the Théâtre Sarah-Bernhardt, 15 December, 1903, with De Max as Cardinal Ximenes and Sarah Bernhardt as the moresque Zoraya, it obtained a not undeserved success. The locale of the tragedy is Toledo, anno domini 1506; Act IV, the Inquisition scene; and Act V, the square before the Cathedral with the grim pyre ready for the torch, were—owing to the genius of a great actress—truly harrowing. Of course it is very flamboyant, very unbalanced, very unhistorical, but in its gaudy theatrical way—all the old tricks are there—La Sorcière had an exciting thrill for those who were content to be unsophisticated awhile.

John Masefield’s adaptation from the Norwegian of Wiers-Jennsen, The Witch, a drama in four acts, is a very different thing. Here we have psychology comparable to that of Dekker and Ford. Nor will the performances of Miss Janet Achurch as Merete Beyer and Miss Lillah McCarthy as Anne Pedersdotter easily be forgotten. As a picture of the horror of Witchcraft in cold Scandinavia, the gloom and depression of formidable fanaticism engendered by Lutheran dogma and discipline with the shadow of destiny lowering implacably over all, this is probably the finest piece of work dealing in domestic fashion with the warlock and the sorceress that has been seen on the English stage since the reign of wise King James three hundred years ago.

NOTES TO CHAPTER VII

The Floralia, the most wanton of Roman festivals, commenced on the fourth day before the Kalends of May, and during these celebrations the spectators insisted that the mimæ should play naked, “agebantur [Floralia] a meretricibus ueste exutis omni cum uerborum licentia, motuumque obscænitate,” says the old commentator on Martial I, 1. “Lasciui Floralia laeta theatri” Ausonius names them, De Feriis Romanis, 25. Lactantius, De Institutionibus Diuinis, I, 20, writes: “Celebrantur ergo illi ludi cum omni lasciuia, conuenientes memoriæ meretricis. Nam praeter uerborum licentiam, quibus obscænitas omnis effunditur; exuuntur etiam uestibus populo flagitante meretrices; quæ tunc mimorum funguntur officio; et in conspectu populi usque ad satietatem impudicorum luminum cum pudendis motibus detinentur.” Both S. Augustine and Arnobius reprehend the lewdness of these naked dances. At Sens during the Feast of Fools, when every licence prevailed, men were led in procession nudi. Warton (History of English Poetry, by T. Warton, edited by W. C. Hazlitt, 4 vols., 1871), II, 223, states that in the Mystery Plays “Adam and Eve are both exhibited on the stage naked, and conversing about their nakedness; this very pertinently introduces the next scene, in which they have coverings of fig-leaves.” In a stage-direction of the Chester Plays we find: “Statim nudi sunt.... Tunc Adam et Eua cooperiant genitalia sua cum foliis.” Chambers, The Mediæval Stage, II, 143, doubts whether the players were actually nude, and suggests a suit of white leather. Warton, however, is probably right.

Phales was an early deity, very similar to Priapus, and closely associated with the Bacchic mysteries. For the refrain see The Acharnians, 263-265.

See Callot’s series of character-etchings, I Balli di Sfessanio.

Not to be confused with the printer Fust, as was at one time frequently supposed.

In Marlowe’s play Faust welcomes “German Valdes and Cornelius.” Who Valdes is has not been satisfactorily explained. The suggestion of Dr. Havelock Ellis that Paracelsus seems intended is no doubt correct.

Translated from the Middle Dutch by Harry Morgan Ayres, with an Introduction by Adriaan J. Barnouw. The Dutch Library, The Hague: Martinus Nijhoff. 1924.

The International Theatre Society gave a private subscription performance of Mary of Nimmegen at Maskelyne’s Theatre on Sunday, 22 February, 1925. But such a play, presenting crowded scenes of burgher life, the streets, the market-place, to be effective demands a large stage and costly production.

Meroe is the hag “saga et diuina” in Apuleius, Metamorphoseon, I.

Macbeth was tinkered at almost from the first. Upon the revival of the play immediately after the Restoration the witch scenes were given great theatrical prominence. 7 January, 1667, Pepys declared himself highly delighted with the “divertissement, though it be a deep tragedy.”

The Witch of Edmonton was revived under my direction for two performances at the Lyric Theatre, Hammersmith, 24 and 26 April, 1921. Sybil Thorndike played the Witch, Russell Thorndike, the Familiar; Ion Swinley, Frank Thorney; Edith Evans, Ann Ratcliffe; and Frank Cochrane, Cuddy Banks.

4to 1634: Stationers’ Register, 28 October.

In a famous Scotch trial for witchcraft, 1661, Jonet Watson of Dalkeith confessed “that the Deivill apeired vnto her in the liknes of ane prettie boy, in grein clothes.”

Liber III. De Magis et Maleficis Finnorum.

Tegue o’ Divelly was acted by Antony Leigh, the most famous comedian of his day, and an intimate friend of Shadwell.

Curiously enough Halliwell in The Poetry of Witchcraft, a private reprint of Heywood and Shadwell’s plays, 80 copies only, 1853, has not reproduced the italic letter but gives all the dialogue in roman to the great detriment of this edition.

Licensed for printing 2 November, 1672, and published quarto with date 1673.

At a later revival Ismeron’s recitative “Ye twice ten hundred Deities” was set by Purcell.

Dryden’s. He wrote the first scene of the first act, the whole of the fourth act, rather more than one-half of act five, and Lee is responsible for the rest of the tragedy.

For a full analysis and critical examination of Zoroastres see my article in the Modern Language Review, XII, Jan., 1917.

The title-rôle Dame Dobson was played by Mrs. Corey, a mistress of broad comedy, who was much admired for her humour by Samuel Pepys.

Mrs. Behn owes a hint to Shirley’s The Lady of Pleasure, licensed by Sir Henry Herbert, 15 October, 1635; 4to. 1637. It must be confessed that she has managed her scenes with more wit and spirit than the older dramatist, whose charming verse is perhaps too seriously poetical for the actual situation.

George Sinclar, Satan’s Invisible World Discovered, 1685. Reprint, Edinburgh, 1871. Supplement, I, p. xii.

The Maid’s Revenge, acted 1626, printed 1639.

Compare Mopus in Wilson’s The Cheats (acted in 1662); Stargaze in The City Madam; Rusee, Norbrett, and their accomplices in Rollo; Iacchelino in Ariosto’s Il Negromante; and a score beside.

Sir Adolphus Ward, English Dramatic Literature, 1899, II, 465, says that Langbaine wrongly supposed the source of this play to be “Machiavelli’s celebrated Novella on the marriage of Belphegor.” But this is hardly correct. Langbaine wrote: “The beginning of his Play seems to be writ in imitation of Matchiavel’s Novel of Belphegor: where Pluto summons the Devils to Councel.”

For a fitting account of Alexander VI see Le Pape Alexandre VI et les Borgia, Paris, 1870, by Père Ollivier, O.P.; also Leonetti Papa Alessandro VI secondo documenti e carteggi del tempo, 3 vols., Bologna, 1880. Chronicles of the House of Borgia, by Frederick, Baron Corvo, 1901, may be studied with profit. Monsignor de Roo’s Material for a History of Pope Alexander VI, 5 vols., Bruges, 1924, is of the greatest value, and completely authoritative.

The murderer of the Duke of Gandia is unknown to history, if not to historians.

The songs only are printed, 8vo, 1783.

Fosbrooke, British Monachism, says that in the reign of Henry VI one Isolde de Heton petitioned the King to let her be admitted as an anchoress in the Abbey of Whalley. But afterwards she left the enclosure and broke her vows, whereupon the King dissolved the hermitage.

The incidents are historically correct. See Cotton Mather’s Wonders of the Invisible World. Corey refusing to plead was pressed to death.

Originally produced 10 October, 1910, at the Royalty, Glasgow: in London, 31 January, 1911, at the Court. Revived at the Court, 29 October, 1913, when it ran for a month, and was afterwards included in the subsequent three weeks’ repertory season.

BIBLIOGRAPHY

This Bibliography does not aim at anything beyond presenting a brief and convenient hand-list of some of the more important books upon Witchcraft. It does not even purport to give all those monographs to which reference is made in the body of this study. A large number of books I have thought it superfluous to include. Thus I have omitted general works of reference such as the Encyclopædia Britannica, Du Cange’s Glossarium ad scriptores mediæ et infimæ latinitatis, Dugdale’s Monasticon; daily companions such as the Missal, the Breviary, the Bible; Homer, Vergil, Horace, Ovid, Petronius, Lucan; Shakespeare, Marlowe, Ford, Dryden, Burton’s Anatomy of Melancholy, and English classics; those histories which are on every library shelf, Gibbon, Lingard, Ranke; and such histories as the Cambridge Modern History.

On the other hand, I have of purpose included various books which may not seem at first sight to have much connexion with Witchcraft, although they are, as a matter of fact, by no means impertinent. In order to appreciate this vast subject in all its bearings, even the desultory or amateur investigator should at least be fairly grounded in theology, philosophy, and psychology. The student must be a capable theologian.

I have devoted some particular attention to the works of the demonologists, now almost universally neglected, but a close study of which is essential to the understanding of occultism and the appreciation of the grave dangers that may lurk there.

I am only too conscious of the plentiful lacunæ in this Bibliography. However, to attempt anything like a complete catalogue—if, indeed, it were possible to essay so illimitable a task—would involve the listing of very many thousands of books, and would itself require no inconsiderable a tale of volumes.

I need hardly point out that side by side with works of the highest importance it has been found necessary to include a few of no great value, which yet have their use to illustrate some one point or special phase.

GENERAL

CAILLET, ALBERT L. Manuel bibliographique des sciences psychiques ou occultes, science des Mages, hermétique, astrologie, Kabbale, Francmaçonnerie, médecine ancienne, mesmérisme, sorcellerie, singularités, etc. 3 vols. Paris, 1913.

GRÆSSE, JOHAN GEORG THEODOR. Bibliotheca magica et pneumatica. Leipzig, 1843. (In spite of obvious defects a very valuable bibliography.)

YVE-PLESSIS, R. Bibliographie française de la sorcellerie. Paris, 1900. (An immense and exhaustive work on French books.)

AARON THE GREEK [Simon Blocquel]. La Magie rouge. Paris, 1821.

ABNER, THEODORE. Les apparitions du Diable. Brussels, 1879.

ACONTIUS. Stratagemata Satanæ. Libri VIII. Basle, 1565.

Acta Sanctorum. Par les Bollandistes. Antwerp, Tongerloo, Brussels, 1644 sqq. Reprinted, Paris, 1863 sqq.

ADHÉMAR DE CHABANNES. Chronicle: in Monumenta Germaniæ historica. Ed. G. A. Pertz, etc. Vol. IV.

AGOBARD, S. Opera omnia. Migne, Patrologia latina. Vol. CIV.

AGRIPPA, HEINRICH CORNELIUS. La philosophie occulte de Henr. Corn. Agrippa ... traduite du latin [par A. Levasseur]. 2 vols. Hague, 1727.

Œuvres magiques ... mises en français par Pierre d’Aban. Rome, 1744. (Of the last rarity. There are other editions, Liège, 1788; Rome, 1800; Rome, 1744 (circa 1830); but all these are extremely scarce.)

ALANUS (Alain de Lille). Aduersus hæreticos et Waldenses. Ed. J. Masson. Paris, 1612.

ALANUS, HENRICUS. Ciceronis de Divinatione et de Fato. 1839.

ALBERT, LE PETIT. Alberti Parui Lucii libellus de mirabilibus Naturæ arcanis. (This treatise which tells how to confect philtres, make talismans, use the hand of glory, discover treasures, etc., has been very frequently translated into French, generally under the running title Les secrets merveilleux de la magie naturelle et cabalistique....)

BL. ALBERTUS MAGNUS, O.P. Opera omnia. Ed. Father Peter Jammy, O.P. 21 vols. Lyons, 1651, etc.

De alchimia. (This treatise is said to be doubtful.)

De secretis mulierum. (This work is certainly not from the pen of the great Dominican doctor, to whom, however, it was universally ascribed. There are a vast number of editions, and translations, especially into French. Les secretz des femmes et homes ... stampato in Torino par Pietro Ranot, N.D. circa 1540. Les secrets admirables du grand Albert. Paris, 1895.)

Commentaria. Lib. IV, dist. 34. An maleficii impedimento aliquis potest impediri a potentia cocundi. (Nœud de l’aiguillette.)

ALEXANDER III, POPE. Epistolæ apud Regesta R. R. Pontificum. Nos. 10, 584-14, 424. Ed. Jaffé. And Löwenfeld’s Epistolæ Pontif. Rom. ineditæ. Leipzig, 1885.

ALEXIS. Secreti del reverendo Donno Alessio Piemontese. Venice, 1555. (Attributed by Girolamo Muzio to the alchemist Girolamo Ruscelli.)

ALLARD, PAUL. Histoire des persécutions. 5 vols. Paris, 1892.

Julien l’Apostat. 3 vols. Paris, 1900.

ALPHONSUS LIGUORI, S. Theologia Moralis. 9 vols. Malines, 1828. Also ed. P. Gaudé, C. SS. R. Rome, 1905.

ALVARO, PELAYO. De Planctu Ecclesiæ. Venice, 1560.

AMBROISE DA VIGNATE (c. 1408). Tractatus de Hæreticis. Rome, 1581.

AMBROSE, S. Opera omnia. Ed. Paolo Angelo Ballerini. 6 vols. Folio. Milan, 1875.

ANANIA, GIOVANNI LORENZO. De Natura Dæmonum. Apud Vol. II. Malleus Maleficarum. 1669.

Anonymi Gesta Francorum et Aliorum Hierosolymitanorum. Oxford.

ANTONELLI, G. PROF. Lo spiritismo. Fede e Scienza, II. 11, 12. Rome.

ANTONINUS, O. P. S. Confessionale. Florence, 1496.

ANTONIO A SPIRITU SANCTO, O.D.C. Directorium Mysticum. Paris, 1904.

AREMI (LE SAGE). Secrets de vieux Druide. Lille, 1840.

ARETINI, ANGELO. Tractatus de maleficiis. 1521.

ARIES, MARTIN. De superstitionibus maleficorum. Rome, 1559.

ARIMINENSIS, AUGUSTINUS. Additiones in Angeli Aretini Tractatum de maleficiis. Milan, 1514.

ARNAULD DE VILLENEUVE. De Maleficiis. Lyons, 1509.

ARNOULD, ARTHUR. Histoire de l’Inquisition. Paris, 1869.

AROUX. Mystères de la Chevalerie et de l’amour platonique. 1857-8.

ARPE (PETR. FRID.). De Prodigiosis Naturæ et Artis Operibus Talismanes et Amuleta. Hamburg, 1717.

ATHANASIUS, S. Opera omnia. Migne, Pat. Græci. Vols. XXIII-XXVIII.

ATWOOD, M. A. A Suggestive Inquiry into the Hermetic Mystery.

AUGUSTINE, S. Opera omnia. Migne, Pat. Lat. Vols. XXXIX-XLVII.

De Ciuitate Dei. Ed. J. E. C. Welldon, D.D., Dean of Durham. 2 vols. 1924. (The introduction and appendices must be used with caution.)

Confessiones. Ed. P. Knöll. Corpus Scriptorum Eccl. Latinorum (Vienna.) XXXIII.

D’AUTUN, JACQUES. L’Incredulité savante. Lyons, 1674.

D’AVALLON, ANDRÉ, ET CONDIS. Dictionnaire de droit canonique.

AZPILCEUTA, MARTIN. Opera omnia. 3 vols. Lyons, 1589.

BACO, R. De secretis operibus magiæ. Paris, 1542.

BACON, ROGER. Epistola de secretis operibus. Hamburg, 1608; 1618. (The same work as De mirabili potestate artis et naturæ et de nullitate magiæ. Paris, 1542; Oxford, 1604; London, 1859.)

BAISSAC, JULES. Les grands jours de la sorcellerie. Paris, 1890.

BALLERINI, ANTONIO, S.J. Opus theologicum morale. 7 vols. Prati, 1892.

BANG. Norske Hexeformularer. Christiania, 1902.

BARONIUS, CESARE VEN. Annales ecclesiastici. 38 vols. Lucca, 1738-59.

BARRETT. Magus or Celestial Intelligencer; Being a complete system of Occult Philosophy, etc. 1801.

BASIL, S. Opera omnia. Paris, 1839.

BASIN, BERNARDUS. De artibus magicis. 1482; and Paris, 1506.

BECANUS, MARTIN, S.J. Opuscula Theologica sive Controversiæ Fidei inter Catholicos et Hæreticos hujus temporis. Duaci, 1634.

BEER, M. Social Struggles in the Middle Ages. London, 1924.

BEKKER, BALTHASAR. De Betoverde Wereld. 4 vols. Amsterdam, 1691-93.

BENEDICT XIII. Vita del Sommo Pontefice Benedetto XIII. Venezia, 1737.

BENEDICT XIV, POPE. De Beatificatione et Canonizatione. 9 vols. Rome, 1787.

BENOIST, J., O.P. Histoire des Albigeoises et des Vaudois. Paris, 1691.

BERNARD, S. Opera omnia. Migne, Pat. Lat. CLXXXII-CLXXXV.

BERNARD OF COMO, O.P. Lucerna inquisitorum hæreticæ prauitatis ... et eiusdem Tractatus de Strigibus.... Milan, 1566; Rome, 1584.

BERNARD OF LUXEMBURG, O.P. Catalogus hæreticorum omnium. Erfurt, 1522.

BERTAGNA, J. B. De casuum reseruatione in Sacramento Pœnitentiæ. Turin, 1868.

BERTHIER, O.P. L’Étude de la Somme Théologique de S. Thomas d’Aquin. Paris, 1905. (Appendix III. Spiritisme et hypnotisme d’après S. Thomas.)

BESTERMAN, THEODORE. Crystal-Gazing.

BIEL, GABRIEL. Supplementum in 28 distinctiones ultimas 4ti magistri sententiarum. (1486.) Basle, 1520.

BINSFELD, PETER. De Confessionibus Maleficorum. Treves, 1589.

BODIN, JEAN. De la démonomanie des sorciers. Paris, 1580.

Le fleav des demons et sorciers. Nyort, 1616.

BOGUET, HENRY. Discours des Sorciers. 3rd ed. Lyons, 1590.

BOISSARDUS, JAN. JAC. De Diuinatione et Magicis Prasetigiis. Oppenheimii, 1615.

BONAVENTURA, S. Opera omnia. 10 vols. Quaracchi, 1882-1902.

BRAND, J. Observations on Popular Antiquities. 2 vols. 1813.

BRETT, G. S. A History of Psychology. Vol. I, Ancient and Patristic; Vol. II, Mediæval and Early Modern; Vol. III, Modern Psychology.

BROGNOLI, O.F.M. Alexicacon, hoc est de maleficiis. Venice, 1714.

BRUNUS, CONRADUS. De hæreticis et schismaticis. Rome, 1584.

BUDGE, SIR E. A. WALLIS. Tutankhamen: Amenism, Atenism, and Egyptian Monotheism, with Hieroglyphic Texts of Hymns to Amen and Aten.

Egyptian Magic. Third Impression. London, N.D. .

Bullarium Papæ Benedicti XIV. Rome, 1746.

BURCHARD, WORMACIENSIS. Decretum. Migne, Pat. Lat. Vol. CLX.

BURKITT, F. G. The Religion of the Manichees. Cambridge, 1925.

BUTLER, ALBAN. Lives of the Saints. 1756-9; 2 vols. Dublin, 1833.

BZOVIUS, A. Historiæ Ecclesiasticæ. Apud Zilettum, q.u.

CÆSALPINUS, ANDREAS. Dæmonum inuestigatio. Florence, 1580.

CAIETANUS, THOMAS. De Maleficiis. 1500.

CALMET, AUGUSTIN DOM, O.S.B. Traité sur les Apparitions des Esprits, et sur les Vampires. 2 vols. Paris, 1751.

CAPPELLO, S.J., FELIX M. De Censuris. Rome, 1919.

CARENA. Tractatus de officio Sanctæ Inquisitionis. Lyons, 1669.

CASSINIS, SAMUEL DE. Question de la strie. 1505.

CAUZ, C. F. DE. De Cultibus Magicis. 1771.

CHARLEY, T. News from the Invisible World. Wakefield, n.s. (circa 1850).

CHRYSOSTOM, S. JOHN. Opera omnia Græce. Edidit H. Savile. 8 vols. Etonæ, 1612.

CHURCHWARD, ALBERT. The Arcana of Freemasonry.

CIRVELIUS, PETRUS. De magica superstitione. 1521.

Clementis Alexandrini Opera. 2 vols. Venice, 1757.

Collectanea Chemica. (Select Treatises on Alchemy and Hermetic Medicine.) 1893.

COLLIN DE PLANCY, J. A. S. Dictionnaire Infernal. Editio princeps. 2 vols. Paris, 1818. (I have used the sixth, and last, edition, one vol. Paris, H. Plon. 4to, 1863. The six editions differ widely from one another. This famous work is valuable, but often uncritical and even erroneous.)

