"In order to comprehend any particular epoeh," says the author of an able article in the British Review, "it is necessary to have an exact picture of the opinions and manners of the time.†" "Certainly, our brains are no longer," as Hutchinson

* Saint Jerome et son siecle, introduction au Pantheon littlraire, pp. 277, 286, 517, 607, 612, 620, 621, 655.

† British Review, July, 1830; Parchappe, Da Maillet des Sorcidres; Host Zauber-Bibliotek, oder von Zaoberei; Theurgei and Mantik, Zauremarked, in speaking of Boudin, "ball-rooms for devils to dance in," but fear has taken other forms; and is manifested in dread of the police, of enemies, etc."

It was, nevertheless, an exalted and praiseworthy principle, which gave birth to these superstitious beliefs of our ancestors, howsoever absurd and sanguinary they may appear to us.

The desire to overstep the limits of the visible world and to communicate with beings to whom a more exalted rank in creation was attributed, would appear, at first sight, calculated to exercise only a salutary influence on the mind. They considered these privileged beings as a kind of Jacob's ladder, by which they could establish a communication between heaven and earth, and receive direct divine influences. Unhappily, the supposition of these direct correspondences with angelic natures gave rise to a belief in the possibility of an equal communication with evil spirits.

This direct intervention of the devil in human affairs being once recognized, and generally admitted, would, by inevitable consequence, lead to all sorts of follies and extravagances. Every one speculated on the subject according to his peculiar turn of mind; and in a short time the foolish fancies of minds, weakened by sickness or misfortune, were, by constant repetition, formed into a kind of code or system of belief, which, being instilled with the first rudiments of instruction, reduced the most powerful minds beneath its influence; those even of Luther, Calvin, Zuingle, Ecolampadius, Melancthon, and Knox, men so prompt in detecting error, and so intrepid in exposing it, partook of the belief of their times. At a later period, the celebrated Sir Matthew Hale pronounced sentence of death against poor women accused of sorcery; even Sir Thomas Browne, who had torn the veil from vulgar errors, and who spoke in this suit, declared " that the convulsions of the accused, although arising, from natural causes, were greatly augmented by the co-operation of the devil, who interposed on the solicitations of the sorceresses."

Spinello, predecessor of Milton, was the first, who, in those barbarous times, imparted somewhat of a terrible beauty to beren Hexen, und Hexen Processen, Daemon en, Geepentern und Geister-ercheinungen, Mayence, 1828; Friedrich, Systematische Literatur der aritlichen and gorictlichen Psyohologie, p. 260, et seq., Berlin, 1833.

Lucifer; this innovation of genius did not prevent his remaining faithful to the ideas of his age; his reason gave way soon after he had completed his picture of the fall of the angels; he believed himself pursued by the devils which he had represented, and died in the midst of his terrors.

It was not until 1484 that Magic began to play an important part in history. The bull of Innocent the Eighth roused the smouldering fires.

With what terror, in the sixteenth, or the commencement of the seventeenth century, would the recital of the visions of the unhappy Bachzko, of Koenigsberg, be listened to, which tormented him during his political labors in 1806; that hideous negro seated opposite to him; that monstrous owl's head watching him every night between the curtains; those serpents twisting around his knees, as he sat, inditing his sentences, were well calculated to inspire sentiments of horror.*

In 1651, we find the Englishman Pordage relating as actual facts, similar visions produced by an over-excitement of the brain. He and his disciples, Jane Leade, Thomas Bromley, Hooker, Sabberton, and others, saw a vision on their first day of assembling, of incomparable magnificence. The powers of hell passed in review before them; seated in chariots drawn by lions, bears, dragons, and tigers, in the midst of portentous clouds. Next in succession followed the inferior spirits, with ears of cats and griffins, and distorted and twisted limbs. These visions were equally distinct, whether the disciples opened or closed their eyes, "for," said their master, "we see with the eyes of the mind, not of the body."

At the close of the sixteenth century, Dr. Dee asserted, with apparent sincerity, that he was on terms of intimacy with the greater number of the angels; his partner, Dr. Richard Napier, father of the illustrious inventor of logarithms, believed that he received the greater number of his medical prescriptions from the angel Raphael. At this period, there were few practitioners who thought they could complete a cure without the aid of some supernatural power. In England, certain causes peculiar to that nation contributed to induce a disposition to melancholy, and to produce an undefinable dread unknown at other periods of her history. Historians describe the gloomy character of the rigid Puritans of that time, the changes which occurred in noble families, whose estates had been confiscated for the profit of the prevailing sects, and the tales spread abroad by their former proprietors, secular or religious.

* British Review, July, 1830, p. 35.

[Several pages following, it has been thought unnecessary to translate. The obscenities of the pretended witches' sabbath, and other horrors enacted under the influence of supposed possession or witchcraft, are traced to the action of over-excited imaginations on ignorant or ill-regulated minds, and to the use of certain narcotic pomades or ointments, with which the sorcerers anointed themselves, thereby producing horrible and sensual dreams. The appearance and adoration of the buck, the cat, and that which is of equal importance in sorcery, the key, are found amongst the divinities of ancient Egypt, and occur frequently on Egyptian monuments. - Tr.]

We recognize but seldom, in the demonomaniacs of the pre-sent day, the obscenities which marked that period. May not the reason be, that erotic ideas were then more generally spread, in consequence of the predominance of the instinctive over the intellectual faculties?

The origin of lycantrophy is traced to the most ancient epochs of paganism. In this illusion, the unhappy demented person believed himself transformed into a man-wolf. Sometimes the pretended transformation.was caused by beverages, and poisonous ointments. The companions of Ulysses, who were metamorphosed into swine, are the most ancient examples. Herodotus, in his work, describes this transformation as occurring rather frequently. Saint Augustin asserts that certain women in Italy changed themselves into horses, by the use of a sort of poison. But it was principally in the fourteenth and fifteenth centuries, that this singular illusion spread through Europe. Cynanthro-pes and lycanthropes abandoned their dwellings to plunge into forests, allowing their nails, hair, and beard to grow, mutilating, and even sometimes killing and devouring unfortunate children.

Wierus relates the singular trial which occured at Besancon, in 1521. It is a case of lycantrophy, which leaves no doubt of the madness of the accused and the ignorance of the judges. The inquisitor conducted the affair, and summoned the three criminals, Pierre Burgot, Michel Verdun, and le gros Pierre.

All three confessed they had given themselves to the devil. Burgot owned that he had killed a young boy with his wolfs claws and teeth, and would have eaten him, if the peasants had not chased him. Michel Verdun said that he had killed a young girl who was gathering peas in a garden, and that he and Burgot had killed and eaten four other girls. He pointed out the time, the place, and the ages of four other children whom they had devoured. He added, that he and his companions used a powder which destroyed life.

These three wehr wolves were condemned to be burned alive.*