CHAPTER III

SUPERSTITIONS

Foremost among the superstitious beliefs of the century was that of witchcraft. It became, indeed, more actively mischievous and more real in the minds of the people on account of the universal habit, considered as a Christian duty, of referring everything to the Bible, as much to the Old as to the New Testament. Theologians of all sects believed in witchcraft and in the active interference of the Devil. Erasmus and Luther, for instance, were believers in witchcraft, while King James wrote on witches. The persecution of miserable old women, accused of being witches because they were old and poor, was carried on throughout the seventeenth century; it is a frightful record of cruelty and superstition, especially in the eastern counties, which were mainly Puritan, and therefore even more inclined than the rest of England to accept the literal application of the Old Testament to their own time. “Thou shalt not suffer a witch to live,” said the Book of Exodus. “There shall not be found among you,” said the Book of Deuteronomy, “one that useth divinations, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.” Could anything be plainer? Again, “Regard not them that have familiar spirits, neither seek after wizards to be defiled with them. I am the Lord your God.”

The belief in witchcraft was universal, but the persecution was not; in London, though there is no reason to doubt the belief, there are few cases on record of the actual persecution of witches. One case is that of Sarah Mordyke, who was apprehended at Paul’s Wharf, charged with bewitching one Richard Hetheway, near the Falcon Stairs in Southwark. She was taken before certain learned Justices in Bow Lane. The victim swore that he had lost his appetite, voided pins, etc., but recovered when he had scratched and brought blood from Sarah Mordyke, the witch.

Another case is that of Sarah Griffith. She lived in Rosemary Lane. She had long been considered a bad woman, but nothing could be proved against her, though it was suspicious that her neighbours’ children were affected with strange distempers, and were affrighted with apparitions of cats. One day, however, she was buying soap in a shop when the apprentice laughed at the scales not being right, and said they must be bewitched. Whereupon the old woman thought he was laughing at her and vowed vengeance. Sure enough, in the night everything in the shop was turned topsy-turvy.

Two or three days after, the apprentice, with two or three friends, was walking towards New River Head when they met Sarah Griffith. It was a favourable opportunity to try her, so they tossed her into the canal. Instead of drowning she swam like a cork—a sure sign of her guilt. When they let her come out she smote the young man on the arm, making a mark as black as a coal, and told him he should pay dear for what he had done. So he went home in a great fright and died. After this his master took a constable and brought her before the Justices, charging her with compassing the death of his apprentice by witchcraft. She was accordingly committed to the Clerkenwell Bridewell, and I know not what became of her afterwards.

I have before me a short pamphlet on the tragic history of a young gentleman of Stepney who sold himself to the Devil.

When one remembers Defoe’s mystification about Mrs. Veal one suspects that this story is also an invention, devised for the purpose of inspiring godly fear, and based upon popular superstition rather than a narrative put together on hearsay, exaggerated as it passed from lip to lip. The story is quite in Defoe’s circumstantial manner. A young gentleman named Watts, son of Mr. William Watts of Stepney and of Anne, daughter of Squire Wilson of Brentwood, was the only survivor of four children. He was therefore treated with the greatest indulgence and tenderness. After five years at St. John’s College, Oxford, he returned home and began to keep evil company, being already ripe in wickedness. His parents remonstrated with him, but in vain. Finally, his father refused to give him any more money for the support of his extravagances. The son, in a great rage, swore that he would be revenged upon his parents even to the hazard of his soul. He took a lodging at some distance from his father’s house, and fell to devising how he might get the estate into his own hands.

Now, as he was thus meditating, Satan himself came into the room and asked the reason of his sadness. After a little conversation the young man consented to sign away his soul with his own blood in return for as much money as he could spend in twelve years.

When the time approached he went home, struck with terror and remorse, and confessed to his father all that he had done.

