who appealed from the sentence of the Parliament of Orleans, and who was condemned for having attended the Sabbath, and confessed, as well as two of his accomplices, who died in prison, that he had adored the devil, renounced his baptism and his faith in God, danced the witches’ dance, and offered up unholy sacrifices; the decrees of the 6th of May 1616, against a man named Leger, on a similar accusation; the pardon granted by Charles IX to Trois Echelles, upon condition of revealing his accomplices, but afterwards revoked for renewed sorcery on his part; the decree of the Parliament of Paris, cited by Mornac in 1595; the judgments passed in consequence of the commission given by Henry IV to the Sieur de Lancre, councillor of the Parliament of Bourdeaux; of the 20th of March 1619, against Etienne Audibert; those passed by the Chamber of Nerac, on the 26th of June 1620, against several witches; those passed by the Parliament of Toulouse in 1577, as cited by Gregory Tolosanus, against four hundred persons accused of this crime, and who were all marked with the sign of the devil. Besides all these, we might recall to your Majesty’s recollection the various decrees of the Parliament of Provence, especially in the case of Gaufrédy in 1611; the decrees of the Parliament of Dijon, and those of the Parliament of Rennes, following the example of the condemnation of the Marshal de Rays, who was burned in 1441, for the crime of witchcraft, in presence of the Duke of Brittany; — all these examples, Sire, prove that the accusation of witchcraft has always been punished with death by the Parliaments of your kingdom, and justify the uniformity of their practice”.

“These, Sire, are the motives upon which your Parliament of Normandy has acted in decreeing the punishment of death against the persons lately brought before it for this crime. If it has happened that, on any occasion, these parliaments, and the Parliament of Normandy among the rest, have condemned the guilty to a less punishment than that of death, it was for the reason that their guilt was not of the deepest dye; your Majesty, and the Kings your predecessors, having left full liberty to the various tribunals to whom they delegated the administration of justice, to decree such punishment as was warranted by the evidence brought before them.

“After so many authorities, and punishments ordained by human and divine laws, we humbly supplicate your Majesty to reflect once more upon the extraordinary results which proceed from the malevolence of this sort of people — on the deaths from unknown diseases, which are often the consequences of their menaces — on the loss of the goods and chattels of your subjects — on the proofs of guilt continually afforded by the insensibility of the marks upon the accused — on the sudden transportation of bodies from one place to another — on the sacrifices and nocturnal assemblies, and other facts, corroborated by the testimony of ancient and modern authors, and verified by so many eye-witnesses, composed partly of accomplices, and partly of people who had no interest in the trials beyond the love of truth, and confirmed, moreover, by the confessions of the accused parties themselves; and that, Sire, with so much agreement and conformity between the different cases, that the most ignorant persons convicted of this crime have spoken to the same circumstances, and in nearly the same words, as the most celebrated authors who have written about it, all of which may be easily proved to your Majesty’s satisfaction by the records of various trials before your parliaments.

“These, Sire, are truths so intimately bound up with the principles of our religion, that, extraordinary although they be, no person has been able to this time to call them in question. If some have cited, in opposition to these truths, the pretended canon of the Council of Ancyre, and a passage from St. Augustin, in a treatise upon the Spirit and the Soul, it has been without foundation; and it would be easy to convince your Majesty that neither the one nor the other ought to be accounted of any authority; and, besides that, the canon, in this sense, would be contrary to the opinion of all succeeding councils of the church, Cardinal Baronius, and all learned commentators, agree that it is not to be found in any old edition. In effect, in those editions wherein it is found, it is in another language, and is in direct contradiction to the twenty-third canon of the same council, which condemns sorcery, according to all preceding constitutions. Even supposing that this canon was really promulgated by the Council of Ancyre, we must observe that it was issued in the second century, when the principal attention of the Church was directed to the destruction of paganism. For this reason, it condemns that class of women who said they could pass through the air, and over immense regions, with Diana and Herodias, and enjoins all preachers to teach the falsehood of such an opinion, in order to deter people from the worship of these false divinities; but it does not question the power of the devil over the human body, which is, in fact, proved by the Holy