ke not at all, but sitting upon
the water turned round about like a wheele.... And then being taken up,
she as boldly as if she had beene innocent asked them if they could doe
any more to her."

The use of marks as evidence was not as new as the water ordeal. But it
is a rather curious thing that in the two series of cases involving
water ordeal the other process was also emphasized. In these two
instances it would seem as if the advice of the _Daemonologie_ had been
taken very directly by the accusers.[19] There was one other instance of
this test.[20] The remarkable thing, however, is that in the most
important trial of the time, that at Lancaster in 1612, there was an
utter absence, at least so far as the extant record goes, of female
juries or of reports from them.[21] This method of determining guilt was
not as yet widely accepted in the courts. We can hardly doubt that it
had been definitely forbidden at Lancaster.[22] The evidence of the use
of evil spirits, against which the statute of the first year of James I
had been especially framed, was employed in such a large proportion of
trials that it is not worth while to go over the cases in detail.

The law forbade to take up any dead person or the skin, bone, or other
part thereof for use in witchcraft. Presumably some instance of this
form of witchcraft had been responsible for the phrase, but we have on
record no case of the sort until a few years after the passage of the
statute. It was one of the principal charges against Johanna Harrison
of Royston in 1606 that the officers found in her possession "all the
bones due to the Anatomy of man and woman."[23] This discovery brought
out other charges and she was hanged. At the famous Lancashire trials in
1612 the arch-witch Chattox was declared to have had in her possession
three scalps and eight teeth. She was guilty on other counts, but she
escaped the executioner by death.

These are illustrations of the point that the _Daemonologie_ and the
statute of James I find their commentary in the evidence offered at the
trials. It goes without saying that these illustrations represent only a
few of the forms of testimony given in the courts. It may not,
therefore, be amiss to run over some other specimens of the proof that
characterized the witch trials of the reign. With most of them we are
already familiar. The requirement that the witch should repeat certain
words after the justice of the peace was used once in the