His father sent for certain divines who are duly mentioned, viz. Dr. Russel of Wapping, Dr. Sannods, Dr. Smithies, and Dr. Paul. These clergymen gathered round the poor wretch, now weeping and wringing his hands, and entreated him to pray; but he could not, so they prayed for him, but in vain; for in the middle of the night there arose a dreadful storm of thunder, lightning, rain, and hail, and in the midst of the storm the Devil came into the room “in dreadful shapes,” snatched the young man from their midst, dashed out his brains against the wall, tore him limb from limb, and scattered the fragments on the dunghill behind the house.

The pamphlet concludes with a sermon preached upon this doleful occasion. The story is, as I said before, either an exaggerated account of some local rumour, or it is a deliberate invention, which is, of course, the more probable. In either case it proves the continued existence of the old traditions about selling one’s self to the Devil, of which we find abundant examples among the mediæval chronicles. The superstition must be added to those already recorded of the seventeenth century.

It is needless to add that the bagful of superstitions was swallowed whole by people of every rank and class. In the _Spectator_ we read how the girls vied with each other in telling ghost stories. They watched for omens, and made themselves miserable when these were unlucky; they remembered their dreams carefully and consulted the _Dictionary of Dreams_ or the nearest wise woman; they learned what was coming by the tingling of the ears, irritation of the nose, specks on the nails, and other signs; the meeting of birds and creatures filled them with terror; they read warnings in the candle and in the fire; the dogs howled in sign of approaching death. Most of these superstitions are still with us, more or less. It must, however, be observed that London, with its crowded, busy, active life, was far less troubled with superstitions than the country; people had no time to worry over signs and omens in the midst of their full and busy lives.

Lucky and unlucky days played a very important part in the conduct of life. Cromwell’s lucky day was the 3rd of September. Thursday was an unlucky day for Henry VIII. and his children. Every change of moon brought an unlucky day; there were also certain unlucky days in every month. Lord Burghley, who despised these observances as a rule, kept three days in the year as especially unlucky. The reasons why he considered them unlucky mark a great gulf between his time and ours. The first Monday in April was one, because on that day Cain was born and Abel was killed. The second Monday in August was another, because then Sodom and Gomorrah were destroyed. The remaining day was the last Monday in December, because at that time Judas Iscariot was born. How these days were discovered, and why they should be unlucky for all time to follow, are questions which it is impossible to answer.

Almanacks containing lists of lucky and unlucky days were in great request, and continued until quite recently. They were consulted by everybody before entering upon any kind of work.

The autobiography of William Lilly is valuable for its unconscious exposure of fraud, impudence, credulity, and superstition. He lived throughout the greater part of the seventeenth century. It was an age in which the so-called science of astrology flourished exceedingly. The astrologer not only cast nativities and foretold in general terms the future of a man, but also condescended to answer questions concerning doubtful points, as in matters of love; found lucky days for the commencement of any business or enterprise; discovered thefts and thieves; practised physic without preliminary training, and compelled, by means of the crystal ball or some other magic, spirits and angels to perform their bidding. In all these pretensions and powers Lilly firmly believed; yet he was unable to prove them by making the spirits, his servants, obey him in great things—such as the rescue of King Charles and the triumph of his cause. Moreover, in his simple chat about his brethren of the fraternity he is quite unable to see how he gives away the whole of his own pretensions by exposing their weakness and their failures. Thus one of them “sets a figure” about himself. He learns from this figure that he is to be a Lord or great man within two years. Alas! in two years he was in Newgate Prison. Another time he set his figure, and learned that he was to be a great man within a year. But in that year he advanced not one whit. And being consulted by a friend about to undertake a voyage, he learned by astrology that it would be a fortunate adventure. Unhappily it proved the reverse, for the adventurer was taken prisoner by pirates and lost his all. He set down four or five other judgments, in every one of which he was wrong. Lilly, however, sees in these failures no reflection on the “science” at all. Another of them, Evans, a clergyman who had to give up his benefice on account of some scandal, lived by giving judgment on things lost; he was “much addicted to debauchery,” very abusive and quarrelsome; he made and sold antimonial cups, and he was in correspondence with an angel named Salmon, whom he ordered to fetch and carry for him. His portrait, if it is genuine, represents a face like a dog’s—the most ill-favoured, ill-conditioned, repulsive face imaginable. Another, Alexander Hart, used his wonderful powers for finding lucky days for young gentlemen about to gamble. Lilly does not seem to have grasped the elementary fact that any one actually possessing magical powers would certainly use them for his own enrichment. And there was Captain Bubb, who “resolved horary questions astrologically.” He, however, was found out and put into pillory. There was one Jeffrey Neve, who brought Lilly two hundred “verified questions,” desiring him to correct them for publication, but of the first forty, thirty were untrue. There was Dr. Ardee, who declared that an angel had offered him a lease of life for one thousand years; yet the poor man died at fourscore.