COLLIUS, FRANCIS. De Animabus Paganorum. Milan, 1622.

CONCONIER. L’âme humaine. Paris, 1890.

L’hypnotisme franc. Paris, 1898.

CONDROCHIUS, BAPTISTA. De morbis ueneficis ac ueneficiis. Libri IV. Venice, 1595.

COUNCELL, R. W. Apologia Alchymiæ.

CRESPET, PÈRE CELESTINE. La haine de Sathan contre l’homme. Paris, 1590.

CROWE, CATHERINE. The Night Side of Nature. 2 vols. 1848. (A standard work; very frequently reprinted.)

CUTHBERT, O.S.F.C., FATHER. God and the Supernatural. London, 1920.

DANEAU, LAMBERT. Les Sorciers. 1574. There is an English tr. A Dialogue of Witches, 1575. [London?]

DAYNES, GILVBERT W. The Untrodden Paths of Masonic Research.

DE LANCRE, PIERRE. Tableau de l’inconstance des mavvais anges et démons. Paris, 1612.

L’incredvlité et mescréance dv sortilège. Paris, 1622.

Du Sortilège. 1627. (This is the rarest of De Lancre’s books, and very little known.)

DELASSUS, JULES. Les Incubes et les Succubes. Paris, 1897.

DELEHAYE, H., S.J. Légendes Hagiographiques. Brussels, 1906. Trans. by Mrs. V. M. Crawford as The Legends of the Saints. (The Westminster Library.)

DELRIO, MARTIN ANTON, S.J. Disquisitionum Magicarum Libri Sex. Louvain, 1599.

Devil, History of the, Ancient and Modern, with a Description of the Devil’s Dwellings. Durham, 1822.

DIANA, R. P. D. ANTONINUS. Resolutiones morales. Lyons, 1633.

DIDRON, M. Iconographie chrétienne. Histoire de Dieu. Paris, 1843. Eng. tr. 2 vols, by E. J. Millington. London, 1851. Bohn’s Library.

DOBBINS, F. S. False Gods, or the Idol Worship of the World. Boston, circa 1870.

DORAT, S.J., JOSEPH. Psychologia. Vol. VI of Summa Philosophiæ Christianæ. 8 vols. Rome.

DRAGO, LUIGI VINCENZO. Il materialismo e il dogma. Fede e Scienza. IV, 40 Rome.

DULAURE, J. A. Des Cultes qui ont précédé et amené l’idolâtrie. 1805.

Des Divinités Génératrices. Paris, 1805.

DU PREL, CARL. Tr. C. C. Massey. The Philosophy of Mysticism. 2 vols. London, 1889.

ELICH, PHILIP LUDWIG. Dæmonomagia, siue de dæmonis cacurgia. Frankfort, 1607.

ENNEMOSER, JOSEPH. The History of Magic. 2 vols. London, 1854.

ERASTUS, THOMAS. De lamiis seu strigibus. Basle, 1577.

Errores Gazariorum seu illorum qui scobam uel baculum equitare probantur. 1450.

EVENIUS, SIGISMUND. Dissertatio physica de magia. 1512.

EWICK, JOHN. De sagorum quos uulgo ueneficos appellant natura. Bremen, 1584.

EYMERIC, O.P., NICHOLAS. Directorium Inquisitorum. Rome, 1585; Venice, 1607.

FERRERES, S.J., I. B. Theologia Moralis. 11th ed. Rome, 1921.

FRANZELIN, S.J., CARDINAL I.B. De Deo Uno. Rome.

FRAZER, SIR JAMES. Folk-Lore in the Old Testament. London, 1923.

FREDERICQ, DR. PAUL. Corpus documentorum Inquisitionis hæreticæ prauitatis neerlandicæ. 5 vols. Ghent, 1889 sqq.

Geschiednes der Inquisitie de Neerlanden tot aen hare herinrichting onder Keizer Karel V (1025-1520). Ghent, 1892 sqq.

FREUD, SIGISMUND. Totem and Taboo. Resemblances between the Psychic Lives of Savages and Neurotics. London, 1919.

GAFFARELLUS, JAC. Curiositates Inauditæ. Hamburg, 1706.

GAMS, PIUS BONIFACIUS, O.S.B. Die Kirchengeschichte von Spanien. 5 vols. Regensburg, 1862.

GARRIGON-LEGRANGE, O.P., REGINALD. De Reuelatione. 2nd ed. 1921.

GAYA, LOUIS DE. Cérémonies nuptiales de toutes les nations. Paris, 1680.

GEBHART, EMILE. L’Italie mystique. Paris, 1893.

GEILER, JOHANN. Die Emeis. Dies ist das Buch von der Omeissen. 1516.

GEMELLI, O.F.M., AGOSTINO. Psicologia e Biologia. Rome, 1920.

Non Moechaberis. Milan, 1923.

GERBERT. Epistolæ. Migne. Pat. Lat. Vol. CXXXIX.

GERUASIUS OF TILBURY. Otia imperialia. Written circa 1214.

GIESSLER, J. C. L. Ecclesiastical History. Eng. tr. 1853.

GILLY, WILLIAM STEPHEN. Narrative of Researches among the Vaudois. London, 1824.

GIUSTINIANUS, BERNARDUS. Historia Generale della Monarchia Spagnuola Antica, e Moderna. Venezia, 1674.

GODELMANN, JOHAN GEORG. Disputatio de Magis. Frankfort, 1584. Tractatus de Magis. 1591.

GODWIN, WILLIAM. Lives of the Necromancers. London, 1834.

GÖRRES, JOHANN JOSEPH. Die christliche Mystik. 4 vols. 1836-42. French translation: La Mystique Divine, Naturelle, et Diabolique.... 5 vols. Paris, 1861.

GOUGENOT DES MOUSSEAUX, HENRI ROGER.

Dieu et les Dieux. Paris, 1854.

Mœurs et pratiques des Démons. Paris, 1854.

La magie au dix-neuvième siècle. Paris, 1860.

Les médiateurs et les moyens de la magie. Paris, 1863.

Les hauts phénomènes de la magie. Paris, 1864.

(Vampires; the Incubus and the Succubus.)

GOUJET, ABBÉ. Histoire des inquisitions. 2 vols. Cologne, 1759.

GREGOROVIUS, FERDINAND. Geschichte der Stadt Rom im Mittlealter. 7 vols. 5th ed. Stuttgard and Berlin, 1903 sqq.

GREGORY VII, POPE S. Epistolarum libri apud Mansi Sacrorum conciliorum nona ... collectio. Florence, 1759. Also S. Gregorii VII epistolæ et diplomata. Ed. Horoy. Paris, 1877.

GREGORY XV, POPE. Gesta Pontificum Romanorum. Venice, 1688. IV, 522-36.

GREGORY THE GREAT, POPE S. Opera omnia. Ed. J. B. Gallicoli. 17 vols. Venice, 1765-76. Reprinted by Migne. Pat. Lat. LXXV-LXXIX.

GREGORY OF NAZIANZUS, S. Opera omnia. Paris, 1609-11. Migne. Pat. Gr. 4 vols. XXXV-XXXVIII.

GREGORY OF TOURS, S. Scriptores Rerum Merouinginarum apud monumenta Germaniæ historica. I, Pt. I, pp. 1-30. 1884-5.

GRILLANDUS, PAULUS. De sortilegiis. Lyons, 1533.

GUAITA, STANISLAS DE. Essais de sciences maudites. Paris and Brussels, 1886.

GUAZZO, FRANCESCO MARIA, AMBROSIAN. Compendium Maleficarum. Milan, 1608. (One of the most valuable of the earlier writers.)

GUI, BERNARD. Practica Inquisitionis hæreticæ prauitatis. Ed. Mgr. C. Douais. Paris, 1886.

GURY, S.J., I. P. Theologia moralis. 15th ed. Rome, 1907. Cum supplemento, Acta et Decreta nouissima. 2 vols. Rome, 1915.

HALES, ALEXANDER OF. Summa uniuersæ theologiæ. Cologne, 1622.

HANSEN, J. Quellen und Untersuchungen zur Geschichte des Hexenwahns. Bonn, 1901.

HARTMANN, FRANZ. The Life of Phillippus Theophrastus Bombast, of Hohenheim, known by the name of Paracelsus, and the Substance of his Teachings. Magic, White and Black.

HASKINS, CHARLES HOMER. Studies in the History of Mediæval Science. London, 1924.

HAUBER, E. D. Bibliotheca magica et scripta magica. 1738-45.

HAURÉAU, B. Histoire de la Philosophie Scolastique. Paris, 1880.

HECKETHORN, CHARLES WILLIAM. Secret Societies of All Ages and Countries. 2 vols. London, 1897.

HEDELIN, FRANÇOIS. Des Satyres, Brutes, Monstres et Demons. Paris, 1627. Reprinted, Liseux, 1888.

HEINER, FREDERICH. De Processu Criminali Ecclesiastico. Rome, 1920.

HEISTERBACH, CÆSARIUS. Dialogus Miraculorum. Circa 1225. Reprints, 1861, 1901.

HERRMANN. Institutiones Theologiæ Dogmaticæ. 2 vols. Rome, 1914.

HETZENAUER, O.M.C., MICHAEL. Commentarius in librum Genesis. Rome, 1910.

HILDEBERT, S. Opera omnia. Paris, 1708.

HINCMAR. Opera omnia. Migne, Pat. Lat. Vols. CXXV, CXXVI.

HOCHSTRATEN, JACOB VON. Quam grauiter peccent quærentes auxilium a maleficiis. 1510.

HOFFMANN, FRIDOLIN. Geschichte des Inquisition. 2 vols. Bonn, 1878.

HOLMES, EDMOND. The Albigensian or Catharist Heresy. London, 1925.

(A truly amazing defence of the Albigensians. The author has completely misunderstood their heresies.)

HOWEY, M. OLDFIELD. The Horse in Magic and Myth. London, 1923.

HUEBER. Menologium S. Francisci. Munich, 1608.

HUGON, R. P. De Deo Uno et Trino. 2 vols. Rome.

Inquisition. Orden que Comunmente se Guarda en el Santo Oficio de la Inquisition. Valencia, 1736. (Contains all the forms and procedure of the Holy Office.)

IVES, GEORGE. A History of Penal Methods. 1914. Chapter II: “The Witch Trials.” (The whole volume is valuable.)

JACOLLIOT, LOUIS. Occult Science in India and among the Ancients.

JACQUERIUS, NICOLAS. Flagellum Dæmonum Fascinariorum. 1458.

JADEROSA, FEDERICO. Theologia Moralis. Rome, 1922.

JAUER, NICOLAUS VON. Tractatus de superstitionibus. 1405.

JENNINGS, HARGRAVE. The Rosicrucians: their Rites and Mysteries.

JORDANUS DE BERGAMO. Quæstio de strigis. 1476. MS. 3446. Bibliothèque nationale, Paris.

KELLY, EDWARD. The Alchemical Writings of Edward Kelly. Trans. from the Hamburg Edition of 1676. 1893.

KHUNRATH, H. Amphitheatrum Sapientiæ Æternæ Solius Veræ, Christiano-Kabalisticum, Diuino-Magicum, nec non Physico-Chymicum, Tertriunum, Catholicon. Hanover, 1609.

KRAKEWITZ VON, ALBERT JOACHIM. De theologia dæmonum. Wittenberg, 1715.

KRONE. Fra Dolcino und die Patarerer. Leipzig, 1844.

LAURENT-NAGOUR. Occultismus und Liebe, 1903.

LAVATER, LOYS. De spectris, lemuribus, etc. Geneva, 1570.

LEA, HENRY CHARLES. History of the Inquisition of the Middle Ages. New York, 1887; London, 1888; and 3 vols., 1906.

Superstition and Force. Philadelphia, 1866. 3rd ed., 1878; 4th ed., 1892.

Studies in Church History. Philadelphia, 1869.

History of the Inquisition in Spain. 4 vols. London, 1906-7.

The Inquisition in the Spanish Dependencies. New York, 1908.

(The works of Henry Charles Lea, lengthy and laborious as they are, must be used with the utmost caution and need continually to be corrected. They are insecure, and bitterly biased, since even when facts are not widely distorted a wrong interpretation is inevitably placed upon them. Their value and merit can but be regarded as fundamentally shaken. The following criticism will be found useful: Paul Maria Baumgarten: Die Werke von Henry Charles Lea und verwandte Bücher, 1908. Eng. tr.: H. C. Lea’s Historical Writings: A critical inquiry into their method and merit. 1909.)

LEE, FREDERICK GEORGE, D.D. The Other World. 2 vols. London, 1875.

More Glimpses of the World Unseen. 1878.

Glimpses in the Twilight. 1885.

Sights and Shadows. 1894.

(Scholarly and valuable works.)

LEHMANN. Aberglaube. 2nd ed. 1908.

LEHMKUHL, S.J., AUG. Casus conscientiæ. 2 vols. Rome, 1913.

LE LOYER, PIERRE. Discours et histoires des spectres. Paris, 1605.

LÉVI, ELIPHAS (ALPHONSE LOUIS CONSTANT). The History of Magic. Trans. by Arthur Edward Waite. 1922.

The Paradoxes of the Highest Science. (Footnotes by a Master of the Wisdom.)

Transcendental Magic. (Translated, annotated, and introduced by Arthur Edward Waite.)

LEYSER, AUGUST. De crimine magiæ. Wittenberg, 1737.

LICOSTHENES, CONRAD. De prodigiis et ostentis. 1557.

LOCATI, UMBERTO. Opus iudiciale inquisitorum. Rome, 1572.

LOMBARD, PETER. Quatuor Libri Sententiarium. Printed 1472. Paris, 1892. (Best edition is that found in the Commentary of S. Bonaventura. Opera S. Bonauenturæ. Quaracchi, 1885, I-IV.)

LOMEIER, J. Epimenides sive De Ueterum Gentilium Lustrationibus Syntagma. Zutphen, 1700.

LOTTINI, O.P., GIOVANNI. Compendium Philosophiæ Scholasticæ. 3 vols. Rome, 1912.

LUANCO, J. RAMÓN DE. Ramón Lull considerado come Alquimista. Barcelona, 1870.

LULL, BL. RAMÓN. Opera omnia. 10 vols. Mainz, 1721-42.

MACKAY, CHARLES. Memoirs of Extraordinary Popular Delusions. 2 vols. London, 1852. (Must be used with caution, very frequently reprinted.)

MADDEN, R. R. Phantasmata. 2 vols. 1857.

MAIER, M. Themis Aurea (on the Rosicrucians). Frankfurt, 1618.

MAMOR, PIETRO. Flagellum maleficorum. Circa 1462.

MANGETUS. Bibliotheca Chemico Curiosa. 1702.

MARÉCHAUX, O.S.B., BERNARD-MARIE. La Réalité des Apparitions Angéliques. Paris, 1901.

MARCHESE. Diario Domenicano. Naples, 1668-81.

MARTINDALE, C. C., S.J. Antichrist. C.T.S. (Do. 83).

Theosophy.

MAURITIUS, E. De denunciatione sagarum. Tubingen, 1664.

MAYER, J. B. Ancient Philosophy. Cambridge, 1895.

MAYO, HERBERT. On the Truths contained in Popular Superstitions. Edinburgh, 1851.

MAZZARA. Leggendario francescano. Venice, 1721.

MAZZELLA, HOR. Prælectiones Scholastico-Dogmaticæ. 4 vols. Rome.

MAZZOLINI (MOZOLINI, PRIERIAS), O.P., SYLVESTER. De strigimagorum libri III. Rome, 1521.

MECHLINIA, JOHANNES DE. Utrum perfecta dei opera possint impediri dæmonis malicia. Circa 1450.

MEMMINGIUS, NICOLAS. Admonitio de superstitionibus magicis uitandis. s.l. 1575.

MENANT, JOACHIM. Les Yezidiz. Episodes de l’histoire des adorateurs du Diable. Paris, 1892.

MENGO, GIROLAMO, CAPUCHIN. Flagellum Dæmonum. Bologna, 1578.

Euersio dæmonum e corporibus oppressis. Bologna, 1588.

Fustis dæmonum. Bologna, 1589.

Menologium Cisterciense.

MERCER, REV. J. E. Alchemy: its Science and Romance.

MERIC, MGR. L’Autre vie. 13 ed. Paris, 1919.

L’Imagination et les Prodigues. Paris, 1918.

Revue de Monde Invisible. Edited by Mgr. Meric. 1909—in continuation.

MICHELET, JULES. La sorcière. Paris, 1862. (This original edition is of the last rarity. Reprinted 1862.)

MIRANDOLA, G. P. P. DELLA. Strix siue de ludificatione dæmonum. 1523.

MOLITOR, ULRICH. De lamiis et phitonicis mulieribus, teutonice unholden uel hexen. 1489.

MOREAU, PAUL. Des Aberrations du Sens Génésique. 4th ed. 1887.

MOSHEIM, J. J. VON. Institutes of Ecclesiasticæ History. Eng. tr. 2nd ed. 1850.

MURNER, O.M., THOMAS. De phitonico contractu. 1499.

MURRAY, MARGARET ALICE. The Witch-Cult in Western Europe. Oxford, 1921.

NAUDÉ, GABRIEL. Apologie pour tous les grands hommes qui ont esté faussement soupconnez de magie. Paris, 1625.

NEALE, REV. JOHN MASON. The Unseen World. 1847.

NEVIUS, REV. JOHN L. Demon Possession and Allied Themes. New York, 1893.

NIDER, JOHAN, O.P. Formicarius. 5 vols. Douai, 1602.

Occult Review, The. (In continuation.)

PAPUS (pseud, of Gérard Encausse). Absolute Key to Occult Science: The Tarot of the Bohemians. Trans. by A. P. Morton. 1896.

PARACELSUS (Aureolus Philippus, i.e. Theophrastus Bombast von Hohenheim). Philosophy Reformed and Improved. Made English by H. Pinnell. 2 vols. 1657.

PARAMO, LUDOVICO À. De origine et progressu officii Sanctæ Inquisitionis. Madrid, 1598.

PASCH, G. De operationibus Dæmonum duo problemata curiosa utrum possint generare et utrum homines in bestias transformari. 1684.

—— PATRICIUS, FR. Magia Philosophica. Hamburg, 1593.

PEEBLES, J. M. The Demonism of the Ages. Battle Creek, Mich., 1904.

PEÑA, FRANCESCO. Inquirendorum hæreticorum lucerna. Rome, 1572.

PERRY, W. J. The Origin of Magic and Religion.

PEUCER, CASPAR. Commentarius De Præcipuis Generibus Diuinationum. Witenberga, 1560.

PIGNATARO, F. S. J. De Disciplina Pœnitentiali.

PONS, VINCENT. De potentia Dæmonum. Aquis Sextiis, 1613.

PONZINIBIO, FRANCESCO. De lamiis. Apud Thesaurus iurisconsultorum. Venice, 1584.

PRUMMER, O.P., DOMINIC. Manuale Theologiæ Moralis secundum principia S. Thomæ Aquinatis. 3 vols. Rome, 1915.

PRYCE, F. N. The Fame and Confession of the Fraternity of R. C., commonly of the Rosie Cross. London, 1652.

QUÉTIF-ECHARD. Scriptores Ordinis Prædicatorum. 2 vols. Paris, 1719.

RAMUS, S.J., LE PÈRE MARIE. La Dévotion à Sainte Anne. Lyons, 1888.

REDGROVE, H. STANLEY. Alchemy, Ancient and Modern.

REGINO, ABBOT OF PRÜM. Libri duo de synodalibus causis. Migne. Pat. Lat. Vol. CXXXII.

REMY, NICOLAS (Remigius). Dæmonolatriæ libri tres. Lyons, 1595.

Repertorium penitile de prauitate hæreticorum. 1494.

RÉVILLE, A. The Devil. London, 1871.

RIBADENEIRA, S.J., PEDRO. Uita Ignatii. Naples, 1572.

RIBET, M. J. La Mystique Divine. 4 vols. Paris, 1895.

RICARDUS, ANGENTNUS. De præstigiis et incantationibus dæmonum. Basle, 1568.

RICHALMUS, B. (Reichhelm). Liber de Insidiis Dæmonum. Circa 1270.

RÖMER, WILHELM. Die Hexenbulle des Papster Innocenz VIII. Schaffhausen, 1889.

ROSKOFF, GUSTAV. Geschichte des Teufels. 2 vols. Leipzig, 1859.

ROYAS, À J. De Hæreticis. Apud Zilettum, q.u.

SABETTI, ALOYSIUS, S.J. Compendium Theologiæ Moralis. Ed. Uicesima Quinta. Recog. a Timotheo Barrett, S.J. 1916. (Tractatus VI. 2. De Uitiis Religioni Oppositis. 3. De Diuinatione. 4. De Magia et maleficio.)

SAINT-HEBIN, ALEXANDRE. Du culte de Satan. Paris, 1867.

SBARALEA. Bullarium Franciscanum. 5 vols. Rome, 1759 sqq.

