of being too much devoted to the service of the fair.

About this time certain nuns of the convent of Ursulines at Loudun were attacked with a disease which manifested itself by very extraordinary symptoms, suggesting to many the idea that they were possessed with devils. A rumour was immediately spread that Grandier, urged by some offence he had conceived against these nuns, was the author, by the skill he had in the arts of sorcery, of these possessions. It unfortunately happened, that the same capuchin friar who assured cardinal Richelieu that Grandier was the writer of the libel against him, also communicated to him the story of the possessed nuns, and the suspicion which had fallen on the priest on their account. The cardinal seized with avidity on this occasion of private vengeance, wrote to a counsellor of state at Loudun, one of his creatures, to cause a strict investigation to be made into the charge, and in such terms as plainly implied that what he aimed at was the destruction of Grandier.

The trial took place in the month of August 1634; and, according to the authorised copy of the trial, Grandier was convicted upon the evidence of Astaroth, a devil of the order of Seraphims, and chief of the possessing devils, of Easas, of Celsus, of Acaos, of Cedon, of Asmodeus of the order of thrones, of Alex, of Zabulon, of Naphthalim, of Cham, of Uriel, and of

Achas of the order of principalities, and sentenced to be burned alive. In other words, he was convicted upon the evidence of twelve nuns, who, being asked who they were, gave in these names, and professed to be devils, that, compelled by the order of the court, delivered a constrained testimony. The sentence was accordingly executed, and Grandier met his fate with heroic constancy. At his death an enormous drone fly was seen buzzing about his head; and a monk, who was present at the execution, attested that, whereas the devils are accustomed to present themselves in the article of death to tempt men to deny God their Saviour, this was Beelzebub, which in Hebrew signifies the God of flies, come to carry away to hell the soul of the victima.

ASTROLOGY.

The supposed science of astrology is of a nature less tremendous, and less appalling to the imagination, than the commerce with devils and evil spirits, or the raising of the dead from the peace of the tomb to effect certain magical operations, or to instruct the living as to the events that are speedily to befal them. Yet it is well worthy of attention in a work of this sort, if for no other reason, because it has prevailed in almost all nations and ages of the world, and has been assiduously Menagiana, Tom. II, p. 252, et seqq.

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cultivated by men, frequently of great talent, and who were otherwise distinguished for the soundness of their reasoning powers, and for the steadiness and perseverance of their application to the pursuits in which they engaged.

The whole of the question was built upon the supposed necessary connection of certain aspects and conjunctions or oppositions of the stars and heavenly bodies, with the events of the world and the characters and actions of men. The human mind has ever confessed an anxiety to pry into the future, and to deal in omens and prophetic suggestions, and, certain coincidences having occurred however fortuitously, to deduce from them rules and maxims upon which to build an anticipation of things to come.

Add to which, it is flattering to the pride of man, to suppose all nature concerned with and interested in what is of importance to ourselves. Of this we have an early example in the song of Deborah in the Old Testament, where, in a fit of pious fervour and exaltation, the poet exclaims,

They fought from heaven; the stars in their courses fought against Sisera"."

The general belief in astrology had a memorable effect on the history of the human mind. All men in the first instance have an intuitive feeling of freedom in the acts they perform, and of consequence of praise or blame due to them in just proJudges, v, 20.

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portion to the integrity or baseness of the motives by which they are actuated. This is in reality the most precious endowment of man. Hence it comes that the good man feels a pride and self-complacency in acts of virtue, takes credit to himself for the independence of his mind, and is conscious of the worth and honour to which he feels that he has a rightful claim. But, if all our acts are predetermined by something out of ourselves, if, however virtuous and honourable are our dispositions, we are overruled by our stars, and compelled to the acts, which, left to ourselves, we should most resolutely disapprove, our condition becomes slavery, and we are left in a state the most abject and hopeless. And, though our situation in this respect is merely imaginary, it does not the less fail to have very pernicious results to our characters. Men, so far as they are believers in astrology, look to the stars, and not to themselves, for an account of what they shall do, and resign themselves to the omnipotence of a fate which they feel it in vain to resist. Of consequence, a belief in astrology has the most unfavourable tendency as to the morality of man; and, were it not that the sense of the liberty of our actions is so strong that all the reasonings in the world cannot subvert it, there would be a fatal close to all human dignity and all human virtue.

WILLIAM LILLY.

One of the most striking examples of the ascendancy of astrological faith is in the instance of William Lilly. This man has fortunately left us a narrative of his own life; and he comes sufficiently near to our time, to give us a feeling of reality in the transactions in which he was engaged, and to bring the scenes home to our business and bosoms.

Before he enters expressly upon the history of his life, he gives us incidentally an anecdote which merits our attention, as tending strongly to illustrate the credulity of man at the periods of which

we treat.

Lilly was born in the year 1602. When certain circumstances led his yet undetermined thoughts to the study of astrology as his principal pursuit, he put himself in the year 1632 under the tuition of one Evans, whom he describes as poor, ignorant, drunken, presumptuous and knavish, but who had a character, as the phrase was, for erecting a figure, predicting future events, discovering secrets, restoring stolen goods, and even for raising a spirit when he pleased. Sir Kenelm Digby was one of the most promising characters of these times, extremely handsome and graceful in his person, accomplished in all military exercises, endowed with high intellectual powers, and indefatigably inquisitive after knowledge. To render him the more remarkable, he was the