[201] Gentleman’s Magazine for 1751, XXI, 186, 198; Wright, Narratives of Sorcery and Magic, II, 326 ff.; Gough, as above, I, 431.
[202] Soldan, ed. Heppe, II, 314, 322, 327.
[203] See, for example, A. Löwenstimm, Aberglaube und Strafrecht, Berlin. 1897; W. Mannhardt, Die praktischen Folgen des Aberglaubens, 1878 (Deutsche Zeit- und Streit-Fragen, ed. by F. von Holstendorff, VII, nos. 97, 98); Wuttke, Der Deutsche Volksaberglaube der Gegenwart, 2d ed., 1869; the chapter on Hexerei und Hexenverfolgung im neunzehnten Jahrhundert, in Soldan, Geschichte der Hexenprozesse, ed. by Heppe, II, 330 ff; cf. The Monthly Chronicle of North-Country Lore and Legend, [II,] 1888, p. 394; North Riding Record Society, Publications, IV, 20, note; History of Witchcraft, sketched from the Popular Tales of the Peasantry of Nithsdale and Galloway (R. H. Cromek, Remains of Nithsdale and Galloway Song, 1810, pp. 272 ff.); H. M. Doughty, Blackwood’s Magazine, March, 1898, CLXIII, 394-395; Brand’s Popular Antiquities, ed. Hazlitt, III, 71, 95, 96,100 ff.; The Antiquary, XLI, 363; W. G. Black, Folk-Medicine, 1883; Miss Burne, Shropshire Folk-Lore, Chap. xiii; W. Henderson, Notes on the Folk-Lore of the Northern Counties, 1879, Chap. vi; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland, 1902; Notes and Queries, 1st Series, VII, 613, XI, 497-498; 3rd Series, II, 325; 4th Series, III, 238, VII, 53, VIII, 44; 5th Series, V, 126, 223, IX, 433, X, 205, XI, 66; 6th Series, I, 19, II, 145, IV, 510; 7th Series, IX, 425, XI, 43; 8th Series, IV, 186, 192, V, 226, VI, 6, VII, 246; 9th Series, II, 466, XII, 187; the journal, Folk-Lore, passim.
[204] Cf. Allen Putnam, Witchcraft of New England explained by Modern Spiritualism, Boston, 1880.
[205] “And by the way, to touch but a word or two of this matter, for that the horrible vsing of your poore subiects inforceth thereunto: It may please your Grace to vnderstand, that this kind of people, I meane witches, and sorcerers, within these few last yeeres, are maruellously increased within this your Graces realme. These eies haue seene most euident and manifest marks of their wickednesse. Your Graces subiects pine away euen vnto death, their collour fadeth, their flesh rotteth, their speech is benummed, their senses are bereft. Wherefore, your poore subiects most humble petition vnto your Highnesse is, that the lawes touching such malefactours, may be put in due execution. For the shole of them is great, their doings horrible, their malice intollerable, the examples most miserable. And I pray God, they neuer practise further, then vpon the subiect. But this only by the way, these be the scholers of Beelzebub the chiefe captaine of the Diuels” (Certaine Sermons, 1611, p. 204, in Workes of Jewell; cf. Parker Society edition, Part II, p. 1028). I cannot date this sermon. 1572, the year to which it is assigned by Dr. Nicholson (in his edition of Reginald Soot’s Discoverie, p. xxxii), is certainly wrong, for Jewel died in 1571. Strype associates it rather vaguely with the passage of the Witchcraft Act of 1563 (Annals of the Reformation, I, 8; cf. I, 295).
[206] Legge, The Scottish Review, XVIII, 262. See also Newes from Scotland declaring the Damnable Life of Dr. Fian, 1591 (Roxburghe Club reprint).
[207] Mather Papers, Mass. Hist. Soc. Collections, 4th Series, VIII, 366-368. This was the same Joshua Moodey, it will be remembered, who afterwards assisted Philip English and his family to escape from jail in Boston, and thus saved them from being executed as guilty of witchcraft (Sibley, Harvard Graduates, I, 376-377.)
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