SCHELTEMA, JACOBUS. Geschiedenis der Heksenprocessen, eene bijdrage tot den roem des vaderlands. Haarlem, 1828.

SCHERARTZ, SIGISMUND. Libellus de spectris. Wittenberg, 1620.

SCHMIDT. Histoire et Doctrine de la secte des Cathares ou Albigeois. Paris, 1849.

SCHRAM, DOMINIC, O.S.B. Institutiones Theologiæ Mysticæ. 2 vols. Ausburg, 1774. (A most valuable work.)

SCHWAB, J. B. Jean Gerson. Würzburg, 1858.

SCOTUS, DUNS. Opera omnia. 12 vols. Ed. Wadding. Lyons, 1639. Reprint, 26 vols. (Vives) Paris, 1891-95.

SIMANCAS. De Catholicis Institutionibus. Apud Zilettum, q.u.

SINISTRARI, O.M., LUDOVICO MARIA. Opera omnia. Rome. 3 vols. 1753-4.

De Dæmonialitate. First published by Liseux. Paris, 1875. Eng. tr. Demonality, or Incubi and Succubi. Paris, 1879.

SOCINUS, MARIANUS. De sortilegiis. Circa 1465.

SOLE, JACOBUS. De Delictis et Pœnis. Rome, 1920.

SPEE, S.J., FREDERICK. Cautio criminalis. 1631. Cologne, 1632.

SPENCE, LEWIS. An Encyclopedia of Occultism: a Compendium of Information on the Occult Sciences, Occult Personalities, Psychic Sciences, Magic, Demonology, Spiritism, and Mysticism. London, 1920.

Spicilegium dæmonolatriæ. Circa 1330.

SPINA, BARTOLOMEO, O.P. Tractatus de Strigibus et Lamiis. Venice, 1523.

SPRENGER, O.P., JAMES and KRAMER (Institor), HEINRICH. (Editio princeps) Malleus Maleficarum. Nuremburg, 1494 and 1496. Cologne, 1489 and 1494. Frankfort, 1582. Cologne, 1511 and 1520. Lyons, 1595 and (a fuller edition) 1620. (There are several other issues.) Of this authoritative work I have used the Lyons edition.

Sumptibus Claudii Bovrgeat. 4 vols. 1669, which contains the following valuable collections:—

Vol. I.

NIDER, O.P., JOHN. Formicarius de maleficiis.

SPRENGER and KRAMER. Malleus Maleficarum.

Vol. II.

ANANIA, GIOVANNI LORENZO. De Natura Dæmonum.

BASIN, BERNARD. De Artibus magicis.

BERNARD OF COMO, O.P. De Strigibus. (With the annotations of Francesco Peña.)

CASTRO, O.M., ALFONSO À. De impia Sortilegarum hæresi.

DE VIGNATE, AMBROSE. Quæstio de Lamiis. (With a commentary by Peña.)

GERSON, JOHN. De Probatione Spirituum. De erroribus circa artem magicam reprobatis.

GRILLAND, PAUL. De Sortilegiis.

LEONE, GIOVANNI FRANCESCO. De Sortilegiis.

MOLITOR, ULRICH. De Pythonicis mulieribus.

MURNER, O.M., THOMAS. De Pythonico Contractu.

SIMANCAS, IAGO. De Lamiis.

SPINA, O.P., BARTOLOMEO. De Strigibus.

In Ponzinibium de Lamiis Apolegia.

Vol. III

GORICHEN, HEINRICH DE. De superstitioris quibusdam casibus.

MAMOR, PIETRO. Flagellum maleficorum.

MENGO, GIROLAMO, CAPUCHIN. Flagellum Dæmonum.

Fustis Dæmonum.

STAMPA, PIETRO ANTONIO. Fuga Satanæ.

Vol. IV.

Ars exorcistica tribus partibus.

(It is hardly possible to overestimate the value of this collection.)

STEAD, W. T. Real Ghost Stories. Reprinted from “The Review of Reviews,” 1891-2. London, 1897.

STEINER, RUDOLF. Les Mystères antiques et le Mystère chrétien. Paris, 1920.

STENGESIUS, G. De Monstris et Monstrosis. 1647 (?).

STRIDTHECKH, CHRISTIAN. De Sagis, siue Fœminis, commercium cum Malo Spiritu habentibus. Leipzig, 1691.

SUTTER, PAUL ABBÉ. Lucifer. Tr. by the Rev. Theophilus Borer. London, 1922.

TAGEREAU, VINCENT. Discours sur l’impuissance de l’homme et de la femme. Paris, 1612.

TAILLEPIED, FRÈRE NOEL. Psichologie, ou traité de l’apparition des Esprits. Paris, 1588; and many other eds.

TARREGA, RAIMUNDUS. De inuocatione dæmonum. Circa 1370.

TARTAROTTI, GIROLAMO. Del Congresso Notturno delle Lammie. Rovereto, 1749.

TAXIL, JEAN. Traicté de l’Epilepsie. Lyons, 1602. C. XVII (pp. 150-162) treats of demoniacs, sorcerers, and possession.

THEATINUS, JOHANN BAPISTA. Aduersus artem magicam et striges. Circa 1510.

Theatrum Diabolorum. 1587.

S. THOMAS AQUINAS. Opera omnia iussu edita Leonis XIII., P.M. The Leonine edition.

THUMMIUS, THEODORE. De Sagarum impictate. Tubingen, 2nd ed., 1666.

TINCTOR, JOHANNES. Sermo de secta Uaudensium. 1460.

TOMASETTI. Ed. Bullarium ... Romanorum Pontificum. 22 vols. Turin, 1857, etc.; and Naples, 1867-85.

TRIEZ, ROBERT DU. Les ruses, finesses, et impostures des Esprits malins. Cambrai, 1563.

TRITHEMIUS, JOHANNES. Liber Octo quæstionum. 1508.

Antipalus Maleficiorum. 1508.

TUBERVILLE, A. S. Mediæval Heresy and the Inquisition. London, 1920.

UGOLINI, ZANCHINO. De Hæreticis. Apud Zilettum, q.u.

ULRICHS, K. H. Incubus, Urningsliebe, und Blutgier. Leipzig, 1869.

ULYSSE, ROBERT. Les signes d’infamie au Moyen Age. Paris, 1891.

URSTISIUS. Germanicæ historiæ scriptores. Frankfort, 1585.

VAIR, LEONARD. Trois livres des charmes, sorceleges, ov enchantments.... Faits en latin par Leonard Vair et mis en Francois par Iulian Bavdon, Angeuin. Paris, 1583.

DE VALLE DE MOURA. De incantationibus. 1620.

VALOIS, N. La France et le Grand Schisme d’Orient. Paris, 1896-1902

VAUGHAN, THOMAS (Eugenius Philalethes). Magical Writings of Thomas Vaughan. Edited by Arthur Edward Waite. 1888.

Veritable Dragon Rouge ou il est traite de l’Art de commander les esprits infernaux aeriens et terrestres, faire apparaitre les morts ... plus La Poule Noire. Sur l’Edition de 1521 [circa 1900].

VERPOORTEN, G. P. De Dæmonum existentia. 1779.

VICECOMES, GIROLAMO. Lamiarum siue striarum opusculum. 1460, printed 1490.

VILLALPANDO, FRANCISCO TORREBLANCA. Dæmonologia sive de Magia Naturali, Dæmoniaca, licitia, et illicita. Mainz, 1603.

VINCENTIUS, JOANNES. Liber aduersus magicas artes et eos qui dicunt eisdem nullam inesse efficaciam. Circa 1475.

VINETUS, JOANNES. Tractatus contra dæmonum inuocatores. Circa 1450. Printed 1480.

VIVET, O.P., JOHN. Tractatus contra dæmonum inuocatores. (Sine l. et d.) Black letter.

WAITE, ARTHUR EDWARD. Book of Black Magic, and of Pacts, including the Rites and Mysteries of Goëtic Theurgy, Sorcery, and Infernal Necromancy. 1898.

Mysteries of Magic. A Digest of the Writings of Eliphas Lévi. 1886.

The Occult Sciences. 1891.

The Real History of the Rosicrucians. 1887

Studies in Mysticism. 1906.

WAKE, C. S. Serpent Worship. 1888.

WARD, J. S. M. Freemasonry and the Ancient Gods.

WEYER, JOHAN (Wierus). De præstigiis dæmonum et incantationibus et uenificiis. Basle, 1563. De Lamiis and Pseudo-monarchia Dæmonum are appended to the ed. of 1577.

WRIGHT, DUDLEY. Druidism. London, 1924.

The Eleusinian Mysteries and Rites.

Masonic Legend and Tradition.

Vampires and Vampirism. 2nd ed. London, 1925.

WRIGHT, THOMAS. Narratives of Sorcery and Magic. 2 vols. 1851.

WULF, M. DE. History of Mediæval Philosophy. Eng. tr. 1909.

WÜNSCHELBURG, JOHANNES. Tractatus de superstitionibus. Circa 1440.

ZANCHERIUS, UGOLINI. Tractatus de hæreticis. Mantua, 1567. Rome, 1579.

ZILETTUS. Tractatus Uniuersi iuris. Venice, 1633.

SCRIPTURAL AND ORIENTAL

BAUDISSEN, GRAFEN WOLF WILHELM. Studien zur semitischen Religionsgeschichte. 2 vols. Leipzig, 1876 and 1878.

BOCHARTUS, SAM. Hierozoicon. Ed. Tert. Lugd. et Traj., 1682.

BOUSSET, W. The Antichrist Legend. Trans, by A. H. Keane. London, 1896.

BRECHER. Das transcendentale Magie und magische Heilarten im Talmud. Wien, 1850.

BRINTON, D. G. Religions of Primitive Peoples. London and New York, 1897.

CHARLES, R. H. The Book of Enoch. Oxford, 1893.

CONSTANS. Relation sur une epidemie d’hystero-demonopathie. Paris, 1863.

CORNILL, CARL HEINRICH. The Culture of Ancient Israel.

CROOK, W. Folklore of Northern India. 2 vols. 2nd ed. London, 1896.

DAVIES, T. WITTON. Magic, Divination and Demonology. London, 1898.

(This work should be used with reserve.)

DENNYS, B. N. The Folklore of China. London, 1876.

EDERSHEIM, ALFRED. Life and Times of the Messiah. London, 1888.

GINSBERG. The Kabbalah. London, 1865. Reprinted, 1925.

GRANGER, F. The Worship of the Romans. London, 1895.

GRANT, JAMES. The Mysteries of all Nations. Leith, 1880.

HILLEBRANDT. Ritualliteratur. Vedische Opfer und Zauber. Strasburg, 1897.

HUGHES, T. P. Dictionary of Islam. London, 1885.

HUMMELAUR DE, S. J. Commentarius in libros Samuel. (I et II Regum.) Rome.

KING, J. Babylonian Magic and Sorcery. London, 1896.

KOHUT, A. Jüdische Angel. und Dämonologie. Leipzig, 1866.

LENORMANT, F. Chaldean Magic. London, 1877.

Divination, et la science des presages. Paris, 1875.

LESÊTRE. Dictionnaire de la Bible. (Sub uoce Demoniaques.)

MARTIGNY. Dictionnaire des antiquités chrétiennes (p. 312). Paris, 1877.

MASPERO. Histoire ancienne des peuples de l’Orient.

MEINERS, PROF. Geschichte aller Religionen. 2 vols. 1806.

MICHAELIS, J. D. Commentaries on the Laws of Moses. From the German. 4 vols. London, 1814.

PAUVERT. La vie de N. S. Jésus-Christ.

PERRONE, S.J., GIOVANNI. De Deo creatore. Pt. I, c. v, prop. 1, 11.

PICK, BERNHARD. The Cabala.

SCHENKEL, D. Bibel-Lexicon.

SCHRADER. Die Keilinschriften u. d. alte Testament. 2nd ed. Geissen, 1883.

SMIT, J. De Demoniacis in Historia Evangelica Dissertatio Exegetico Apologetica. Romæ, 1913.

SPENCER. De Legibus Hebræorum ritualibus earumque rationibus. Ed. C. M. Pfaff. 2 vols. Tubingæ, 1732.

STEHELIN, J. P. Traditions of the Jews. 2 vols. London, 1743.

STRAENE, A. W. A Translation of the Treatise Chagigah, from the Babylonian Talmud. Cambridge, 1891.

TERTULLIAN. Apologia. Migne, Pat. Lat. I.

TIELE, C. P. Geschichte der Religion im Alterthum. Vol. I. Gotha, 1896.

VIGOUROUX. Les livres saints et la critique rationaliste. Paris, 1891.

TORREBLANCA. De Magia. Ed. novissima. Lugduni, 1678.

WAFFELAERT. Dictionnaire apologétique de la foi catholique. Paris, 1889. (Sub uoce Possession diabolique.)

WEBER, TERD. VON. Jüdische Theologie. 2te verbesserte Auflage. Leipzig, 1897.

WIEDEMANN, ALFRED. Religion of the Ancient Egyptians. London, 1897.

ZIMMERN. Die Beschwörungstafeln Surpu. Leipzig, 1896.

ENGLAND, SCOTLAND, AND IRELAND

Abbotsford Club Miscellany. Vol. I. Edinburgh, 1837.

ADY, THOMAS. A Candle in the Dark. London, 1656.

ARNOT, HUGO. Criminal Trials. Edinburgh, 1785.

ASHTON, JOHN. The Devil in Britain and America. London, 1896.

BAXTER, RICHARD. Certainty of the World of Spirits. London, 1691.

BEAUMONT, JOHN. Historical Treatise of Spirits. London, 1705.

BEDE, VEN. Ecclesiastical History (ed. Giles). London, 1843.

BERNARD, RICHARD. Guide to Grand-Iury men. London, 1627.

BLACK, G. F. Scottish Antiquary, Vol. IX. Edinburgh, 1895.

Blackwood’s Magazine, Vol. I. Edinburgh, 1817.

BOULTON, R. Compleat History of Magick, Sorcery and Witchcraft. 2 vols. London, 1715.

BOVETT, R. Pandæmonium. London, 1658.

BRAND, JOHN. History and Antiquities of ... Newcastle. London, 1789.

BROMHALL, THOMAS. Treatise of Spectres. London, 1658.

BURNS, BEGG. Proceedings of Soc. of Antiquaries of Scotland. New Series. Vol. X. Edinburgh.

BURTON, JOHN HILL. Criminal Trials. London, 1852.

BUTLER, SAMUEL. Hudibras. (Ed. Zachary Grey.) 2 vols. Cambridge, 1744.

Calendar of State Papers. Domestic. 1584. London, 1865.

Camden Society. Lady Alice Kyteler. London, 1843.

COOPER, THOMAS. Mystery of Witchcraft. London, 1617.

Pleasant Treatise of Witches. London, 1673.

COTTA, JOHN. Infallible, true and assured Witch. London, 1625.

Trial of Witchcraft. London, 1616.

County Folklore, III. London, 1901.

DALYELL, JOHN GRAHAME. Darker Superstitions of Scotland. Edinburgh, 1834.

DAVENPORT, JOHN. Witches of Huntingdon. London, 1646.

DAVIES, J. CEREDIG. Welsh Folklore. Aberystwith, 1911.

Denham Tracts. London, 1895.

DRAGE, W. A Physical Nosonomy ... with Daimonomagia. 1665.

FAIRFAX, EDWARD. Demonologia (ed. W. Grainge). Harrogate, 1882.

FORBES, WILLIAM. Institutes of the Law of Scotland. Edinburgh, 1722-30.

FOSTER. Tryall of Ann Foster. Northampton, 1881.

FOUNTAINHALL, LORD. Decisions. Edinburgh, 1759.

FULLER, THOMAS. Church History of Britain. London, 1655. And edition of J. S. Brewer. Oxford, 1845.

GARDINER, RALPH. England’s Grievance Discovered. London, 1655.

GAULE, JOHN. Select cases of Conscience. London, 1646.

GERISH, WILLIAM BLYTH. Relation of Mary Hall of Gadsden. 1912.

The Divel’s Delusions. Bishops Stortford, 1914.

The Severall Practices of Johane Harrison. 1909.

GIBBONS, A. Ely Episcopal Records. Lincoln, 1891.

GIFFARD, GEORGE. Discourse of the subtill Practices of Devilles. London, 1587.

Dialogue concerning Witches, Percy Society, VIII. London, 1843.

GILBERT, WILLIAM. Witchcraft in Essex. London, 1909.

GLANVILL, JOSEPH. Sadducismus Triumphatus. London, 1681.

GOLDSMID, E. Confessions of Witches under Torture. Edinburgh, 1886.

HALE, JOHN. A Modest Enquiry (ed. Burr). New York, 1914.

HALE, SIR MATTHEW. Collection of Modern Relations. London, 1693.

HECTOR, WILLIAM. Judicial Records of Renfrewshire. Paisley, 1876.

HELE, N. F. Notes of Jottings about Aldeburgh. Ipswich, 1890.

HIBBERT, SAMUEL. Description of the Shetland Isles. Edinburgh, 1822.

Highland Papers. Vol. III. Witchcraft in Bute. Edinburgh, 1920.

HOLLAND, HENRY. A treatise against Witchcraft. Cambridge, 1590.

HOLLINGSWORTH, A. G. History of Stowmarket. Ipswich, 1844.

HORNECK, ANTHONY. Appendix to Glanvill’s Sadducismus Triumphatus. London, 1681.

HORNES, N. Dæmonologie and Theologie. London, 1650.

HOWELL, JAMES. Familiar Letters. (Ed. Joseph Jacobs.) London, 1890-2

HOWELL, THOMAS BAYLY. State Trials. London, 1816.

HUNT, WILLIAM. History of the English Church. London, 1901.

HUTCHINSON, BISHOP FRANCIS. Historical Essay. London, 1718.

INCH. Trial of Isabel Inch. Ardrossan, circa 1855.

JAMES, I. Demonologie. Edinburgh, 1597.

Journal of Anatomy. Vols. XIII and XXV. London, 1879, 1891.

Justiciary Court of Edinburgh, Records of Proceedings. Edinburgh, 1905.

KINLOCH, GEORGE RITCHIE. Reliquiæ Antiquæ Scoticæ. Edinburgh, 1848.

KNAPP AND BALDWIN. Newgate Calendar. London, 1825.

LAMONT, JOHN. Diary, Maitland Club. Edinburgh, 1830.

LAW, ROBERT. Memorialls. (Ed. Sharpe.) Edinburgh, 1818.

Lawes against Witches and Conivration. Published by Authority. London, 1745.

LYNN LINTON, MRS. Witch Stories. London, 1861 and 1883. (A diligent but uncritical work.)

MACKENZIE, SIR G. Laws and Customs of Scotland. Edinburgh, 1699.

MAITLAND, S. R. Puritan Thaumaturgy.

Maitland Club Miscellany. Vol. II. Glasgow, 1840.

MASON, J. Anatomie of Sorcery. 1612.

MELVILLE, SIR CHARLES. Memoirs. Bannatyne Club. Edinburgh.

Moore Rental. Chetham Society. Vol. XII. Manchester, 1847.

MORE, HENRY. Antidote against Atheism. London, 1655.

Narrative of the Sufferings of a young Girle. Edinburgh, 1698.

NICHOLLS, JOHN. History and Antiquities of the County of Leicester. London, 1795-1815.

NICOLL, JOHN. Diary. Bannatyne Club. Edinburgh, 1836.

NOTESTEIN, WALLACE. History of Witchcraft in England. Washington, 1911.

OSBORNE, FRANCIS. Traditional Memoirs of the Reigns of Q. Elizabeth and King James I. London, 1658.

Miscellany of Sundry Essays. London, 1659.

OWEN, H. and BLAKEWAY, J. B. History of Shrewsbury. London, 1825.

Percy Society, Giffard’s Dialogues of Witches. London, 1843.

PERKINS, WILLIAM. Discourse of the damned Art of Witchcraft. Cambridge, 1608.

PETERSON. Tryall of Mrs. Joan Peterson. Thomason Tracts. London, 1652.

PETTO, SAMUEL. A faithful Narrative. London, 1693.

Philobiblion Society. Examination of certain Witches. London, 1863-4.

PIKE, L. O. History of Crime in England. London, 1873.

PITCAIRN, ROBERT. Criminal Trials. Edinburgh, 1833.

Pittenweem, A true and full Relation of the Witches of. Edinburgh, 1704.

POLLOCK and MAITLAND. History of English Law. 2nd ed. Cambridge, 1898.

Prodigious and Tragicall History. London, 1652.

QUIBELL, JAMES EDWARD. Hierakonpolis. II. London, 1902.

Register of the Privy Council of Scotland. Edinburgh, 1881.

Registrum Magni Sigilli Regum Scotorum. Edinburgh, 1886.

ROBERTS, ALEXANDER. Treatise of Witchcraft. London, 1616.

Sadducismus Debellatus. London, 1698.

SANDYS, GEORGE. Relation of a Journey. London, 1632.