The crystal ball was not an astrological instrument, but many of the astrologers practised by means of it. This instrument of pretence and imposture has been revived in our own times. The ball was held in the hand by those who had “the sight.” Then things and persons were seen. Thus there was one Sarah Skelhorn who had a perfect “sight.” She could see in the ball what any persons were doing at any time or in any place, but seems to have used this remarkable gift for objects quite paltry, as when she observed her mother, who was many miles away, taking a red waistcoat out of a trunk—a really terrible waste of good power. How useful would Sarah be in time of war in order to tell exactly where the enemy was and what the enemy was doing! She was also familiar with angels, who were so fond of her that they followed her about until she was really tired of them.

There was Ellen Evans, daughter of the scandalous _défroqué_ above mentioned. She could call up the Queen of the Pigmies whenever she pleased merely by saying, “O Micol! O tu Micol, Regina Pygmeorum, veni!” There was also Sir Robert Holborn, Knight, who “formerly had sight and conference with Uriel and Raphael, but lost them both by carelessness.” And so on. The volume is redeemed from intolerable silliness by the firm belief of the author in the science. It shows, however, that the whole of the country was filled with credulity and childish superstition.

The following lines are the commencement of a Latin epitaph composed for Lilly by one George Smalridge, student of Christ Church, Oxford:—

“Occidit, atque suis annalibus addidit atram Astrologus, qua non tristior ulla, diem. Pone triumphales, lugubris Luna, quadrigas; Sol, maestum picea nube reconde caput. Illum, qui Phoebi scripsit, Phoebesque labores, Eclipsen docuit Stella maligna pati. Invidia Astrorum cecidit, qui sidera rexit; Tanta erat in notas scandere cura domos Quod vidit, risum cupiit, potiturque, cupito Coelo, et sidereo fulget in orbe decus.”

Two official superstitions must be recorded, if only because they were practised and no doubt fully believed in London. They were touching for the King’s Evil and the blessing of the Cramp Ring. The ceremonies for both these observances are here described.

First, the touching for the King’s Evil—

“_The King, kneeling, shall say_, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

_And so soon as He hath said that, He shall say_, Give the blessing.

_The Chaplain, kneeling before the King, and having a Stole about his Neck, shall answer and say_, The Lord be in your heart and in your lips, to confess all your sins. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

_Or else he shall say_, Christ hear us. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

_Then by and by the King shall say_, I confess to God, to the blessed Virgin Mary, to all Saints, and to you, that I have sinned in thought, word, and deed through my fault; I pray Holy _Mary_, and all the saints of God and you, to pray for me.

_The Chaplain shall answer and say_, Almighty God have mercy upon you, and pardon you all your sins, deliver you from all evil, and confirm you in good, and bring you to everlasting life. Amen.

The Almighty and Merciful Lord grant you absolution and remission of all your sins, time for true repentance and amendment of life, with the grace and comfort of his Holy Spirit. Amen.

_This done the Chaplain shall say_, The Lord be with you.

_The King shall answer_, And with thy spirit.

_The Chaplain_, Part of the Gospel according to St. Mark.

_The King shall answer_, Glory to thee, O Lord.

