ions brought against the Being of Witches_. Hallywell was another
in the long list of Cambridge men who defended superstition. He set
about to assail the "over-confident Exploders of Immaterial Substances"
by a course of logical deductions from Scripture. His treatise is slow
reading.

Richard Bovet, "Gentleman," gave the world in 1684 _Pandaemonium, or the
Devil's Cloyster; being a further Blow to Modern Sadduceism_. There was
nothing new about his discussion, which he dedicates to Dr. Henry More.
His attitude was defensive in the extreme. He was consumed with
indignation at disbelievers: "They oppose their simple _ipse dixit_
against the most unquestionable Testimonies"; they even dare to "affront
that relation of the Daemon of Tedworth." He was indeed cast down over
the situation. He himself relates a very patent instance of witchcraft
in Somerset; yet, despite the fact that numerous physicians agreed on
the matter, no "justice was applyed." One of Bovet's chief purposes in
his work was to show "the Confederacy of several Popes and Roman Priests
with the Devil." He makes one important admission in regard to
witchcraft; namely, that the confessions of witches might sometimes be
the result of "a Deep Melancholy, or some Terrour that they may have
been under."

[50] _Works_, ed. of 1835-1836, IV, 389.

[51] For Boyle's opinions see also Webster, _Displaying of Supposed
Witchcraft_, 248.

[52] He says also: "For my part I am ... somewhat cotive of belief. The
evidences I have represented are natural, viz., slight, and frivolous,
such as poor old women were wont to be hang'd upon." The play may be
found in all editions of Shadwell's works. I have used the rare
privately printed volume in which, under the title of _The Poetry of
Witchcraft_ (Brixton Hill, 1853), J. O. Halliwell [-Phillips] united
this play of Shadwell's with that of Heywood and Brome on _The late
Lancashire Witches_. These two plays, so similar in title, that of
Heywood and Brome in 1634, based on the case of 1633, and that of
Shadwell in 1682, based on the affair of 1612, must not be confused. See
above pp. 121, 158-160, 244-245.

[53] See above, pp. 238-239.

[54] _The True Intellectual System of the Universe_ (London, 1678), 702.

[55] See above, p. 256 and note.

[56] See his _Lives of Sundry Eminent Persons_ (London, 1683), 172; also
his _Mirrour or Looking Glass, Both for Saints and Sinners_ (London,
1657-1671), I, 35-38; II, 159-183.

[5