SAUNDERS, W. H. B. Legends and Traditions of Huntingdonshire. 1888.

SCOT, REGINALD. Discoverie of Witchcraft. London, 1584.

SCOTT, SIR WALTER. Demonology and Witchcraft.

Scottish History Society. Vol. XXV. Edinburgh, 1896.

SEYMOUR, S. JOHN D. Irish Witchcraft and Demonology. Dublin, 1913.

SHARPE, CHARLES K. Historical Account of Witchcraft in Scotland. London, 1884.

SHAW. Elinor Shaw and Mary Phillips. Northampton, 1866.

SINCLAR, GEORGE. The Hydrostaticks. Edinburgh, 1672.

Satan’s Invisible World Discovered. Edinburgh, 1871.

SMITH, CHARLOTTE FELL. John Dee (1527-1608). London, 1909.

Spalding Club Miscellany. Aberdeen, 1841.

SPOTTISWODE, JOHN. History of the Church of Scotland. Edinburgh, 1847-50.

STEPHEN, SIR J. F. History of the Criminal Law in England. London, 1883.

STEVENSON, J. Chronicon de Lanercost. Maitland Club. Glasgow, 1839.

STEWART, WILLIAM GRANT. Popular Superstitions of the Highlands. Edinburgh, 1823.

STRYPE, JOHN. Annals of the Reformation. London, 1709-31. Oxford, 1824.

Surtees Society. Vol. XL. Durham, 1861.

TAYLOR, JOHN. Tracts relating to Northamptonshire. Northampton, 1866.

THORPE, BENJAMIN. Monumenta Ecclesiastica. London, 1840.

VETTER, THEODOR. Relations between England and Zurich during the Reformation. London, 1904.

VICKARS, K. H. Humphrey, Duke of Gloucester. London, 1907.

WAGSTAFFE, JOHN. Displaying of Supposed Witchcraft. London, 1671.

WALSH. Examination of John Walsh. London, 1566.

WHITAKER, T. D. History of Whalley. London, 1818.

WILKINS, DAVID. Concilia Magnæ Britanniæ. London, 1737.

WILSON, ARTHUR. Life and Reign of James I. London, 1653.

Witchcraft, Collection of rare and curious tracts on. Edinburgh, 1891.

Witchcraft, Collections of rare and curious Tracts relating to. London, 1838.

Witchcraft Detected. 1826.

ZIMMERMAN, G. De Mutata Saxonum veterum religione. 1839.

ENGLAND: THE PAMPHLET LITERATURE

(Arranged in chronological order)

The Examination and confession of certaine Wytches at Chensforde in the Countie of Essex before the Quenes maiesties Judges, the XXVI daye of July Anno 1566.

A Rehearsall both straung and true of hainous and horrible actes committed by Elizabeth Stile, alias Rockingham, Mother Dutten, Mother Devell, Mother Margaret. Fower notorious Witches apprehended at Winsore in the Countie of Barks, and at Abington arraigned, condemned and executed on the 28 daye of Februarie last anno 1579.

A Detection of damnable driftes, practised by three Witches arraigned at Chelmsforde in Essex ... whiche were executed in Aprill 1579. 1579.

The apprehension and confession of three notorious Witches arraigned and by Justice condemnede in the Countye of Essex the 5 day of Julye last past. 1589.

A True and just Recorde of the Information, Examination and Confessions of all the Witches taken at St. Oses in the countie of Essex: wherefore some were executed, and other some entreated accordingly to the determination of Lawe.... Written orderly, as the cases were tryed by evidence, by W. W. 1582.

The most strange and admirable discoverie of the three Witches of Warboys, arraigned, convicted and executed at the last assizes at Huntingdon. London, 1593.

(This was one of the most famous cases of English Witchcraft. A whole literature grew up in connexion therewith. In Notes and Queries, Twelfth Series, I, 1916, p. 283 and p. 304, will be found: “The Witches of Warboys: Bibliographical Note,” where twenty-eight entries are made.)

The most wonderfull and true storie of a certaine Witch named Alse Gooderidge of Stapenhill, who was arraigned and convicted at Darbie.... As also a true Report of the strange Torments of Thomas Darling, a boy of thirteen years of age, that was possessed by the Devill, with his horrible Fittes and terrible apparitions by him uttered at Burton upon Trent, in the county of Stafford, and of his marvellous deliverance. London, 1597. [By John Denison.]

The Arraignment and Execution of 3 detestable Witches, John Newell, Joane his wife, and Hellen Calles; two executed at Barnett, and one at Braynford, 1 Dec. 1595.

The severall Facts of Witchcrafte approved on Margaret Haskett of Stanmore, 1585. Black letter.

An Account of Margaret Hacket, a notorious Witch, who consumed a young Man to Death, rotted his Bowells and back bone asunder, who was executed at Tiborn, 19 Feb. 1585. London, 1585.

The Examination and Confession of a notorious Witch named Mother Arnold, alias Whitecote, alias Glastonbury, at the Assise of Burntwood in July, 1574: who was hanged for Witchcraft at Barking. 1575.

(The four preceding pamphlets although referred to by Lowndes and other bibliographers apparently have not been traced.)

A true report of three Straunge Witches, lately found at Newnham Regis.

(Not traced. Hazlitt, Handbook, p. 231.)

A short treatise declaringe the detestable wickednesse of magicall sciences, as Necromancie, Coniuration of Spirites, Curiouse Astrologie and such lyke.... Made by Francis Coxe. [London, 1561.] Black letter.

The Examination of John Walsh, before Master Thomas Williams, Commissary to the Reverend father in God, William, bishop of Excester, upon certayne Interrogatories touchyng Wytch-crafte and Sorcerye, in the presence of divers gentlemen and others, the XX of August, 1566. 1566. Black letter.

The discloysing of a late counterfeyted possession by the devyl in two maydens within the Citie of London. [1574.] Black letter.

The Wonderfull Worke of God shewed upon a Chylde, whose name is William Withers, being in the Towne of Walsam ... Suffolk, who, being Eleven Yeeres of age, laye in a Traunce the Space of tenne Days ... and hath continued the Space of Three Weeks. London, 1581.

A Most Wicked worke of a Wretched Witch (the like whereof none can record these manie yeares in England) wrought on the Person of one Richard Burt, servant to Maister Edling of Woodhall in the Parrish of Pinner in the Countie of Myddlesex, a myle beyond Harrow. Latelie committed in March last, An. 1592 and newly recognized acording to the truth. By G. B. maister of Artes. [London, 1593.]

A defensative against the poyson of supposed prophecies, not hitherto confuted by the penne of any man; which being eyther uppon the warrant and authority of old paynted bookes, expositions of dreames, oracles, revelations, invocations of damned spirits ... have been causes of great disorder in the commonwealth and chiefly among the simple and unlearned people. Circa 1581-3.

The scratchinge of the wytches. 1579.

A warnynge to wytches. 1585.

A lamentable songe of Three Wytches of Warbos, and executed at Huntingdon. 1593.

(The three preceding are ballads. See Hazlitt, Bibliographical Collections and Notes, 2nd Series. London, 1882.)

A poosye in forme of a visyon, agaynste wytche Crafte, and Sosyrye.

A Breife Narration of the possession, dispossession, and repossession of William Sommers.... Together with certaine depositions taken at Nottingham. 1598.

An Apologie, or defence of the possession of William Sommers, a yong man of the towne of Nottingham.... By John Darrell, Minister of Christ Jesus. [1599?] Black letter.

The Triall of Maist. Dorrel, or A Collection of Defences against Allegations.... 1599.

(Apparently written by Darrel himself; but the Huth catalogue (V. 1643) ascribes it to James Bamford.)

A brief Apologie proving the possession of William Sommers. Written by John Dorrel, a faithful Minister of the Gospell, but published without his knowledge.... 1599.

A Discovery of the Fraudulent Practises of John Darrel, Bacheler of Artes.... London, 1599. (By Samuel Harsnett.)

A True Narration of the strange and grevous Vexation by the Devil of seven persons in Lancashire.... 1600. Written by Darrel.

(Reprinted in 1641, and again in the Somers Tracts, III.)

A True Discourse concerning the certaine possession and dispossession of 7 persons in one familie in Lancashire, which also may serve as part of an Answere to a fayned and false Discoverie.... By George More, Minister and Preacher of the Worde of God.... 1600.

A Detection of that sinnful, shamful, lying, and ridiculous discours of Samuel Harshnet. 1600. (By Darrel in answer to Harsnett.)

A Summarie Answere to al the Material Points in any of Master Darel his bookes, More especiallie to that one Booke of his, intituled, the Doctrine of the Possession and Dispossession of Demoniaks out of the word of God. By John Deacon John Walker, Preachers. London, 1601.

A Survey of Certaine Dialogical Discourses, written by John Deacon and John Walker.... By John Darrell, minister of the gospel.... 1602.

The Replie of John Darrell, to the Answer of John Deacon, and John Walker concerning the doctrine of the Possession and Dispossession of Demoniakes.... 1602.

A True and Breife Report of Mary Glover’s Vexation, and of her deliverance by the meanes of fastinge and prayer.... By John Swan, student in Divinitie.... 1603.

Elizabeth Jackson was indicted on the charge of having bewitched Mary Glover, but Dr. Edward Jorden, who examined the girl declared her an hysterical impostor in his pamphlet.

A briefe discourse of a disease called the Suffocation of the Mother, Written uppon occasion which hath beene of late taken thereby, to suspect possession of an evill spirit.... London, 1603.

A history of the case of Catherine Wright.

The strange Newes out of Sommersetshire, Anno 1584, tearmed, a dreadfull discourse of the dispossessing of one Maggaret Cooper at Ditchet, from a devill in the likenes of a headlesse beare. Discovery of the Fraudulent Practices of John Darrel. 1584.

The Most Cruell and Bloody Murther committed by an Inn-keepers Wife called Annis Dell, and her Sonne George Dell, Foure Years since.... With the severall Witch-crafts and most damnable practices of one Iohane Harrison and her Daughter, upon several persons men and women at Royston, who were all executed at Hartford the 4 of August last past 1606. London, 1606.

The Witches of Northamptonshire.

Agnes Browne Arthur Bill Joane Vaughan Hellen Jenkenson Mary Barber Witches

Who were all executed at Northampton the 22 of July last. 1612. 1612.

The severall notorious and lewd Cosenages of Iohn West and Alice West, falsely called the King and Queene of Fayries ... convicted.... 1613. London, 1613.

The Wonderfull Discoverie of Witches in the countie of Lancaster. With the Arraignment and Triall of Nineteene notorious Witches, at the Assizes and Gaole deliverie, holden at the Castle of Lancaster, upon Munday, the seventeenth of August last, 1612. Before Sir James Altham, and Sir Edward Bromley. London, 1613.

(Reprinted by the Chetham Society, edited James Crossley. 1845. One of the most famous of the witch-trials.)

Witches Apprehended, Examined and Executed, for notable villanies by them committed both by Land and Water. With a strange and most true trial how to know whether a woman be a Witch or not. London, 1613.

A Booke of the Wytches Lately condemned and executed at Bedford, 1612-1613.

A Treatise of Witchcraft.... With a true Narration of the Witchcrafts which Mary Smith, wife of Henry Smith, Glover, did practise ... and lastly, of her death and execution.... By Alexander Roberts, B.D. and Preacher of Gods Word at Kings-Linne in Norffolke. London, 1616.

The Wonderful Discoverie of the Witchcrafts of Margaret and Phillip Flower, daughters of Joan Flower neere Bever Castle: executed at Lincolne, March 11, 1618. Who were specially arraigned and condemned ... for confessing themselves actors in the destruction of Henry, Lord Rosse, with their damnable practises against others the Children of the Right Honourable Francis Earle of Rutland. Together with the severall Examinations and Confessions of Anne Baker, Joan Willimot, and Ellen Greene, Witches of Leicestershire. London, 1619.

Strange and wonderfull Witchcrafts, discovering the damnable Practises of seven Witches against the Lives of certain noble Personages and others of this Kingdom; with an approved Triall how to find out either Witch or any Apprentise to Witchcraft. 1621. Another edition in 1635.

The Wonderfull discoverie of Elizabeth Sawyer ... late of Edmonton, her conviction, condemnation and Death.... Written by Henry Goodcole, Minister of the word of God, and her continuall Visiter in the Gaole of Newgate.... 1621.

(Reprinted in Vol. I (lxxxi-cvii) of Bullen’s recension of the Dyce-Gifford Ford. 3 vols. London, 1895.)

The Boy of Bilson: or A True Discovery of the Late Notorious Impostures of Certaine Romish Priests in their pretended Exorcisme, or expulsion of the Divell out of a young Boy, named William Perry.... London, 1622.

A Discourse of Witchcraft As it was acted in the Family of Mr. Edward Fairfax of Fuystone in the County of York, in the year 1621. Edited by R. Monckton Milnes (Lord Houghton) for Vol. V of Miscellanies of the Philobiblon Soc. London, 1858-1859. (The editor says the original MS. is still in existence.)

A Most certain, strange and true Discovery of a Witch, Being overtaken by some of the Parliament Forces, as she was standing on a small Planck-board and sayling on it over the River of Newbury, Together with the strange and true manner of her death. 1643.

A Confirmation and Discovery of Witch-craft ... together with the Confessions of many of those executed since May, 1645.... By John Stearne.

The Examination, Confession, Triall, and Execution of Joane Williford, Joan Cariden and Jane Hott: who were executed at Faversham, in Kent ... all attested under the hand of Robert Greenstreet, Maior of Faversham.

A true and exact Relation of the severall Informations, Examinations, and Confessions of the late Witches arraigned ... and condemned at the late Sessions, holden at Chelmsford before the Right Honorable Robert, Earle of Warwicke, and severall of his Majesties Justices of Peace, the 29 of July, 1645.

A True Relation of the Arraignment of eighteene Witches at St. Edmundsbury, 27th August, 1645.... As Also a List of the names of those that were executed.

Strange and fearfull newes from Plaisto in the parish of Westham neere Bow foure miles from London. London, 1645.

The Lawes against Witches and Conjuration, and Some brief Notes and Observations for the Discovery of Witches. Being very Usefull for these Times wherein the Devil reignes and prevailes.... Also The Confession of Mother Lakeland, who was arraigned and condemned for a Witch at Ipswich in Suffolke.... By Authority. London, 1645.

Signes and Wonders from Heaven.... Likewise a new discovery of Witches in Stepney Parish. And how 20. Witches more were executed in Suffolk this last Assize. Also how the Divell came to Sofforn to a Farmer’s house in the habit of a Gentlewoman on horse backe. London .

Relation of a boy who was entertained by the Devil to be Servant to him ... about Credition in the West, and how the Devil carried him up in the aire, and showed him the torments of Hell, and some of the Cavaliers there, etc., with a coppie of a Letter from Maior Generall Massie, concerning these strange and Wonderfull things, with a certaine box of Reliques and Crucifixes found in Tiverton Church. 1645.

(A ridiculous, but not uninteresting, publication.)

The Witches of Huntingdon, their Examinations and Confessions.... London, 1646.

(The Dedication is signed by John Davenport.)

The Discovery of Witches: in answer to severall Queries, lately Delivered to the Judges of Assize for the County of Norfolk. And now published by Matthew Hopkins, Witchfinder. For the Benefit of the Whole Kingdome.... London, 1647.

(The most famous of the “Hopkins series.”)

A strange and true Relation of a Young Woman possest with the Devill. By name Joyce Dovey dwelling at Bewdley neer Worcester.... Also a Letter from Cambridge, wherein is related the late conference between the Devil (in the shape of a Mr. of Arts) and one Ashbourner, a Scholler of S. Johns Colledge ... who was afterwards carried away by him and never heard of since onely his Gown found in the River. London, 1647.

The Full Tryals, Examination and Condemnation of Four Notorious Witches, At the Assizes held in Worcester on Tuseday the 4th of March.... As also Their Confessions and last Dying Speeches at the place of Execution, with other Amazing Particulars.... London, no date.

The Divels Delusions or A faithfull relation of John Palmer and Elizabeth Knot two notorious Witches lately condemned at the Sessions of Oyer and Terminer in St. Albans. 1649.

Wonderfull News from the North, Or a True Relation of the Sad and Grievous Torments Inflicted upon the Bodies of three Children of Mr. George Muschamp, late of the County of Northumberland, by Witchcraft.... As also the prosecution of the sayd Witches, as by Oaths, and their own Confessions will appear and by the Indictment found by the Jury against one of them, at the Sessions of the Peace held at Alnwick, the 24 day of April, 1650. London, 1650.

The strange Witch at Greenwich haunting a Wench, 1650.

A Strange Witch at Greenwich, 1650.

The Witch of Wapping, or an Exact and Perfect Relation of the Life and Devilish Practises of Joan Peterson, who dwelt in Spruce Island, near Wapping; Who was condemned for practising Witchcraft, and sentenced to be Hanged at Tyburn, on Munday the 11th of April, 1652. London, 1652.

A Declaration in Answer to several lying Pamphlets concerning the Witch of Wapping, ... shewing the Bloudy Plot and wicked Conspiracy of one Abraham Vandenhemde, Thomas Crompton, Thomas Collet, and others. London, 1652.

The Tryall and Examinations of Mrs. Joan Peterson before the Honourable Bench at the Sessions house in the Old Bayley yesterday. [1652.]

Doctor Lamb’s Darling, or Strange and terrible News from Salisbury; Being A true, exact, and perfect Relation of the great and wonderful Contract and Engagement made between the Devil, and Mistris Anne Bodenham; with the manner how she could transform herself into the shape of a Mastive Dog, a black Lyon, a white Bear, a Woolf, a Bull, and a Cat.... The Tryal, Examinations, and Confession ... before the Lord Chief Baron Wild.... By James [Edmond?] Bower, Cleric. London, 1653.

Doctor Lamb Revived, or, Witchcraft condemn’d in Anne Bodenham ... who was Arraigned and Executed the Lent Assizes last at Salisbury, before the Right Honourable the Lord Chief Baron Wild, Judge of the Assize.... By Edmund Bower, an eye and ear Witness of her Examination and Confession. London, 1653. (Bower’s second and more detailed account.)

A Prodigious and Tragicall History of the Arraignment, Tryall, Confession, and Condemnation of six Witches at Maidstone, in Kent, at the Assizes there held in July, Fryday 30, this present year, 1652. Before the Right Honorable, Peter Warburton.... Collected from the Observations of E. G. Gent, a learned person, present at their Convictions and Condemnation. London, 1652.

The most true and wonderfull Narration of two women bewitched in Yorkshire: Who comming to the Assizes at York to give Evidence against the Witch after a most horrible noise to the terror and amazement of all the beholders, did vomit forth before the Judges, Pins, wool.... Also a most true Relation of a young Maid ... who ... did ... vomit forth wadds of straw, with pins a crosse in them, iron Nails, Needles, ... as it is attested under the hand of that most famous Phisition Doctor Henry Heers.... 1658.

A more Exact Relation of the most lamentable and horrid Contract with Lydia Rogers, living in Pump-Alley in Wapping, made with the Divel.... Together with the great pains and prayers of many eminent Divines.... 1658.

The Snare of the Devill Discovered: Or, A True and perfect Relation of the sad and deplorable Condition of Lydia the Wife of John Rogers House Carpenter, living in Greenbank in Pumpe alley in Wappin.... Also her Examination by Mr. Johnson the Minister of Wappin, and her Confession. As also in what a sad Condition she continues.... London, 1658.

Strange and Terrible Newes from Cambridge, being A true Relation of the Quakers bewitching of Mary Philips ... into the shape of a Bay Mare, riding her from Dinton towards the University. With the manner how she became visible again ... in her own Likeness and Shape, with her sides all rent and torn, as if they had been spur-galled, ... and the Names of the Quakers brought to tryal on Friday last at the Assizes held at Cambridge.... London, 1659.

The Power of Witchcraft, Being a most strange but true Relation of the most miraculous and wonderful deliverance of one Mr. William Harrison of Cambden in the County of Gloucester, Steward to the Lady Nowel.... London, 1662.

A True and Perfect Account of the Examination, Confession, Tryal, Condemnation and Execution of Joan Perry and her two Sons ... for the supposed murder of William Harrison, Gent.... London, 1676.

A Tryal of Witches at the assizes held at Bury St. Edmonds for the County of Suffolk; on the tenth day of March, 1664. London, 1682; and 1716.

The Lord’s Arm Stratched Out in an Answer of Prayer or a True Relation o; the Wonderful Deliverance of James Barrow, the Son of John Barrow of Olaves Southwark, London, 1664. (A Baptist tract.)

The wonder of Suffolke, being a true relation of one that reports he made a league with the Devil for three years, to do mischief, and now breaks open houses, robs people daily ... and can neither be shot nor taken, but leaps over walls fifteen feet high, runs five or six miles in a quarter of an hour, and sometimes vanishes in the midst of multitudes that go to take him. Faithfully written in a letter from a solemn person, dated not long since, to a friend in Ship-Yard near Temple-bar, and ready to be attested by hundreds.... London, 1677.