_The Chaplain reads the Gospel_: Last he appeared to those Eleven as they sat at the Table: and he exprobated their Incredulity and hardness of Heart, because they did not believe them that had seen him risen again. And he said to them: Going into the whole World, Preach the Gospel to all Creatures. He that believeth and is Baptised, shall be saved: But he that believeth not, shall be condemned. And them that believe, these Signs shall follow: In my name shall they cast out Devils, they shall speak with new tongues. Serpents shall they take up, and if they drink any deadly thing it shall not hurt them; they shall impose hands upon the sick, and they shall be whole.

_Which last clause_ (They shall impose, etc.) _the Chaplain repeats as long as the King is handling the sick person. And in the time of repeating the aforesaid words_ (They shall impose, etc.) _the Clerk of the Closet shall Kneel before the King, having the sick person upon the right hand; and the sick person shall likewise kneel before the King: and then the King shall lay his hand upon the sore of the sick Person. This done, the Chaplain shall make an end of the Gospel_: And so our Lord Jesus after he spake unto them was assumpted into Heaven, and sate on the right hand of God. But they going forth preached everywhere; our Lord working withal, and confirming the Word with signs which followed.

_Whilst this is reading, the Chirurgion shall lead away the sick person from the King. And after the Gospel the Chaplain shall say_, The Lord be with you.

_The King shall answer_, And with thy spirit.

_The Chaplain_, The beginning of the Gospel according to St. _John_.

_The King_, Glory to thee, O Lord.

_The Chaplain then shall say this Gospel following_: In the beginning was the word, and the word was with God, and God was the word. This was in the beginning with God. All things were made by him, and without him was made nothing that which was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was _John_. This man came for testimony: to give testimony of the light, that all might believe through him. He was not the light, but to give testimony of the light. It was the true light which lightneth every man that cometh into this world.

_Which last Clause_ (It was the true light, etc.) _shall still be repeated so long as the King shall be crossing the sore of the sick Person, with an Angel of Gold Noble, and the sick Person to have the same Angel hang’d about his neck, and to wear it until he be full whole. This done, the Chirurgion shall lead away the sick Person as he did before; and then the Chaplain shall make an end of the Gospel_: He was in the world, and the world was made by him, and the world knew him not. He came into his own, and his own received him not. But as many as received him, he gave them power to be made the Sons of God, to those that believe in his name. Who not of blood, nor of will of the flesh, nor of the will of man, but of God are born. And the word was made flesh and dwelt in us, and we saw the glory of him, glory as it were of the only begotten of the Father, full of grace and verity.

_Then the Chaplain shall say_, The Lord’s name be praised.

_The King shall answer_, Now and for ever.

_Then shall the Chaplain say this Collect following, praying for the Sick Person or Persons_, O Lord, hear my prayer.

_The King shall answer_, And let my cry come unto thee.

_The Chaplain_, Let us pray:

Almighty and everlasting God, the eternal health of them that believe; graciously hear us for thy servants for whom we implore the aid of thy mercy, that their health being restored to them, they may give thee thanks in thy church, thro’ Christ our Lord. Amen.

_This Prayer following is to be said secretly, after the Sick Persons be departed from the King, at his Pleasure_: Almighty God, Ruler and Lord, by whose goodness the blind see, the deaf hear, the dumb speak, the lame walk, the lepers are cleansed, and all sick persons are healed of their infirmities: By whom also alone the gift of healing is given to mankind, and so great a grace, thro’ thine unspeakable goodness toward this Realm, is granted unto the Kings thereof, that by the sole imposition of their hands a most grievous and filthy disease should be cured: Mercifully grant that we may give thee thanks therefore, and for this thy singular benefit conferr’d on us, not to ourselves, but to thy name let us daily give glory; and let us always so exercise ourselves in piety, that we may labour not only diligently to conserve, but every day more and more to encrease thy grace bestowed upon us: And grant that on whose bodies soever we have imposed hands in thy name, thro’ this thy Vertue working in them, and thro’ our Ministry, may be restored to their former health, and being confirmed therein, may perpetually with us give thanks unto thee, the Chief Physician and Healer of all diseases; and that henceforwards they may so lead their lives, as not their bodies only from sickness, but their souls also from sin may be perfectly purged and cured: Thro’ our Lord Jesus Christ thy Son, who liveth and reigneth with thee in the Unity of the Holy Ghost, God World without end. Amen.”

