[78] Journal d'un bourgeois, 326.
[79] Ibid., 251.
[80] Ibid., 434. A somewhat similar instance is mentioned by the continuator of the Chronicles of Enguerrand de Monstrelet (anno 1503), l. iii. c. 220.
[81] See the vigorous treatise it called forth from the pen of the great Reformer of Geneva in 1549, under the title of "Advertissement contre l'Astrologie qu'on appelle judiciaire, et autres curiositez qui règnent aujourd'huy dans le monde." Paul L. Jacob, Œuvres françoises de Calvin, 107, etc.
[82] Despatch of La Mothe Fénélon, June 3, 1573, Corr. dipl., v. 345, 346.
[83] L'Heptaméron dea Nouvelles de très haute et très illustre princesse Marguerite d'Angoulême, Reine de Navarre. Publié sur les MSS. par la Soc. des Bibliophiles français. Première Journée, Première Nouvelle.
[84] The practice of magic with small waxen images into which pins were thrust, impious words being uttered at the same time, was at least as old in France as the beginning of the fourteenth century. In 1330 Robert of Artois employed it to compass the death of Philip of Valois and his queen; just as two centuries and a half later the adherents of the League resorted to the same device to destroy Henry III. and Henry of Navarre. See note L to the Heptameron (edit. cit.), i. 170. Jean de Marcouville (Recueil mémor. Paris, 1564, Cimber et Danjou, iii. 415) alludes to similar sorcery just after the death of Philip the Fair, in 1314. It was therefore no "Italian sorcery" introduced into France by Catharine de' Medici, as M. De Félice seems to suppose (Hist. des prot. de France, liv. ii. c. 17).
[85] "Advertissement très-utile du grand profit qui reviendroit à la Chrétienté, s'il se faisoit inventaire de tous les corps saints et réliques," etc., 1543 (Œuvres françoises de Calvin). A racy treatise, which well exhibits the service done by the author to the French language.
[86] Ibid., 171.
[87] Ibid., 169.