Daimonomageia: a small Treatise of Sicknesses and Diseases from Witchcraft and Supernatural Causes.... Being useful to others besides Physicians, in that it confutes Atheistical, Sadducistical, and Sceptical Principles and Imaginations.... London, 1665.

Hartford-shire Wonder. Or, Strange News from Ware, Being an Exact and true Relation of one Jane Stretton ... who hath been visited in a strange kind of manner by extraordinary and unusual fits.... London, 1669.

A Magicall Vision, Or a Perfect Discovery of the Fallacies of Witchcraft, As it was lately represented in a pleasant sweet Dream to a Holysweet Sister, a faithful and pretious Assertor of the Family of the Stand-Hups, for preservation of the Saints from being tainted with the heresies of the Congregation of the Doe-Littles. London, 1673. (Hazlitt, Bibliographical Collections, fourth series, s. u. Witchcraft.)

A Full and True Relation of The Tryal, Condemnation, and Execution of Ann Foster ... at the place of Execution at Northampton. With the Manner how she by her Malice and Witchcraft set all the Barns and Corn on Fire ... and bewitched a whole Flock of Sheep.... London, 1674.

Strange News from Arpington near Bexby in Kent: Being a True Narrative of a yong Maid who was Possest with several Devils.... London, 1679.

Strange and Wonderful News from Yowell in Surry; Giving a True and Just Account of One Elizabeth Burgess, Who was most strangely Bewitched and Tortured at a sad rate. London, 1681.

An Account of the Tryal and Examination of Joan Buts, for being a Common Witch and Inchantress, before the Right Honourable Sir Francis Pemberton, Lord Chief Justice, at the Assizes.... 1682. Single leaf.

The Tryal, Condemnation, and Execution of Three Witches, viz., Temperance Floyd, Mary Floyd, and Susanna Edwards. Who were Arraigned at Exeter on the 18th of August, 1682. London, 1682.

A True and Impartial Relation of the Informations against Three Witches, viz., Temperance Lloyd, Mary Trembles, and Susanna Edwards, who were ... Convicted at the Assizes holden ... at ... Exon, Aug. 14, 1682. With their several Confessions ... as also Their ... Behaviour, at the ... Execution on the Twenty fifth of the said Month. London, 1682.

Witchcraft discovered and punished Or the Tryals and Condemnation of three Notorious Witches, who were Tryed the last Assizes, holden at the Castle of Exeter ... where they received sentence of Death, for bewitching severall Persons, destroying Ships at Sea, and Cattel by Land. To the Tune of Doctor Faustus; or Fortune my Foe.

(A ballad. Roxburghe Collection. Broadside.)

The Life and Conversation of Temperance Floyd, Mary Lloyd and Susanna Edwards ...; Lately Condemned at Exeter Assizes; together with a full Account of their first Agreement with the Devil: With the manner how they prosecuted their devilish Sorceries.... London, 1687.

A Full and True Account of the Proceedings at the Sessions of Oyer and Terminer ... which began at the Sessions House in the Old Bayley on Thursday, June 1st, and Ended on Fryday, June 2nd, 1682. Wherein is Contained the Tryall of Jane Kent for Witchcraft.

Strange and Dreadful News from the Town of Deptford in the County of Kent, Being a Full, True, and Sad Relation of one Anne Arthur. 1684-5. One leaf, folio.

Strange newes from Shadwell, being a ... relation of the death of Alice Fowler, who had for many years been accounted a witch. London, 1685.

A True Account of a Strange and Wonderful Relation of one John Tonken, of Pensans in Cornwall, said to be Bewitched by some Women: two of which on Suspition are committed to Prison. London, 1686.

News from Panier Alley; or a True Relation of Some Pranks the Devil hath lately play’d with a Plaster Pot there. London, 1687.

A faithful narrative of the ... fits which ... Thomas Spatchet ... was under by witchcraft.... 1693.

The Second Part of the Boy of Bilson, Or a True and Particular Relation of the Imposter Susanna Fowles, wife of John Fowles of Hammersmith in the Co. of Midd., who pretended herself to be possessed. London, 1698.

A Full and True Account Both of the Life: And also the Manner and Method of carrying on the Delusions, Blasphemies, and Notorious Cheats of Susan Fowls, as the same was Contrived, Plotted, Invented, and Managed by wicked Popish Priests and other Papists.

The trial of Susannah Fowles, of Hammersmith, for blaspheming Jesus Christ, and cursing the Lord’s Prayer.... London, 1698.

The Case of Witchcraft at Coggeshall, Essex, in the year 1699. Being the Narrative of the Rev. J. Boys, Minister of the Parish. Printed from his manuscript in the possession of the publisher (A. Russell Smith). London, 1901.

A True and Impartial Account of the Dark and Hellish Power of Witchcraft, Lately Exercised on the Body of the Reverend Mr. Wood, Minister of Bodmyn. In a Letter from a Gentleman there, to his Friend in Exon, in Confirmation thereof. Exeter, 1700.

A Full and True Account of the Apprehending and Taking of Mrs. Sarah Moordike, Who is accused for a Witch, Being taken near Pauls’ Wharf ... for having Bewitched one Richard Hetheway.... With her Examination before the Right Worshipful Sir Thomas Lane, Sir Oven Buckingham, and Dr. Hambleton in Bowe-lane. 1701.

A short Account of the Trial held at Surry Assizes, in the Borough of Southwark; on an Information against Richard Hathway ... for Riot and Assault. London, 1702.

The Tryall of Richard Hathaway, upon an Information For being a Cheat and Imposter. For endeavouring to take away the Life of Sarah Morduck, For being a Witch at Surry Assizes.... London, 1702.

A Full and True Account of the Discovery, Apprehending, and taking of a Notorious Witch, who was carried before Justice Bateman in Well-Close on Sunday, July the 23. Together with her Examination and Commitment to Bridewel, Clerkenwell. London, 1704.

An Account of the Tryals, Examination, and Condemnation of Elinor Shaw and Mary Phillips.... 1705.

The Northamptonshire Witches.... 1705.

The Devil Turned Casuist, or the Cheats of Rome Laid open in the Exorcism of a Despairing Devil at the House of Thomas Bennington in Oriel.... By Zachary Taylor, M.A., Chaplain to the Right reverend Father in God, Nicholas, Lord Bishop of Chester, and Rector of Wigan. London, 1696.

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. And How he was Dispossest by Gods blessing on the Fastings and Prayers of divers Ministers and People. London, 1697.

The Surey Imposter, being an answer to a late Fanatical Pamphlet, entituled The Surey Demoniack. By Zachary Taylor. London, 1697.

A Vindication of the Surey Demoniack as no Imposter: Or, A Reply to a certain Pamphlet publish’d by Mr. Zach. Taylor, called The Surey Imposter.... By T. J., London, 1698.

Popery, Supersitition, Ignorance and Knavery very unjustly by a letter in the general pretended; but as far as was charg’d very fully proved upon the Dissenters that were concerned in the Surey Imposture. 1698. Written by Zachary Taylor.

The Lancashire Levite Rebuked, or a Vindication of the Dissenters from Popery, Superstition, Ignorance, and Knavery, unjustly Charged on them by Mr. Zachary Taylor.... London, 1698.

The Lancashire Levite Rebuked, or a Farther Vindication. 1698.

Popery, Superstition, Ignorance, and Knavery, Confess’d and fully Proved on the Surey Dissenters, from a Second Letter of an Apostate Friend, to Zach. Taylor. To which is added a Refutation of T. Jollie’s Vindication.... London, 1699. Written by Zachary Taylor.

A Refutation of Mr. T. Jolly’s Vindication of the Devil in Dugdale; Or, The Surey Demoniack. London, 1699.

The Portsmouth Ghost, or A Full and true Account of a Strange, wonderful, and dreadful Appearing of the Ghost of Madam Johnson, a beautiful young Lady of Portsmouth, Shewing, 1. Her falling in Love with Mr. John Hunt, a Captain in one of the Regiments sent to Spain. 2. Of his promising her Marriage, and leaving her big With Child. 3. Of her selling herself to the Devil to be revenged on the Captain. 4. Of her ripping open her own Belly, and the Devil’s flying away with her Body, and leaving the Child in the room.... 7. Of her Carrying [the Captain] away in the night in a flame of fire. Printed and sold by Cluer Dicey and Co. in Aldermary Church Yard, Bow Lane. Circa 1704.

A Looking Glass for Swearers, Drunkards, Blasphemers, Sabbath Breakers, Rash Wishers, and Murderers. Being a True Relation of one Elizabeth Hale, in Scotch Yard in White Cross Street; who having sold herself to the Devil to be reveng’d on her Neighbours, did on Sunday last, in a wicked manner, put a quantity of Poyson into a Pot where a Piece of Beef was a boyling for several Poor Women and Children, Two of which dropt down dead, and Twelve more are dangerously Ill; the Truth of which will be Attested by several in the Neighbourhood. Her Examination upon the Crowners Inquest and her Commitment to Newgate. Printed by W. Wise and M. Holt in Fleet Street, 1708.

The Witch of the Woodlands; Or, The Cobler’s New Translation. Printed and Sold in Aldermary Church Yard, Bow Lane, London. No date, but about 1710. This pamphlet merely relates an old legend, but is interesting as reproducing with appropriate woodcuts intimate details of the mediæval Sabbat.

An Account of the Tryal, Examination, and Condemnation of Jane Wenham, on an Indictment of Witchcraft, for Bewitching of Matthew Gilston and Anne Thorne of Walcorne, in the County of Hertford....

A Full and Impartial Account of the Discovery of Sorcery and Witchcraft, Practis’d by Jane Wenham of Walkerne in Hertfordshire, upon the bodies of Anne Thorn, Anne Street, &c. ... till she ... receiv’d Sentence of Death for the same, March 4, 1711-12. London, 1712.

Witchcraft Farther Display’d. Containing (I) An Account of the Witchcraft practis’d by Jane Wenham of Walkerne, in Hertfordshire, since her Condemnation, upon the bodies of Anne Thorne and Anne Street.... (II) An Answer to the most general Objections against the Being and Power of Witches: With some Remarks upon the Case of Jane Wenham in particular, and on Mr. Justice Powel’s procedure therein.... London, 1712.

A Full Confutation of Witchcraft: More particularly of the Depositions against Jane Wenham, Lately Condemned for a Witch; at Hertford. In which the Modern Notions of Witches are overthrown, and the Ill Consequences of such Doctrines are exposed by Arguments; proving that, Witchcraft is Priestcraft.... In a Letter from a Physician in Hertfordshire, to his Friend in London. London, 1712.

The Impossibility of Witchcraft, Plainly Proving, From Scripture and Reason, That there never was a Witch; and that it is both Irrational and Impious to believe there ever was. In which the Depositions against Jane Wenham, Lately Try’d and Condemned for a Witch, at Hertford, are Confuted and Expos’d. London, 1712.

The Belief of Witchcraft Vindicated; proving from Scripture, there have been Witches; and from Reason, that there may be Such still. In answer to a late Pamphlet, Intituled, The Impossibility of Witchcraft.... By G. R., A.M. London, 1712.

The Case of the Hertfordshire Witchcraft Consider’d. Being an Examination of a book entitl’d, A Full and Impartial Account.... London, 1712.

A Defense of the Proceedings against Jane Wenham, wherein the Possibility and Reality of Witchcraft are Demonstrated from Scripture.... In Answer to Two Pamphlets Entituled: (I) The Impossibility of Witchcraft, etc. (II) A Full Confutation of Witchcraft. By Francis Bragge, A.B., London, 1712.

The Impossibility of Witchcraft Further Demonstrated, Both from Scripture and Reason ... with some Cursory Remarks on two trifling Pamphlets in Defense of the existence of Witches. 1712.

An Account of The Tryals, Examination and Condemnation of Elinor Shaw and Mary Phillips (Two notorious Witches) on Wednesday the 7th of March, 1705, for Bewitching a Woman, and two children.... With an Account of their strange Confessions. This is signed at the end, “Ralph Davis, March 8, 1705.” It was followed very shortly by a completer account, written after the execution, and entitled:

The Northamptonshire Witches, Being a true and faithful account of the Births, Educations, Lives, and Conversations of Elinor Shaw and Mary Phillips (The two notorious Witches) That were Executed at Northampton on Saturday, March the 11th, 1705 ... with their full Confession to the Minister, and last Dying Speeches at the place of Execution, the like never before heard of.... Communicated in a Letter last Post, from Mr. Ralph Davis of Northampton, to Mr. William Simons, Merchantt in London. London, 1705.

The Whole Trial and Examination of Mrs. Mary Hicks and her Daughter Elizabeth, But of Nine Years of Age, who were Condemn’d the last Assizes held at Huntingdon for Witchcraft, and there Executed on Saturday, the 28th of July, 1716 ... the like never heard before; their Behaviour with several Divines who came to converse with ’em whilst under their sentence of Death; and last Dying Speeches and Confession at the place of execution. London, 1716. There is a copy in the Bodleian Library.

(These last three pamphlets are almost certainly spurious.)

A Terrible and seasonable Warning to young Men. Being a very particular and True Relation of one Abraham Joiner a young Man about 17 or 18 Years of Age, living in Shakesby’s Walks in Shadwell, being a Ballast Man by Profession, who on Saturday Night last pick’d up a leud Woman, and spent what Money he had about him in Treating her, saying afterwards if she wou’d have any more he must go to the Devil for it, and slipping out of her Company, he went to the Cock and Lyon in King Street, the Devil appear’d to him, and gave him a Pistole, ... appointing to meet him the next Night at the World’s End at Stepney; Also how his Brother perswaded him to throw the Money away, which he did; but was suddenly Taken in a very strange manner; so that they were fain to send for the Reverend Mr. Constable and other Ministers to pray with him, he appearing now to be very Penitent.... Printed for J. Dulton, near Fleet Street. Circa 1718.

A Timely Warning to Rash and Disobedient Children Being a strange and wonderful Relation of a young Gentleman in the Parish of Stepheny in the Suburbs of London, that sold himself to the Devil for 12 years to have the Power of being revenged on his Father and Mother, and how his Time being expired, he lay in a sad and deplorable Condition to the Amazement of all Spectators. Edinburgh: Printed Anno 1721.

The Kentish Miracle, Or, a Seasonable Warning to all Sinners Shewn in The Wonderful Relation of one Mary Moore, whose Husband died some time ago, and left her with two Children, who was reduced to great Want.... How the Devil appeared to her, and the many great Offers he made to her to deny Christ, and enter into his Service; and how she confounded Satan by powerful Arguments ... with an Account how an Angel appeared to her and relieved her.... Edinburgh: Printed in the Year 1741.

(This is probably a reprint. The style of the pamphlet seems some thirty or forty years earlier.)

Trial of Thomas Colley, to which is annexed some Further Particulars of the Affair from the Mouth of John Osborne. 1751. (The trial took place at Hertford Assizes, 30 July, 1751.)

Remarkable Confession and Last Dying Words of Thomas Colley. 1751.

FRANCE

BARTHÉTY, H. La sorcellerie en Béarn et dans le pays basque. Pau, 1879.

BERNOU, J. La chasse aux sorcières dans le Labourd (1609). Agen, 1897.

BEUGNOT, A. Histoire de la destruction du Paganisme en occident. 2 vols. Paris, 1835.

BOIS, JULES. Le Satanisme et la magie. Les Petites Religions de Paris.

BONNEMÈRE, EUGÈNE. Histoire des Camisardes des Cévennes. Paris, 1869.

BOUCHARD, H. E. Annette Taudet, ou les sorciers du Poitou au XIXme siècle. Paris, 1867.

BOURIGNON, ANTOINETTE. La Parole de Dieu. Amsterdam, 1683.

La vie extérieure. Amsterdam, 1683.

BOURNON, JACQUES. Chroniques de la Lorraine. Nancy, 1838.

BRÉVANNES, ROLAND. L’Orgie Satanique. Paris, 1904.

BRICAUD, JOANNY. J. K. Huysmans et le Satanisme. Paris, 1912.

Huysmans, occultiste et magicien. Paris, 1913.

Un disciple de Cl. de Saint-Martin. Paris, 1911.

Eléments d’Astrologie. Paris, 1911.

Premiers Elements d’Occultisme. Paris, 1912.

CANNAERT, J. B. Olim: procès des sorcières en Belgique sous Philippe II. Ghent, 1847.

CAUFEYNON ET JAF, DRS. Les Messes Noires. Paris, 1905. (A valuable work.)

CAUZONS, THEODORE DE. La Magie et la Sorcellerie en France. 4 vols. Paris, 1900, etc. (A very important study.)

CHABLOZ, FRITZ. Les sorcières neuchatéloises. Neuchatel, 1868.

CHRISTIAN, PAUL (Paul Pitois). Histoire de la Magie. Paris, 1870.

CLOSMADEUC, DR. G. DE. Les sorciers de Lorient. Vannes, 1885.

DEBAY, DR. A. Histoire des sciences occultes. Paris, 1860.

DE LA MARTINIÈRE. Voyage des Pais Septentrionaux. Paris, 1682.

Discours sur la mort et condamnation de Charles de Franchillon Baron de Chenevieres, exécuté ... pour Crime de Sortilège et de Magie. Paris, 1626.

DRAZOR, H. R. Histoire tragique de trois magiciens qvi ont accvsé à la mort Mazarin en Italie. Paris, 1649.

ELVEN, HENRY VON. La Tradition. Vol. V. Paris, 1891.

FIGUIER, LOUIS. Histoire du merveilleux dans les temps modernes. 4 vols. Paris, 1860-1.

FONTENELLE, BERNARD LE BOVIER DE. Histoire des oracles. Paris, 1687. (Often reprinted.)

FOURNIER, ALBAN. Epidémie de Sorcellerie en Lorraine. Nancy, 1891.

GARINET, JULES. Histoire de la magie en France. Paris, 1818.

GARSAULT, F. ALEXANDRE. Faits des causes célèbres et intéressantes. Amsterdam and Paris, 1757.

HARON, ALFRED. La Tradition. Vol. VI. Paris, 1892.

Histoire prodigieuse et espouvantable de plus de deux cens 50 sorciers et sorcières emmenez pour leur estre fait et parfait leur procès au parlement de Tholoze. Paris, 1649.

Histoire véritable des crimes horribles commis à Boulogne par deux moynes, deux gentils-hommes, et deux damoiselles, sur le S. Sacrement de l’Autel, qu’ils out fait consumer à une Cheure et à un Oye, et sur trois enfants, qu’ils ont fait distiler sur la lambique. Paris, 1651.

Histoire véritable de l’exécrable Docteur Vanini, autrement nommé Luciolo. Paris, 1619.

JAF, LE DR. Physonomie du vice. Paris, circa 1903.

L’Amour secret. Paris, circa 1904.

Journal d’un bourgeois de Paris. Panthéon Litteraire. Paris, 1838.

LADAME, DR. Procès criminel de la dernière sorcière brulée à Genève, le 6 avril, 1652. Paris, 1888.

LAVANCHY, L’ABBÉ J. M. Sabbats ou synagogues sur les bords du lac d’Annecy. Annecy, 1885.

LECANU, L’ABBE. Histoire de Satan. 1861.

LECOCQ, AD. Les sorciers de la Beauce. Chartres, 1861.

LEMOINE, JULES. La Tradition. Vol. VI. Paris, 1892.

Les Enfers Lubriques. Paris, circa 1900.

LES GOUVELLES, LE VICOMTE HIPPOLYTE. Apparitions d’une âme du Purgatoire en Bretagne. 4th ed. Paris, 1919. (An apparition which visited Jeanne Audouis [Sœur Marie des Sept Douleurs]).

Les sorceleries de Henry de Valois, et les oblations qu’il faisoit au Diable dans le bois de Vincennes. 15 pp. Paris, 1589.

(This attack on Henry III has been reprinted several times; as by Cimber and Darignon Archives curieuses de l’Histoire de France. Vol. XII, and L’Estoile, Journal de Henri III.)

LILLIE, ARTHUR. The Worship of Satan in Modern France. 1896.

LOUÏSE, TH. De la sorcellerie et de la justice criminelle à Valenciennes. Valenciennes, 1861.

Magie. 2 vols. Paris, circa 1904.

MATTER, JACQUES. Histoire critique du gnosticisme. 3 vols. Paris, 1828.

MAURY, ALFRED. Histoire des religions de la Grèce antique. 3 vols. Paris, 1857-9.

La Magie et l’Astrologie. Paris, 1860. (Often reprinted.)

MONNOYER, JULES. La sorcellerie en Hainault ... avec analyse de procès pour sortilèges (1568-1683). Mons, 1886.

MONSEUR, EUGÈNE. Le folklore Wallon. Brussels, 1892.

ROUÉ, PAUL. Causes sales. Paris, 1902.

SALVERTE, A. J. E. B. DE. Essai sur la Magie. Brussels, 1817.

SCHURÉ, EDOUARD. Les grandes légendes de France. 19th ed. Paris, 1922.

SIMONET, L’ABBE. Realité de la Magie. Paris, 1819.