Next, the blessing of the Cramp Ring by the King on Good Friday according to the form prescribed. It was as follows:—

“First, the singing of the Psalm _Deus Misereatur Noster_.

_Then the King reades this prayer_: Almighty eternal God, who by the most copious gifts of thy grace, flowing from the unexhausted fountain of thy bounty, hast been graciously pleased for the comfort of mankind, continually to grant us many and various meanes to relieve us in our miseries; and art willing to make those the instruments and channels of thy gifts, and to grace those persons with more excellent favours, whom thou hast raised to the Royal dignity; to the end that as by Thee they reign and govern others: so by Thee they may prove beneficial to them; and bestow thy favours on the people: graciously heare our prayers, and favourably receive those vows we powre forth with humility, that Thou mayst grant to us, who beg with the same confidence the favour, which our Ancestours by their hopes in thy mercy have obtained: through Christ our Lord. Amen.

_The Rings lying in one bason or more, this prayer is to be said over them_: O God, the maker of heavenly and earthly creatures, and the most gracious restorer of mankind, the dispenser of spiritual grace, and the origin of all blessings; send downe from heaven thy holy Spirit the Comforter upon these Rings, artificially fram’d by the workman, and by thy greate power purify them so, that all the malice of the fowle and venomous Serpent be driven out; and so the metal, which by Thee was created, may remaine pure, and free from all dregs of the enemy. Through Christ our Lord. Amen.

_The Blessing of the Rings_: O God of Abraham, God of Isaac, God of Jacob, heare mercifully our prayers. Spare those who feare thee. Be propitious to thy suppliants, and graciously be pleased to send downe from Heaven thy holy Angel: that he may sanctify ✠ and blesse ✠ these Rings: to the end they may prove a healthy remedy to such as implore thy name with humility, and accuse themselves of the sins, which ly upon their conscience: who deplore their crimes in the sight of thy divine clemency, and beseech with earnestness and humility thy most serene piety. May they in fine by the invocation of thy holy name become profitable to all such as weare them, for the health of their soule and body, through Christ our Lord. Amen.

_A Blessing._ O God, who has manifested the greatest wonders of thy power by the cure of diseases, and who were pleased that Rings should be a pledge of fidelity in the patriark Judah, a priestly ornament in Aaron, the mark of a faithful guardian in Darius, and in this Kingdom a remedy for divers diseases: graciously be pleased to blesse and sanctify these rings, to the end that all such who weare them may be free from all snares of the Devil, may be defended by the power of celestial armour; and that no contraction of the nerves, or any danger of the falling sickness may infest them, but that in all sort of diseases by thy help they may find relief. In the name of the Father, ✠ and of the Son, ✠ and of the Holy Ghost. ✠ Amen.”

After another psalm the following prayer was read:—

“Wee humbly implore, O merciful God, thy infinit clemency; that as we come to thee with a confident soule, and sincere faith, and a pious assurance of mind: with the like devotion thy beleevers may follow on these tokens of thy grace. May all superstition be banished hence, far be all suspicion of any diabolical fraud, and to the glory of thy name let all things succeede: to the end thy beleevers may understand thee to be the dispenser of all good; and may be sensible and publish, that whatsoever is profitable to soule or body is derived from thee: through Christ our Lord. Amen.

_These prayers being said, the Kings highnes rubbeth the Rings between his hands, saying_: Sanctify, O Lord, these Rings, and graciously bedew them with the dew of thy benediction, and consecrate them by the rubbing of our hands, which thou hast been pleased according to our ministry to sanctify by an external effusion of holy oyle upon them: to the end, that what the nature of the mettal is not able to performe, may be wrought by the greatnes of thy grace: through Christ our Lord. Amen.”

Then with another prayer holy water was thrown on the rings and the ceremony was complete.