THUIS, L’ABBÉ JEAN-BAPTISTE. Traite des superstitions qui regardent les Sacraments. 3 vols. Paris, 1703. Reprinted 4 vols., 1741; and 4 vols., 1777.

Tradition, La. Vol. V contains Van Elvan’s Les Procès de sorcellerie au moyen âge. Paris, 1891. Vol. VI contains Harou’s Sorciers et sorcières. Paris, 1892, also Lemoine’s Sorcellerie contemporaine. Paris, 1892.

UN BADAUD (Paul Marrin). Coup d’œil sur la Magie as XIXme siècle. Paris, 1891.

Coup d’œil sur les thaumaturges et les médiums du XIXme siècle. Paris, 1891.

WAITE, ARTHUR EDWARD. Devil-Worship in France. London, 1896.

FRANCE: SPECIAL CASES

Madeleine Bavent

YVELIN, DR. Examen de la possession des religieuses de Louviers. Paris, 1643.

Responce à l’Examen de la possession des religieuses de Louviers, n.d.

Récit véritable de ce qui s’est fait et passé à Louviers, touchant les religieuses possédées, n.d.

LE GAUFFRE. Exorcismes de plusieurs religieuses de la ville de Louuiers en présence de Monsieur le Penitencier d’Evreux et de Monsieur Le Gauffre.

LE BRETON, JEAN. La défense de la vérité touchant la possession des religieuses de Lovviers. Evreux, 1643.

DELANGLE. Procès-verbal de Monsieur le Penitencier d’Evreux. Paris, 1643.

Trois questions touchant l’accident arrivé aux religieuses de Louviers, n.d.

DESMARETS, PÈRE. Histoire de Magdelaine Bavent, religieuse du monastère de Saint-Louis de Louviers avec sa confession générale et testamentaire, ou elle déclare les abominations, impietez et sacrilèges qu’elle a pratiqué et veu pratiquer, tant dans ledit monastère qu’au Sabbat. Paris, 1652.

HUMIER. Discours théologique sur l’histoire de Magdelaine Bavent. Nyort, 1659.

MORIN, LOUIS RENÉ. Histoire de Louviers. Rouen, 1822.

DIBON. Essai historique sur Louviers. Rouen, 1836.

DU BOIS, L. Recherches archéologiques ... sur la Normandie. Paris, 1843.

PIERART, Z. La magnétisme, le somnambulisme et le spiritualisme dans l’histoire. Affaire curieuse des possédées de Louviers. Paris, 1858.

Marie Benoist, La Bucaille

Arrest donné par la chambre ordonée par le Roy au temps des vacations contre Marie Benoist. Rouen, 1699.

Le tableau prétendu de la pénitence ou le caractère de la dévotion de sœur Marie Bucaille, accusé d’être sorcière. Rouen, 1699.

Almanach historique, ecclésiastique et politique du Diocèse de Coutances pour l’année 1774.

La Cadière and Père Girard

Justification de demoiselle Catherine Cadière. 1731.

Factum pour Marie Catherine Cadière contre le Père J.-B. Girard, jésuite, où ce religieux est accusé de l’avoir portée par un abominable Quietisme aux plus criminels excès de l’impudicité. Hague, 1731.

LOUIS, BISHOP OF TOULON. Mémoires des faits qui se sont passés sous les yeux de M. l’Evêque de Toulon, lors de l’origine de l’affaire du P. Girard, jésuite, et de la Cadière. Toulon, 1731.

CHAUDON. Réponse a l’écrit qui a pour titre “Mémoires des faits, etc.” Aix, 1731.

Les véritables sentiments de Mademoiselle Cadière ... écrits de sa propre main. Aix, 1731.

BOYER D’AIGUILLES. Conclusions de M. le procureur général du roi ... au sujet de procès d’entre le P. Girard.... n.d.

Sentence de monsieur l’official de l’évêché de Toulon, qui renvoie le P. Girard absous des accusations.... n.d.

Leonora Galigai

La Juste pvnition de Lycaon, Florentin, Marquis d’Ancre. Paris, 1617.

Arrest de la Cour de Parlement contre le marechal d’Ancre et sa femmé, prononce et exécuté à Paris le 8 juillet, 1617.

Harangve de la marquise d’Ancre, estant sur l’echaffaut. 1617.

Bref récit de ce qui s’est passé pour l’exécution ... de la marquise d’Anchre. Paris, 1617.

Discours sur le mort de Eléonor Galligay, femme de Conchine, marquis d’Ancre. Paris, 1617.

La Médée de la France, dépeinte en personne de la Marguerite d’Ancre. Paris, 1617.

Louis Gaufridi and Madeleine de la Palud

Arrest de la Covr de Parlement de Provence, portant condamnation contre Messire Louis Gaufridi ... convaincu de Magie et autres crimes abominables.... Aix, 1611.

Confession faicte par Messire Lovys Gaufridi, prestre en l’église Accoules de Marseille, prince de magiciens depuis Constantinople jusques à Paris.... Aix, 1611.

FONTAINE, JACQUES. Discovrs des marqves des sorciers ... sur le subiect di procez de ... Louys Gauffridy. Paris, 1611.

MICHAËLIS, PÈRE. Histoire admirable de la possession et conversion d’une pénitente séduite par un magicien.... Paris, 1612.

DOOMS. Actes des exorcismes faits à la Sainte-Baume ... sur Louis Copeau, Magdeleine de la Palud et Louis Gauffridy. Douai, 1613.

ROSSET, FRANÇOIS DE. Les histoires tragiqves de nostre temps. Paris, 1614.

LENORMANT DE CHIREMONT, J. Histoire véritable, mémorable de ce qvi c’est passé sovs l’exorcisme de trois filles possédées ès pais de Flandre ... ou il est avssi traité de la police du Sabbat. Paris, 1623.

GINESTE, RAOUL. Louis Gaufridi et Magdeleine de la Palud. Paris, 1904. (A modern study which must be used with reserve.)

Urbain Grandier

Interrogatoire de maistre Urbain Grandier, prêtre, curé de Saint Pierre-du-Marché de Loudun, avec les confrontations des religieuses possédées contre ledict Grandier. Paris, 1634.

Arrest et condamnation de mort contre Maistre Vrbain Grandier ... atteint et convaincu du crime de magie. Paris, 1634.

Relation veritable de ce qui s’est passé à la mort du curé de Loudun, bruslé tout vif le vendredi 18 aoust 1634.

TRANQUILLE, PÈRE. Véritable relation des justes procédures observées au faict de la possession des Ursulines de Loudun. Paris, 1634.

La démonomanie de Lodun, qui montre la véritable possession des religieuses urselines et autres séculières. La Flèche, 1634.

DUNCAN, MARC. Discours de la possession des religieuses Ursulines de Loudun. 1634.

Récit véritable de ce qui s’est passé à Loudun contre Maistre Urbain Grandier. Paris, 1634.

LA FOUCAULDIÈRE, M. DE. Les effets miraculeux de l’église romain sur les estranges et affroyables action des démons. Paris, 1635.

Relation de la sortie du démon Balam du corps de la mère prieure des ursulines de Loudun. Paris, 1635.

SURIN, PÈRE. Lettre écrite à Monseigneur l’Evêque de Poictiers par un des Pères Jésuites qui exorcisèrent à Loudun. Paris, 1635.

La gloire de St. Joseph, victorieux des principaux démons de la possession des Ursulines de Loudun. Le Mans, 1636.

LUCHÉ, PÈRE MATHIEU DE. Les interrogatoires et exorcismes nouvellement faites à un démon sur le sujet de la possession des filles urcellines de Loudun. Paris, 1637.

SAINTE-CATHERINE. Le grand pécheur converty, représenté dans les deux estats de la vie de M. de Queriolet. Lyons, 1690.

AUBIN. Histoire des diables de Loudun. Amsterdam, 1693.

LA MÉNARDAYE, M. DE. Examen et discussion critique de l’histoire des diables de Loudun. Paris, 1747.

Histoire abrégée de la possession des Ursulines de Loudun. Paris, 1828.

DUMAS, ALEXANDRE. Crimes célèbres. 6 vols. Paris, 1839-41. (A highly romantic treatment. This survey must be used with caution.)

SAUZÉ, CHARLES. Etude médico-historique sur les possédées de Loudun. Paris, 1840.

LERICHE, L’ABBÉ. Etudes sur les possessions en général et sur celle de Loudun en particulier. Paris, 1859.

LEGUÉ, DR. G. Documents pour servir à l’histoire médicale des possédées de Loudun. Paris, 1874.

Urbain Grandier et les possédées de Loudun. Paris, 1880.

JEAN DE POITIERS. Les diables de Loudun. Paris, 1878.

S. Joan of Arc

LENGLET-DUFRESNOY, L’ABBÉ N. Histoire de Jeanne d’Arc. Paris, 1753-4.

GUILBERT. Eloge historique de Jeanne d’Arc. Rouen, 1803.

BUCHON, J. A. Chronique et procès de la Pucelle d’Orléans. Paris, 1817.

LE BRUN DES CHARMETTES. Histoire de Jeanne d’Arc. Paris, 1817.

QUATREMÈRE-ROISSY, J. A. Quelques pièces curieuses sur le mariage prétendu de Jeanne d’Arc. Paris, 1830.

QUICHERAT, JULES. Aperçus nouveaux sur l’histoire de Jeanne d’Arc. Paris, 1841.

Relation inédite sur Jeanne d’Arc. Orléans, 1879.

BEAUREGARD, B. DE. Histoire de Jeanne d’Arc. Paris, 1847.

MICHELET, JULES. Jeanne d’Arc. Paris, 1853.

BRIERE DE BOISMONT, DR. A. De l’hallucination historique, ou étude ... sur les voix et les révélations de Jeanne d’Arc. Paris, 1861.

VALLET DE VIRIVILLE. Procès de condamnation de Jeanne d’Arc. Paris, 1867.

O’REILLY, E. Les Deux Procès de condamnation ... de Jeanne d’Arc. Paris, 1869.

ROBILLARD DE BEAUREPAIRE. Recherches sur le procès de condamnation de Jeanne d’Arc. Rouen, 1869.

CHEVALIER, A. Jeanne d’Arc. Bio-Bibliographie. Montbeliard, 1878.

LUCE, SIMÉON. Jeanne d’Arc à Domremy. Paris, 1886.

LÉO TAXIL, G. J. P. and FESCH, PAUL. Le Martyr de Jeanne d’Arc. Paris, 1890.

BEAUREPAIRE, CHARLES DE. Notes sur les juges et les assesseurs du procès de condamnation de Jeanne d’Arc. Rouen, 1890.

La Voisin and her Confederates

DUFEY DE L’YONNE. La Bastille, mémoires pour servir à l’histoire secrète.... Paris, 1833.

CLÉMENT, PIERRE. La police de Paris sous Louis XIV. Paris, 1866.

RAVAISSON, FRANÇOIS. Archives de la Bastille. 17 vols. Paris, 1866-74.

MONTIFAUD, M. DE. Racine et la Voisin. Paris, 1878.

LOISELEUR, JULES. La Saint-Barthélemy, l’affaire des poisons et Mme de Montespan. Paris, 1882.

JOURDY, G. La Citadelle de Besançon ... ou épilogue de l’Affaire des poisons. 1888.

LEGUÉ, DR. G. Medécins et empoisonneurs au XVIIme siècle. Paris, 1890.

NASS, DR. L. Les empoisonnements sous Louis XIV. Paris, 1898.

FUNCK-BRENTANO, F. Le drame des poisons. Paris, 1899.

Palladism

BATAILLE (Dr. Hacks). Le diable au XIXme siècle ou les mystères du Spiritisme. Paris, 1893.

MARGIOTTA, D. Le Palladisme. Culte de Satan. Grenoble, 1895.

VAUGHAN, MISS DIANA. (i.e. LÉO TAXIL.) Le Palladium régénéré et libre. Lien des groupes lucifériens independants. Paris, 1895.

Mémoires d’une ex-palladiste. Paris, 1896.

La Restauration du Paganisme. Transition décrétée par le Sanctum Regnum, pour préparer l’etablissement du culte public de Lucifer. Paris, 1896.

SURLABRÈCHE, E. La confusion de Satan. Paris, 1896.

PAPUS. Catholicisme, satanisme et occultisme. Paris, 1897.

Gilles de Rais

MEURET, F. C. Annales de Nantes. Nantes, circa 1840.

Petite histoire nantaise ... du Barbe-Bleue nantais, ou du Maréchal de Retz. Nantes, 1841.

STENDHAL, H. BEYLE. Mémoires d’un touriste. Paris, 1854.

GUERAUD, ARMAND. Notice sur Gilles de Rais. Rennes, 1855.

MARCHEGAY. Récit authentique de l’exécution de Gilles de Rays. Nantes, s.d.

LACROIX, PAUL. Crimes étranges. Le maréchal de Rays. Brussels, 1855.

BOSSARD, L’ABBÉ E. Gilles de Rais ... dit Barbe-Bleue. Paris, 1885.

HUYSMANS, J. K. La Magie en Poitou. Gilles de Rais. 1899.

The Templars

MESSIE, PIERRE (Pedro Mexia). Les diverses leçons de Pierre Messie. Paris, 1556.

DUPUY, PIERRE. Traité concernant l’histoire de France. Paris, 1654.

Histoire de l’abolition de l’ordre des Templiers. Paris, 1779.

NICOLAÏ, FREDERIC. Essai sur les accusations intentées aux Templiers et sur le secret de cet ordre. Amsterdam, 1783.

GROUVELLE, P. Mémoires historiques sur les Templiers. Paris, 1805.

RAYNOUARD, F. J. M. Monumens historiques relatifs à la condamnation des Chevaliers du Temple. Paris, 1813.

REY, E. Etude sur les Templiers. Arcis-sur-Aube, 1891.

HAMNER, JOSEPH DE. Mémoires sur deux coffrets gnostiques du Moyen-Age du cabinet de M. le duc de Blacas. Paris, 1832.

BARGINET, F. A. Discours sur l’histoire civile et religieuse de l’ordre du Temple. Paris, 1833.

MAILLARD DE CHAMBURE, C. H. Régles et statuts secrets des Templiers. Paris, 1841.

HAVEMANN. Geschichte des Ausgangs des Tempelherrenordens. Stuttgart, 1846.

MIGNARD, T. J. A. P. Monographie du coffret de M. le duc de Blacas. Paris, 1852.

DAUNANT, DE. Le procès des Templiers. Nimes, 1863.

LOISELEUR, JULES. La doctrine secrète des Templiers. Paris, 1872.

GAIDOZ, H. Note sur un statuette en bronze représentant un homme assis les jambes croisées.

PRUTZ, HANS DR. Geheimlehre und Geheimstatuten des Tempelherren-Ordens. Berlin, 1879.

Entwicklung und Untergang des Tempelherrenordens. Berlin, 1888.

JACQUOT, F. Défense des Templiers. Paris, 1882.

CURZON, HENRI DE. La Règle du Temple. Paris, 1886.

SCHOTTMULLER. Der Untergang des Tempelordens. 2 vols. Berlin, 1887.

LAVOCAT. Procès des frères et de l’ordre du Temple. Paris, 1888.

NAEF, F. Recherches sur les opinions religieuses des Templiers. Nimes, 1890.

GMELIN. Schuld oder Unschuld des Templerordens. Stuttgart, 1893.

ITALY

Archivio storico italiano. 4 serie. Florence, 1842-85.

BOFFITO. Gli eretici in Piemonte. 1897.

BONNI, F. L’Inquisizione e i Calabro-Valdesi. Milan, 1864.

BORELLI. Editti antichi e nuovi. Turin, 1681.

BORGIA, STEFANO. Memorie istoriche della pontificia cittá di Benevento. Rome, 1769.

CANTÙ, CESARE. Gli Eretici d’Italia. 3 vols. Turin, 1865-7.

Storia della Diocesi di Como. 2 vols. Como, 1829-31.

CAPPELLETTI. Le Chiese d’Italia. Venice, 1844.

CARUTTI. Storia della citta di Pinerolo. Pinerolo, 1893.

CASTRO, G. DE. Il Mondo Segreto. 9 vols. Milan, 1864.

Arnaldo da Brescia. Leghorn, 1875.

CATTANI, FRA. Discorso sopra la Superstizione dell’ Arte Magica. Florence, 1567.

CIGOGNA, STROZZI. Pelagii de gli incanti. Vicenza, 1605

CORIO, B. L’Istoria di Milano. Padua, 1646.

DANDALO, C. T. La Signora di Monza. Milan, 1855.

DE BLASIO, PROF. ABELE. La Mala Vita a Napoli. Naples, 1905.

DEJOB. De l’influence du concile de Trente. Paris, 1884.

FOLENGO, GIROLAMO. Opus Macaronicum. 2 vols. Mantua, 1771.

GALVANI. Osservazioni sulla Poesia de’ Trovatori. Modena, 1839.

GIANNONE, P. Istoria civile del Regno di Napoli. 7 vols. Naples, 1770.

GORI. Storia di Chiusi.

GRIMALDO, CONSTANTINI. Dissertatione in cui si investiga quali sian le operazioni che dependono della magia. Rome, 1751.

GUICCIARDINI, FRANCESCO. Delle istorie d’Italia. 8 vols. Florence, 1818. Also ed. Resini. 5 vols. Turin, 1874.

LAMI. Lezioni d’antichitá toscane. 2 vols. Florence, 1766.

LELAND, C. G. Etruscan Remains. London, 1892.

Lettera dal Inquisitore da Barzalone allo Inquisitore de Novara, n.d.

MASTRIANI, F. I Vermi. 2 vols. Naples, 1877.

Misteri dell’ Inquisizione. Paris, 1847. (A catchpenny.)

MONNIER, M. La Camorra. Paris, 1863.

MURATORI, L. A. Rerum italicarum scriptores. 28 vols. Milan, 1723 et seq.

Continuatio opera Jo. Mar. Tartini. 2 vols. Florence, 1748-80.

Antiquitates italicæ medii aevi. 6 vols. Milan, 1738.

Annali d’Italia. 5 vols. Milan, 1838.

MUTINELLI. Storia Arcana d’Italia. 4 vols. Venice, 1858.

MUZI. Memorie ecclesiastiche e civili di Cittá di Castello. Rome, 1842-7.

NICEFORO, A. E SIGHELE. La Mala Vita a Roma. Rome, 1899.

L’Italia barbara. Rome, 1898.

NOVELLIS. Biografia Saviglianese. Turin, 1840.

OGNIBEN, ANDREA. I Guglielmiti del secolo XIII. Perugia, 1847.

PECCI, GIOVANNI ANTONIO. Storia del vescovado della cittá di Siena. Lucca, 1748.

PELLET, M. Naples contemporaine. Paris, 1894.

PERINI, O. Storia delle Societá Segrete. 2 vols. Milan, 1863.

ROSSETTI, GABRIELE. Disquisitions on the Antipapal Spirit ... its Secret Influence.... 2 vols. 1834. (Translated by Miss C. Ward.)

SEGNI, GIOVANNI BATTISTA. Del vero cristiano contra l’arte planetaria. Ferrara, 1592.

SILVAGNI, D. La Corte e la Societá Romana nei XVIII e XIX secoli. 2nd ed. 3 vols. Florence, 1882-5.

Successo di Giustitia fatta nella cittá di Munich di sei scelerati strigoni. Genoa, 1641.

TOCCO. L’Eresia nel medio Evo. Florence, 1884.

TORRICELLO. Dialogo di Otto Lupano, nel qual si ragiona delle statute e miracoli de demoni e spiriti. Milan, 1540.

TURLETTI. Storia di Savigliano.

UGHELLI. Italia sacra. 10 vols. Venice, 1721.

VAYRA, P. Le Streghe nel Canarese (Curiositá di Storia Subalpina). 1874.

VIZZINI, A. La Mafia. Rome, 1880.

NORTH AMERICA

A True though Sad Relation of Six Sea-men (Belonging to the Margaret of Boston) Who Sold Themselves to the Devil And were Invisibly Carry’d away. A pamphlet of 8 pages. N.D. Circa 1698.

BANCROFT. History of the United States.

BURR, GEORGE LINCOLN. Narratives of the Witchcraft Cases. New York, 1914.

The Witchcraft Persecutions. Univ. of Pennsylvania Translations and Reprints. Vol. III. No. 4. Philadelphia, 1903.

CALEF, ROBERT. The Wonders of the Invisible World. Boston, 1700.

DRAKE, SAMUEL G. Annals of Witchcraft. 1869.

GREEN, SAMUEL ABBOTT. Groton in the Witchcraft Times. Cambridge, Mass., 1883.

HUTCHINSON, JOHN. History of the Province of Massachuset’s Bay.

KITTREDGE, G. L. Notes on Witchcraft. American Antiquarian Soc. Proceedings. N.S. xviii. 1906-7.

MATHER, COTTON. The Wonders of the Invisible World. Boston, 1693.

MATHER, INCREASE. Remarkable Providences. Boston, 1683-4.

NEAL, D. History of New England. London, 1747.

NEVINS, W. S. Witchcraft in Salem Village. Boston, 1892.

POOLE, W. F. Salem Witchcraft. Boston, 1869.

TAYLOR, JOHN. The Witchcraft Delusion in Colonial Connecticut. New York, n.d.

UPHAM, CLEMENT WENTWORTH. History of Salem Witchcraft. 2 vols.

UPHAM, CAROLINE E. Salem Witchcraft in Outline. Illustrated. 3rd ed. Salem, Mass., 1891.

(This is mainly a compendium of C. W. Upham’s larger work.)

WINSOR, J. The Literature of Witchcraft in New England. 1896. (Reprinted from Proc. Am. Antiq. Soc., 1895.)

GERMANY

BUCHINGER. Julius Echter von Melpresbrunn.

DIECKHOFF. Die Waldenser im Mittelalter. Gottingen, 1851.

DIEFFENBACH, JOHANN. Der Hexenwahn vor und nach der Glaubensspaltung in Deutschland. Mainz, 1886.

DUHR. Stellung des Jesuiten in den deutschen Hexenprozessen. Freiburg, 1900.

DURINGSFELD. Das festliche Jahr. Leipzig.

FLÜGEL, G. Mani, seine Lehre und seine Schriften. Leipzig, 1862.

GAAR, G. S. J. Christliche Anred nächst dem Scheiterhaufen, worauff der Leichnam Mariæ Renatæ, einer durchs Schwert hingerichtetin Zauberin, den 21ten Jun. An. 1749, ausser der Stadt Würzburg, verbrennet worden, an ein Zahlreich versammeltes Volk gethan.... (Contemporary and important.)

GLAUBRECHT, OTTO. Die Schreckensjahre von Lindheim. Stuttgart, 1886.

Handbuch der deutschen Mythologie.

HANSEN, JOSEPH. Quellen und Untersuchungen zur Geschichte des Hexenwahns und der Hexenverfolgung im Mittelalter. Bonn, 1901. (A valuable and important study.)

HELBING. Die Tortur, Geschichte der Folter, etc. 2 vols. Berlin, 1902.

Historia tragica adolescentis prænobilis Ernesti ab Ernberg. (Written by his confessor, a Jesuit father. Collect. Gropp. Vol. II, pp. 287, sqq.)

HORST, GEORG CONRAD. Dæmonomagie, oder Geschichte des Glaubens an Zauberei und dæmonische Wunder. Frankfort. 2 vols. 1818.

HORST, VICTOR. Zauberbibliothek. 6 vols.

KESSLER. Mâni Forschungen über die manichäissche Religion. 2 vols. Berlin, 1889, sqq.

Kleiner Beitrag zur Geschichte des Hexenwesens im 16 Jahrhundert. Trier, 1830.

KOPP. Die Hexenprozesse und ihre Gegner in Tyrol. Innsbruck, 1874.

KRONE. Fra Dolcino und die Patarerer. Leipzig, 1844.

LEHMANN. Aberglaube und Zauberei. Stuttgart, 1908.

LEITSCHUH, FRIEDRICH DR. Beitræge zur Geschichte des Hexenwesens in Franken. Bamberg, 1883.

Der letzte Hexenprocess in Deutschland. Pirna, 1849.

LOSCHART, OSWALD, C.R.P. Die wahrhafte und umständliche Nachricht von dem Zufalle, so das jungfräuliche Kloster Unterzell Nächst Würzburg betroffen, verfasset im Jahr 1749. 1749.

MEYER, LUDWIG. Die Periode der Hexenprocesse.

MÜLLER, KARL. Die Waldenser und ihre einzelnen Gruppen bis zum Anfang des 14 Iahrhunderts. Gotha, 1886.

OCHSENBEIN. Aus dem Schweizer Volksleben des XV Iahrhunderts. 1881.

PAULUS. Hexenwahn und Hexenprozess in 16 Jahrh. Freiburg, 1910.

RAPP, LUDWIG. Die Hexenprozesse und ihre Gegner aus Tyrol.

REINSBURG, O. F. VON. Bavaria Landes und Volkskunde des Königreichs Bayern. Munich, 1860-66.

RIETZLER. Hexenprozesse in Bayern. Stuttgart, 1896.

SCHERR, J. Hammerschläge und Historien. Vol. II. sub Die letzte Reichshexe.

SCHINDLER. Der Aberglaube des Mittelalters. Breslau, 1858.

SCHREIBER. Die Hexenprozesse im Breisgau.

SCHUMACHER, H. A. Die Stedinger, Beitrag zur Geschichte der Wesenmarschen. Bremen, 1865.

SILBERSTEIN, AUGUST. Denksäulen im Gebeite der Cultur und Literatur. Vienna, 1879.

SOLDAN-HEPPE. Geschichte der Hexenprozesse. 2 vols. Stuttgart, 1880.

(Soldan’s famous work “neu gearbitet von Dr. Heinrich Heppe.”)

STECK, RUDOLFF. Die Akten des Jetzerprozesses nebst dem Defensorium. Basel, 1904.

STEINER. Geschichte der Stads Dieburg. Darmstadt, 1829.

TRUMMER, C. Vorträge über Tortur, Hexenverfolgungen, Vehmgerichte, etc., in Der Hamburgischen Rechtsgeschichte. Vol. I.

VOLK, FR. Hexen in der Landvogtei Ortenau und Reichstadt Offenburg.

WITZSCHEL, AUGUST. Sitten, Sagen, und Gevräuche aus Thuringen. Vienna, 1878.

Wunderbarliche Geheimnussen der Zauberey. 4to. 1630.

ZINGERLE, IGNAZ, DR. Barbara Pachlerin, die Sarnthaler Hexe. Innsbruck, 1858.

SPIRITISM

“ADEPTE, UN.” Katie King, Histoire de ses Apparitions. Paris, 1879.

BALLOU, ADIN. Spirit Manifestations. Boston, 1852; Liverpool, 1853.

BENSON, VERY REV. MGR. HUGH. Spiritualism. C.T.S. No. 36.

BLACKMORE, S.J., SIMON AUGUSTINE. Spiritism, Facts and Frauds. London, 1925. (The best concise study of the subject. The work is fairly and authoritatively written, and the conclusions are eminently sane.)

BROWSON. The Spirit-Rapper. Boston, 1854. In Vol. IX of Works. Detroit, 1884.

BUTT, G. BASEDEN. Modern Psychism. London, 1925.

CAPRON, E. W. Modern Spiritualism. New York, 1855.

CARRINGTON, HEREWARD. Physical Phenomena. 1920.

The Physical Phenomena of Spiritualism. Boston, 1902.

CARTER, HUNTLY. Spiritualism, Its Present-Day Meaning. A Symposium. London, 1920.

COATES, JAMES. Seeing the Invisible: practical studies in Psychometry, etc.

CRAWFORD, W. J. Experiments in Psychical Science.

The Reality of Psychic Phenomena.

Some practical Hints for those investigating ... Spiritualism.

DELANNE, G. and G. BOURNIQUET. Ecoutons les Morts. Paris, 1923.

DUNRAVEN, EARL OF. Experiences in Spiritualism with D. D. Home.

DURVILLE. Le Fântome des Vivants. Paris, 1909.

FOURNIER D’ALBE, E. E. The Goligher Circle, May to August, 1921. London, 1922.

GASPARIN, COUNT AGENOR DE. Des tables tournantes. Paris, 1854.

GURNEY, MYERS, and PODMORE. Phantasms of the Living. 2 vols. London, 1886.

GUTHERLET. Der Kampf und die Seele. 2nd ed. Mainz, 1903.

JUNG, J. H. Theorie der Geisterkunde.

LANSLOTO, O.S.B., D. I. Spiritism Unveiled. St. Louis, 1913. (An excellent and most valuable work.)

LEPICIER, O.S.M., ALEXIS. The Unseen World. London, 1906.

LILLIE, ARTHUR. Modern Mystics and Modern Magic. London, 1894.

LODGE, SIR OLIVER. Raymond, or Life after Death. London, 1916

PAILLOUX, C. S. Le Magnetisme, le Spiritisme, et la possession.

RAUPERT, J. GODFREY. Spiritistic Phenomena; their interpretation.

New Black Magic. 1924.

Modern Spiritism. London, 1907.

SARGENT, EPES. Planchette or the Despair of Science. Boston, 1869.

SCHRENCK-NOTZING, BARON VON. Phenomena of Materialization. Trans. by E. E. Fournier d’Albe. London, 1923.

SEMENOFF, MARC. Introduction à la vie secrète. Paris, 1925.

SPICER, HENRY. Sights and Sounds; the Mystery of the Day. London, 1853.

SURBLED. Spiritualism et spiritisme. Paris, 1898.

Spirites et mediums. Paris, 1901.

THURSTON, S.J., HERBERT F. The Problems of Materialization. The Month, Oct., 1922. (And a number of valuable articles which have been published of recent years in The Month.)

TRETHEWY, A. W. The Controls of Stainton Moses. London, 1925.

WALLACE, A. R. Miracles and Modern Spiritualism. London, 1897.

INDEX

Abraham, Statue of, 183

Accommodation theory, false, 203

Ad Abolendam, Bull of Lucius III, 17

Ælian, 118, 158

Æneas sacrifices to Night, 158

Ætius, 158

African witchcraft, 163

Agrippa, Cornelius, 103, 296

Akiba, Rabbi, 190

Albertus Magnus, Blessed, 64

Albigenses, 17, 27, 28, 62, 87

Alchemist, The, 304-5

Aldonistæ, 17

Alduin, Count, 26

Alexander III, 17, 18

Alexander IV, 13, 43, 64

Alphonsus, King of Arragon (Greene), 287

Alphonsus Liguori, S., 41, 68-9, 92, 126, 203

Alphonsus Rodriguez, S.J., 126

Ambrose, S., 14, 117, 176, 180, 224

Anania, Lorenzo, 128, 167

Andreas, S., of Rinn, 162, 197

Anne Catherine Emmerich, 126

Antony, S. (the Great), 202

Apollodorus, 201

Apuleius, Lucius, 111, 116, 184, 296

Aquila of Pontus, 190

Aquinas, S. Thomas, 45, 64, 91, 128, 176, 296

Arab witches, 5

Aretæus, 202

Ariberto, Archbishop of Milan, 16

Aristophanes, 98, 200

Aristotle, 296

Arnauld Amaury, 18

Arnobius, 99

Arrows, Divination with, 182-3

Asceticus, heretical treatise, 22

Asmodeus, 190

Asperges, mock, at witches’ mass, 154

Athanasius, S., 224

Augustine of Hippo, S., 13, 64, 100, 128, 176, 180, 184, 296

Aupetit, Pierre, 149, 152

Azor, S.J., Juan, 92

Bacon, Lord, 65

Bagnolenses, 17

Balaam, 174, sqq.

Balac, 174, sqq.

Baltimore, Second Council of, 61

Balzac, Honoré de, 263

Bancroft, Richard, Archbishop of Canterbury, 229-30

Baptism at the Sabbat, 84-5

Barbagli, Domenica (ecstatic), 126

Barrett, Sir William, 255, 264, 268

Basil, S., 180, 224

Basque Sabbats, 112-13, 115

Basques, Les, 311

Bavent, Madeleine, 87, 149, 153, 155, 157

Becquet, Isabel, 81

Beghards, 17

Bekhten, The Prince of, 198-200

Belon, Jean, 149

Belphegor, 307

Benedict XII, 65

Benedict XIV, 69, 92, 223

Benedict, S., 117, 222-23

Benedict, S., Medal of, 240

Benedictus (a sorcerer), 148

Bernard of Como, 120, 129

Berry, Mr. George F., 264

Besançon, The Holy Winding Sheet of, 224

Besinnet, Ada, 266

Billuart, O.P., Charles René, 92

Binsfeld, Bishop Pierre, 61, 94

Birth of Merlin, The, 287, 306

Bishop, Bridget, 76, 146

Black book or roll of witches, 85-6

Blackstone’s Commentaries, 63

Blessing of the Waters (Epiphany), 220

Blocksburg, The, 114, 115

Blockula, 121

Blood used to seal compacts, 67-8

Bocal, Pierre, 149

Bodin, Jean, 1, 65, 94, 114, 123, 145, 157, 296

Bogomiles, 17, 22, 23, 27

Boguet, Henri, 5, 6, 58, 94, 97, 113, 116, 117, 122, 130-3, 139, 141, 145, 157

Bois, Jules, 311

Bonacina, Martino, 92

Bonaventura, S., 64, 91, 128

Boulanger, General, 264

Boullé, Thomas, 150

Bourignon, Antoinette, 70, 83

Bournement, Abbé, 150

Bouvier, Jean-Baptist, Bishop of Le Mans, 92-3

Boyle, Robert, 65

Brey, Abbé Charles, 240-3

Bricaud, Joanny, 28

Brignoli, 96

Broomstick, The Witches’, 121-4

Browne, Sir Thomas, 65

Brutus of Alba, 302

Bulls dealing with sorcery, 46

Burchard of Worms, 100, 297

Burner, Thiébaut and Joseph, The Possession of, 238-43

Burroughs, George, 84, 147

Busembaum, S.J., Hermann, 106

Buskitt, Dr. F. G., 27

Bussy d’Ambois, 305

C., Stella, 266

Cæsarius, S., of Arles, 14

Cainites, 21

Caius Marius, 301-2

Caligula, 55

Calmet, Augustin Dom, 133

Camisards, 62, 78

Candles, black, used at Sabbat, 139

Canidia, 158

Carino, the Manichee, 17

Carpocrates, 22

Carrère, Mlle Eva, 267

Carrier, Martha, a Salem witch, 124, 145

Castell of Perseverance, The, 279

Castelvicz, Countess, 267

Castro, Alfonso de, 94, 128, 167

Cathari, 17, 23, 27, 37

Catherine de Medici, 176

Catherine de Ricci, S., 126

Catherine of Siena, S., 45, 126

Charles IX of France, causes black mass to be performed, 148

Charles de Sezze, Bl., 126

Charolais, Madame de, 150

Chesne, Pierre du, 148

Cincture of S. Monica, 82-3

Clement XI, 63

Clement of Alexandria, 99

Cockcrow, Sabbat ends at, 117-18

Colette, S., 126

College, Stephen, 298

Colley, Archdeacon, 260

Collin de Plancy, 158

Coman, Widow, 76

Concorrezenses, 17

Consolamentum, Manichæan rite, 23

Contract of witches with the Devil, 65-70, 81

Cook, Florence, 260

Cord of S. Francis, 82

Cornelius, Pope, 207

Cornelius à Lapide, 176

Covens, number of members in, 40; organization of, 83

Cox, Julian, 5, 123

Craddock, Mr., 267

Craisson, Mgr., 92

Crespet, Père, 128, 167

Crookes, F.R.S., Sir William, 124, 246, 260, 268

Cross, Recovery of the True, 56

Cullender, Rose, 76

Custom of the Country, The, 305

Cybele, The rites of, 201-2

Cyprian of Antioch, S., 69

Cyril, S., of Jerusalem, 224

Cyril, S., of Alexandria, 182

D’Abadie, Jeannette, 81, 84

Dame Dobson, 302-3

Dance, at the Sabbat, 139-43; Religious, 140; at Seville (Los Seises), 140-1

Danæus, Lambert, 58

Darling, Thomas, 226

Darrel, John, 224-30

Davenport brothers, 259

David, Abbé, 150

Davies, Sir John, 123

Deane, Mrs., 266

Deborah (Debbora), Song of, 175

Dee, Dr. John, 227

De Lancre, 58, 63, 87, 94, 98, 118, 120, 123, 141, 144, 149, 150, 151, 153, 154, 159

Delrio, S.J., Martin Anton, 71, 93, 116, 137, 296

Demaratus, 200

Demdike, Elizabeth, 84, 294, 299

Demosthenes, 200

Denobilibus, 149

De Rebus Uenereis ..., 92

Devil, a man, Grand Master of the Sabbat, 7; theological teaching concerning, 51-4; in animal disguise at the Sabbat, 134-7

Devil’s Charter, The, 307-8

Devil is an Ass, The, 307

Dianic cult, imaginary, 43

Dido and Æneas, 302

Dinarchus, 200

Diocletian, 13, 22, 36

Dionysus, The rites of, 201-2

Dioscorides, 158

Divine, men who have claimed to be, 55-7

Divining Cup of Joseph, The, 183-4

Domitian, 55

Doyle, Sir Arthur Conan, 235, 255, 268

Dryden, 301

Dualistic religion, 21

Ducrot, General, 245

Duke and No Duke, 287

Duke of Guise, The, 301

Duny, Amy, 76

Dupanloup, Mgr., Bishop of Orleans, 244-5

D’Urfey, Tom, 78

Echalar, Juan de (sorcerer), 159

Edeline, Guillaume, 66

Edmonds, John Worth, 259

Egbo sorcerers, 136-7

Eglinton, William, 60, 260, 262

Egyptian, belief in possession, 198-200; magicians and Moses, 59

Eicher, S.J., Father, 241

Elbel, O.F.M., Benjamin, 92

Eldred, Charles, 261

Eleusinian Mysteries, 44

Elich, Philip Ludwig, 143, 145, 296

Eliezar, 194-5

Elipandus of Toledo, 15, 56

Elymas the sorcerer, 193

Empress of Morocco, The (Duffett), 302

Endor, The Witch of, 176-84

Ephrem Syrus, S., Doctor Ecclesiæ, 224

Ermanno of Parma, 17

Erto (medium), 266-7

Etheridge, S.J., Father John, 259

Euchites, 22

Eugenius IV, 83

Euripides, 201-2

Evagrius Scholasticus, 100

Executions, Last European, 46

Exorcism, The rite of, 209-19; A shorter, 220; Baptismal, 220

Exorcists, Anglican canon concerning, 230-3; Attempted by Puritan ministers, 232; Minor Order of, 207; Ordination of, 207-9

Eznih of Kolb, 27

Fabre des Essarts, 28

Fair Maid of the Inn, The, 305

False Christs, 57

Familiars, animal, 40, 41

Farnabie, Thomas, 159

Fascinum, 98-101

Fatal Jealousie, The, 300-1

Faust (Goethe), 103

Faust Legend, Dramatic versions of the, 280-4

Feasting at the Sabbat, 144-5

Felix of Urgel, heretic, 15

Fian, Doctor, and his confederates, 72, 85, 88, 116, 124, 139, 142

Fiard, Abbé, 150

Filliucci, S.J., Vincenzo, 92

Fox family (mediums), 256-9

Friar Bacon and Friar Bungay, 285-6

Francis, Elizabeth, 102

Francis of Assisi, S., 125

Francis Xavier, S., 126

Fugairon, Dr., of Lyons, 28

Gallicinium, 117

Garrison, William Lloyd, 250

Gasparin, Agénor de, 263

Gaufridi, Louis, 72-3, 82, 84-5, 116, 144, 149, 155

Gazariens, 37

Gemma Galgani, 126

Gerard Majella, S., 126, 240

Gerson, 65

Gesner, 158

Gil, of Santarem, Blessed, 69

Giles Corey, 310

Gilles de Rais, 33, 34, 36, 89, 148, 160

Glanvill, 65

Glossarium Eroticum, 99

Gnostic, The first, 193

Gnostic Church of Lyons, 29

Gnostics, 20

“Goats, The” (secret society), 136

Godelmann, Johann, 297

Görres, Johann Joseph, 94, 127

Gothescalch of Fulda, heretic, 15, 16

Gottardo of Marsi, 17

Grandier, Urbain, 73

Greek heroes, The cult and relics of, 30, 31

Greeley, Horace, 259

Gregory VII, S., 19

Gregory IX, 20

Gregory XIII, 83

Gregory XV, 65

Gregory, S., of Nyssa, 178, 180

Gregory of Nanzianzus, S., 99, 224

Grilland, Paul, 94, 122, 127, 128, 145, 167, 297

Grimoires, 11, 68

Guardia, El santo Nino de la, 162

Guazzo, Francesco Maria, 65, 81-9, 95, 128, 137, 141, 144, 145, 167, 297

Guibourg, Abbé, 89 (and his confederates), 150, 153, 160

Guldenstubbe, Baron de, 263

Guthrie, Helen, a Forfar witch, 26

Hare, Robert, 259

Harold of Gloucester, 162

Harsnett, Samuel, 229-30

Hartley, Edmund, 227

Haydon, Mrs. (medium), 259

Heliogabalus, 55

Henry II of England, 16

Heraclius, 56

Herod Agrippa I, 55

Herodas, 98-9

Hilarion, S., 202

Hinemar, Archbishop of Rheims, 15

Hippolytus, 185

Holland, Mrs. (medium), 266

Holt, Lord Chief Justice, 102

Home, Daniel D. (medium), 125, 246, 259, 263

Homer, 201

Hopkins, Matthew, 4, 102

Horace, 296

Horner, Elizabeth, 76

Hosts, as used at witches’ mass, 15, 155, 156-7; Stolen from churches, 156

Hugh of Lincoln, S., 195

Humiliati, 17

Hush, Mr. Cecil, 267

Hutchinson, Bishop Francis, 101-2, 109

Huysmans, J. K., 29, 151, 264

Hydesville, Home of Fox family, 256-7

Hydromantia, 184

If It Be Not Good, The Divel is in it, 306-7

Ignatius Loyola, S., 126

Illfurt, Case of possession at, 238-43

Incense, noxious weeds burned for, in witches’ rites, 156

Incubi, 89-103

Indian-Queen, The, 301

Innocent III, 18

Innocent IV, 20

Innocent VIII, 12, 43, 44, 88, 94

Institutiones Theologiæ Mysticæ (Schram), 93

Ireland, Witchcraft in, 25

Isidore of Seville, S., 13

James the Fourth (Greene), 286

Janicot, Basque deity, 42

Jerome, S., 179, 182, 202

Jetzer, Brother, a Jacobin of Berne, 4

Joan, S., of Arc, false theories concerning, 33, 34

Johannites, 148

John XXII, 64

John Chrysostom, S., 13

John George II, Prince-Bishop of Bamberg, 24

John of the Cross, S., 45, 126

Jonson, Ben, 296

Joseph of Cupertino, S., 126-7

Josephins, 17

Jovio Paolo, 103

Judas Iscariot, 21

Juno Lacinia, 200

Justin Martyr, S., 224

Juvenal, 159, 296

Kembter, C.P.R., Adrian, 172, 195

Khlysti, 56

Khonsu, god of Thebes, 198-200

Khosroes (Khusran) II of Persia, 56

Kincaid, John, 74

King Henry VI (Part II), 287-9

Kluski, Franek, 266

Kōsēm (magician), 186

Kyteler, Dame Alice, 25, 103, 124, 158

Laban and Jacob, 186

Là-Bas (Huysmans), 151

Lactantius, 99-100, 224

Lancashire Witches, The (Ainsworth), 309

Lancashire Witches, The (Dibdin), 309

Lancashire Witches, The (Fitzball), 309-10

Lancashire Witches, The (Shadwell), 296-9, 303

Langton, Walter, Bishop of Coventry, 138

Laruatus (= crazed), 201

Late Lancashire Witches, The, 292-6

Leaf, Mr. Horace, 265

Lecollet, Abbé, 150

Lemmi, Adriano, 8

Leo IV, Pope, S., 193

Leo XIII, 28, 90, 220

Levitation, 124-7, 246

Liber Pœnitentialis of S. Theodore, 6, 88, 134

Life of Mother Shipton, The, 299-300

Lodge, Sir Oliver, 268

Louis XIV, 160, 161

Love for Love, 80, 303-4

Lucan, 296

Luciferians, 21

Lucius III, 17

Luckey Chance, The, 303

Lunacy, Induced by Spiritism, 253-6

Lusty Juventus, 279

Luther, Martin, 231

Macbeth, 289-90

Machiavelli Niccolo, 187

Magdalena de la Cruz, 69-70

Magico Prodigioso, El, 310

Maiolo, Simon, 61

Malleus Maleficarum, 24, 63, 94, 127, 129, 160, 296

Manasses, King of Juda, 181

Mandæans, 148

Mandragola, La, 187-8, 197

Mandrakes, 187-8

Mani, 21, 22

Mania, Roman goddess, 201

Manichees, 14, 15, 17, 20, 21, 25, 26, 27, 32, 36, 148

Mankind, 279

Manlius, 103

Margaret of Cortona, S., 202

Maria Maddalena de Pazzi, S., 126

Marion, Elie, 62, 78

Mark, The Devil’s, 70-5, 89

Martin, S., of Tours, 14

Mary of Nimmegen, 284-6

Masks worn at the Sabbat, 136-7

Masque of Queens, 296, 304

Mass, mock, 87

Mass of S. Sécaire, 156-7

Mass, Witches’, origin of, 42-3; liturgy of, 145-57

Maternus, Julius Firmicus, 99

Mather, Cotton, 83, 145

Maurus, O.S.B., S., 223-4

May-fires, 112

Mazzolini, O.P., Sylvester, 142, 296

Medal of S. Benedict, 222-3

Melancthon, 103, 128

Menander (heretic), 193

Merry Devil of Edmonton, The, 306

Messalians, 22

Michaelis, Sebastian Ven., 157

Middleton, Thomas, 9, 108

Midsummer bonfires, 43

Midsummer-Night’s Dream, 287

Miller (medium), 261-2

Missal, Devil’s, 87

Montanus, 56

Montespan, Madame de, 160

More, George, 227-9

Moses, 59, 173

Moses, William Stanton, 125, 259

Mother Bombie, 280

Mousseaux, Gougenot des, 94

Munnings, Mother, 102

Murray, Miss M. A., 31, 32, 33, 40, 41, 42, 43, 44, 45, 75

Mystery Plays, 276-8

Mystique Divine, La (Ribet), 90, 110

Naasseni, 21

Name given to witches, 85

Naudé, Gabriel, 297

Neo-Gnostic Church, 28

Neri, S. Philip, 44

Nevillon, Silvain, 84

Newes from Scotland, 9

Nicander, 158, 201

Nicephorus Calixtus, 100

Nicetas, 99

Nicniven, “a notabill sorceres,” 7, 85

Nider, O.P., John, 94, 296

Nigramansir, 278-9

Nipple, Supernumerary, 75-7

Norbert, S., 39, 49, 50

North-Berwick Kirk, 116, 121, 138, 142

Numa, Second King of Rome, 184

Odour of Sanctity, 45

Œdipus (Dryden and Lee), 301

Ointment, Flying, 6

Old Wives’ Tales, The (Peele), 286-7

Ophites, 21, 148

Origen, 180

Orlando Furioso (Greene), 286

Orthodox Eucharist, 147-8

Osculum infame, 137-9

Ovid, 296

Owen, Rev. G. Vale, 255, 264-5

P., Stanislava, 267

Palladian Temple (Templum Palladicum), discovered in Rome, 152-3

Palladino Eusapia, 267

Palmer, John, a wizard, 76

Palud, Madeleine de la, 82, 149, 154, 157

Paolo de Caspan, O.P., Fra, 119

Pasagians, 17

Patarini, 17

Paterson, a pricker, 74-5

Paul, S., 193-4, 206-7

Paul I., Pope S., 193

Paul of the Cross, S., 126

Pauliciani, 17, 23

Pauper, Marcelline, 145-6

Pausanias, 187

Pauvres de Lyon, 17

Pax, burlesqued by witches, 155

Peach, Father Edward, 234-5

Peckham, Sir George, 224

Pecoraro, Nino, 267

Pelagius I, 14

Peña, Francesco, 127

Pentheus, 200

Peratæ, 21

Peter Damian, S., 128, 167

Peter, S., 191-3

Peter of Verona, S., 17

Peter Parenzo, S., 17

Peters, Mr. Vout, 266

Petronius Arbiter, 99, 109, 187, 296

Phædra, 201

Philip I of France, 19

Philip Neri, S., 44, 126

Philip the Deacon, 191

Philippi, a medium healed at, 206-7

Picard, Maturin, 150

Pike, Albert, of Charleston, 8

Piper, Mrs., 266

Pius IX, 246

Plautus, 201

Pliny, 118, 159, 296

Plutarch, 200

Poirier, Possession of Hélène-Josephine, 243-8

Ponzinibio, Giovanni Francesco, 127, 166, 167

Porta, Baptista, 296

Possession of devils in the Gospels, 191, 203-6

Prelati, Antonio Francesco, 148

Prickers of witches, Official, 74-5

Priscillian of Avila, heretic, 14

Propertius, 296

Prosecution of witches by the Cæsars, 11, 12

Protestant exorcism, 232-3

Prudentius, 117

Prynne, William, 282

Psychic Science, British College of, 235-8

Pythagoras, 200

Quintus Fulvius, 200

Raimond Rocco, 126

Rameses II, 198-9

Raphael, S., 190

Read, Mary, 76

Red Book of Appin, 86-7

Regino of Prüm, 121

Reid, Thom, 7

Relics, The cultus of, 31

Religion of the Manichees, The, 27

Remy, Nicolas, 118, 128, 167

Richet, Professor Charles, 268

Robert I of France, 25

Robert le Diable, 310

Robert of Bury S. Edmunds, 162

Robinson, Anne, 4

Rocheblanche, Abbé de, 150

Rosary, The Holy, 82

Rothe, Anne, 260

Rousseau, Abbé, 158

Rowley, William, 11

Rudolph, S., of Berne, 162

S., Willy (medium), 267

Sabazius, 111

Sabbat, Dances at the, 139-43; Derivation of name, 111; Feasting at, 143-5; Liturgy of, 145-7; Methods of travelling to the, 118-33; Music at the, 142-3; When held, 111-6; Where held, 113-7

Sacrament, Diabolical, of Salem witches, 146-7

Sacrifice, of animals, 158-60; of children, 88-9, 160; of the God, hypothetical, 33-6

S. Patrick for Ireland, 305-6

Salmanticenses, 91-2, 145

Samuel, Ghost of, 178-81

Saturday, why no Sabbat held on, 116

Saul, 202

Sawyer, Elizabeth, 58-9, 76, 102, 290-2, 308

Scapular, Carmelite, 82

Sceva, The seven sons of, 194

Schott, S.J., Gaspar, 94

Schram, O.S.B., Dominic, 93

Schrenck-Notzing, Baron von, 267

Scot, Reginald, 69, 88, 123

Secret Commonwealth, The (Robert Hink), 71

Seneca, 296

Sethians, 21

Seven Champions of Christendom, The, 287

Seville Cathedral, Ritual dance at, 140-1

Shadwell, Mrs., 301

Shadwell, Thomas, 75, 296-9

Shrill voice of ghosts, 177-8

Sillé, Gilles de, 148

Silvester of Abula, 128, 167

Simon Abeles, 162

Simon Magus, 20, 191

Simon, S., of Trent, 162

Sinistrari, Ludovico Maria, 65, 71, 78, 95, 161

Sir Clyomon and Sir Clamydes, 287

Sisto da Siena, 128, 167

Slade (a medium), 260

Soir de Folie, Un (revue), 151, 311

Somers, William, 227-30

Sophonisba (Lee), 301

Sophonisba (Marston), 305

Sorcière Canidie, La, 311

Sorcière, La (Dupetit-Mèré and Ducagne), 310

Sorcière, La (Sardou), 311

Soulis, Lord William, of Hermitage, 7

Speronistæ, 17

Spina, Bartolomeo de, 119, 128, 167, 297

Spiritism, Condemned by the Catholic Church, 268-9

Spiritism, Some present-day activities of, 264-5

Spiritistic churches and assemblies, 264-5, 266

Spiritualism, its present-day meaning, 254-5

Sprenger, James, vide Malleus Maleficarum

Stapleton, Thomas, 46

Starchie, Nicholas, 227

Statius, 178

Stearne, John, 102, 108

Stewart, Francis, Earl of Bothwell, 8

Stewart, Mrs. Josie K., 266

Strabo, 184, 201

Stridtheckh, Christian, 115

Stumpf, Peter-Paul, Bishop of Strasburg, 241

Suarez, S.J., Francesco, 52, 54, 68, 91

Summis desiderantes, Bull of Innocent VIII, 12, 43, 88

Symons, Arthur, 141

Tacitus, 296

Tamburini, S.J., Thomas, 92

Tanchelin and his anarchy, 36-40, 49

Targum of Jonathan, 190

Tartarins, 17

Tartary, Wizards in, 59, 60

Tea-leaves used in divination, 185

Tempest, The, 287, 289

Templars, The, 26, 138, 147-8

Templiers, Les, 310

Teraphim, 189-90

Teresa, S., 126

Tertullian, 180

Theodore, S., of Canterbury, 6, 88, 134

Theodoret, 99, 176, 179

Theodosius II, 23

Thurston, S.J., Father, 63

Thyraus, S.J., Hermann, 93

Tibullus, 99, 296

Titivillus, 279-80

Toads, associated with Sabbat, 158-9

Tobias, 190-1

Tomson, Mrs. Elizabeth A., 266

Trappolin Creduto Principe, 287

Travers-Smith, Mrs., 265, 267

Trial of Witchcraft, The (John Bell), 70-1

Tuileries, Séance at, 263

Turrecremata (Torquemada), Juan de, 128

Two Noble Kinsmen, The, 278

Tyrannick Love, 301

V., Mr., 267

Valentine (medium), 261

Valentinian I, 22

Valentinian II, 22

Valentinian III, 23

Valentinians, heretical sect, 29

Valentinus, heretic, 29

Vampire, Le, 310

Vaudois, 26, 37, 87

Vaughan, S.J., Bernard, 254-5

Vearncombe, Mr., 266

Vergil, 176, 296

Veronica Giuliani, S., 126

Verrall, Mrs., 266

Vestments worn at witches’ mass, 153-4

Victor III Bl. (Desiderius), 224

Vio Gaetani, Tommaso de, 128, 167

Visigoth code, 36

Voisin, Catherine la, 89, 160

Voisin, Marguerite la, 153

Voodooism, 26, 158, 163

Walburga, S., 111-2

Waldenses, 17, 87

Walpurgis-Nacht, Die, 111

Ward, Seth, Bishop of Exeter, 233

Wars of Cyrus, The, 287

Weir, Major Thomas, 34-6, 120

Wenham, Jane, 102

Werner, S., of Oberwesel, 162

Weston, S.J., William, 224-5

Weyer, John, 103, 296

Wilde, Oscar, Alleged script by, 267-8

William of Paris, boy martyr, 162

William, S., of Norwich, 162

Williams, Mrs. (medium), 261

Willibrod, S., Ritual at shrine of, 140

Winer, 203

Wise Woman of Hogsdon, 303

Witch, The (Middleton), 108, 290

Witch, The (Wiers-Jennsen), 311-2

Witch of Edmonton, The (Ford and Dekker), 102, 290-2, 308

Witch of Islington, The, 304

Witch Traveller, The, 304

Witchcraft forbidden in the Bible, 181-2

World tost at Tennis, The, Masque, 9, 10, 278

Wright, Elizabeth, 75-6

Wright, Katherine, 225-6

Zoroastres, 302

THE HISTORY OF CIVILIZATION

A COMPLETE HISTORY OF MANKIND FROM PREHISTORIC TIMES TO THE PRESENT DAY IN UPWARDS OF 200 VOLUMES DESIGNED TO FORM A COMPLETE LIBRARY OF SOCIAL EVOLUTION

Editor: C. K. OGDEN, of Magdalene College, Cambridge

Consulting American Editor: Professor HARRY ELMER BARNES.

A. PRE-HISTORY AND ANTIQUITY

I INTRODUCTION AND PRE-HISTORY

*Social Organization W. H. R. Rivers The Earth Before History E. Perrier Prehistoric Man J. de Morgan *The Dawn of European Civilization V. Gordon Childe A Linguistic Introduction to History J. Vendryes A Geographical Introduction to History L. Febvre Race and History E. Pittard *The Aryans V. Gordon Childe From Tribe to Empire A. Moret *Woman’s Place in Simple Societies J. L. Myers *Cycles in History J. L. Myers *The Diffusion of Culture G. Elliot Smith *The Migration of Symbols D. A. Mackenzie

II THE EARLY EMPIRES

The Nile and Egyptian Civilization A. Moret *Colour Symbolism of Ancient Egypt D. A. Mackenzie The Mesopotamian Civilization L. Delaporte The Ægean Civilization G. Glotz

III GREECE

The Formation of the Greek People A. Jardé *Ancient Greece at Work G. Glotz The Religious Thought of Greece C. Sourdille The Art of Greece W. Deonna and A. de Ridder Greek Thought and the Scientific Spirit L. Robin The Greek City and its Institutions G. Glotz Macedonian Imperialism P. Jouguet

IV ROME

Ancient Italy L. Homo The Roman Spirit in Religion, Thought, and Art A. Grenier Roman Political Institutions L. Homo Rome the Law-Giver J. Declareuil Ancient Economic Organization J. Toutain The Roman Empire V. Chapot *Ancient Rome at Work P. Louis The Celts H. Hubert

V BEYOND THE ROMAN EMPIRE

Germany and the Roman Empire H. Hubert Persia C. Huart Ancient China and Central Asia M. Granet *A Thousand Years of the Tartars E. H. Parker India (Ed.) S. Lévi *The Heroic Age of India N. K. Sidhanta *Caste and Race in India G. S. Ghurye *The Life of Buddha as Legend and History E. H. Thomas

B. CHRISTIANITY AND THE MIDDLE AGES

I THE ORIGINS OF CHRISTIANITY

Israel and Judaism A. Lods Jesus and the Birth of Christianity C. Guignebert The Formation of the Church C. Guignebert The Advance of Christianity C. Guignebert *History and Literature of Christianity P. de Labriolle

II THE BREAK-UP OF THE EMPIRE

The Dissolution of the Western Empire F. Lot The Eastern Empire C. Diehl Charlemagne L. Halphen The Collapse of the Carlovingian Empire F. Lot The Origins of the Slavs (Ed.) P. Boyer *Popular Life in the East Roman Empire N. Baynes *The Northern Invaders B. S. Phillpotts

III RELIGIOUS IMPERIALISM

Islam and Mahomet E. Doutté The Advance of Islam L. Barrau-Dihigo Christendom and the Crusades P. Alphandéry The Organization of the Church R. Genestal

IV THE ART OF THE MIDDLE AGES

The Art of the Middle Ages P. Lorquet *The Papacy and the Arts E. Strong

V RECONSTITUTION OF MONARCHIC POWER

The Foundation of Modern Monarchies C. Petit-Dutaillis The Growth of Public Administration E. Meynial The Organization of Law E. Meynial

VI SOCIAL AND ECONOMIC EVOLUTION

The Development of Rural and Town Life G. Bourgin Maritime Trade and the Merchant Gilds P. Boissonnade *Life and Work in Medieval Europe P. Boissonnade *The Life of Women in Medieval Times Eileen Power *Travel and Travellers of the Middle Ages (Ed.) A. P. Newton

VII INTELLECTUAL EVOLUTION

Education in the Middle Ages G. Huisman Philosophy in the Middle Ages E. Bréhier Science in the Middle Ages Abel Rey and P. Boutroux

VIII FROM THE MIDDLE AGES TO MODERN TIMES

Nations of Western and Central Europe P. Lorquet Russians, Byzantines, and Mongols (Ed.) P. Boyer The Birth of the Book G. Renaudet *The Grandeur and Decline of Spain C. Hughes Hartmann *The Influence of Scandinavia on England M. E. Seaton *The Philosophy of Capitalism T. E. Gregory *The Prelude to the Machine Age D. Russell *Life and Work in Modern Europe G. Renard

A special group of volumes will be devoted to

(1) SUBJECT HISTORIES

*The History of Medicine C. G. Cumston *The History of Money T. E. Gregory *The History of Costume M. Hiler *The History of Witchcraft M. Summers *The History of Taste J. Isaac *The History of Oriental Literature E. Powys Mathers *The History of Music Cecil Gray

(2) HISTORICAL ETHNOLOGY

*The Ethnology of India T. C. Hodson *The Peoples of Asia L. H. Dudley Buxton *The Threshold of the Pacific C. E. Fox *The South American Indians Rafael Karsten

* An asterisk denotes that the volume does not form part of the French collection, L’Evolution de l’Humanité.

In the Sections devoted to MODERN HISTORY the majority of titles will be announced later. Many volumes are, however, in active preparation, and of these the first to be published will be

*The Restoration Stage M. Summers *London Life in the Eighteenth Century M. Dorothy George *China and Europe in the Eighteenth Century A. Reichwein

The New York Times calls this series “An adventure in letters and learning whose range is so audacious as to challenge the imagination to conceive it in its full implication.... A new type of vision on the whole perspective of historical science.”

The Chicago Evening Post: “The scope is to be comprehensive and the performance so far has been brilliant. Mr. Knopf will have done the public an invaluable service by thus putting at its disposal an authoritative history of the world, entirely in English, each field covered by a man who has mastered it.... The History of Civilization ought to prove a force not only in the spread of knowledge, but in the propagation of international good-will.”

James T. Shotwell writes: “The History of Civilization, edited by Mr. Ogden of Magdalene College, Cambridge, marks a new stage in the History of History. Hitherto we have had co-operative surveys of sections of European History, but they have all suffered from limitations of space. The various contributors have been obliged by the editors to put into a chapter material which ordinarily would call for a whole volume. This great History leaves the author a real freedom to cover his subject adequately, and once this is granted, the chief editorial problem is to secure the outstanding authority in the particular subject. The list of authors in this series could hardly be bettered. Each writer can bring a distinct contribution apart from the data with which he deals; each great phase of human evolution is presented here in a masterful survey and fits well into the general synthesis.

“Turning from the special volumes to the work as a whole, one finds a conception of history which corresponds to the demands of those interested in the social and intellectual development of Europe, while alongside of it the political story still furnishes the traditional framework. It is a living picture of a vast movement, splendidly conceived and sure to be adequately executed.”