The Mystery of Witchcraft - History, Mythology & Art. William Godwin

(O shrewd John Booker!); at last licensed it according to his own fancy. I delivered it unto the printer, who being an arch Presbyterian, had five of the ministry to inspect it, who could make nothing of it, but said that it might be printed, for in that I meddled not with their Dagon. The first impression was sold in less than one week. When I presented some (copies) to the members of Parliament, I complained of John Booker, the licenser, who had defaced my book; they gave me order forthwith to reprint it as I would, and let me know if any durst resist me in the reprinting or adding what I thought fit: so the second time it came forth as I would have it.’

      In June, 1644, Lilly published his ‘Supernatural Sight,’ and also ‘The White King’s Prophecy,’ of which, in three days, eighteen hundred copies were sold. He issued the second volume of his ‘Prophetical Merlin,’ in which he made use of the King’s nativity, and discovering that his ascendant was approaching to the quadrature of Mars about June, 1645, delivered himself of this oracular utterance, as ambiguous as any that ever fell from the lips of the Pythian priestess:

      ‘If now we fight, a victory stealeth upon us—’

      which he afterwards boasted to be a clear prediction of the defeat of Charles I. at Naseby, and, of course, would equally well have served to have explained a royal victory. Whitlocke, in his ‘Memorials of Affairs in his own Times,’ states that he met the astrologer in the spring of 1645, and jestingly asking him what events were likely to take place, Lilly repeated this prophecy of a victory. He remarks that in 1648 some of Lilly’s prognostications ‘fell out very strangely, particularly as to the King’s fall from his horse about this time.’ But it would have been strange if a man so well informed of public affairs, and so shrewd, as William Lilly, had never been right in his forecasts. And a lucky coincidence will set an astrologer up in credit for a long time, his numerous failures being forgotten.

      In this same memorable and eventful year he published his ‘Starry Messenger,’ with an interpretation of three mock suns, or parhelia, which had been seen in London on the 29th of May, 1644, King Charles II.’s birthday. Complaint was immediately made to the Parliamentary Committee of Examination that it contained treasonable and scandalous matter. Lilly was summoned before the Committee, but several of his friends were upon it, and voted the charges against him frivolous—as, indeed, they were—so that he met with his usual good fortune, and came off with flying colours.

      All the English astrologers of the old school seem to have been startled and confounded by the innovations of this dashing young magician, with his yearly almanacks and political predictions and self-advertisement, especially a certain Mr. William Hodges, who lived near Wolverhampton, and candidly confessed that Lilly did more by astrology than he himself could do by the crystal, though he understood its use as well as any man in England. Though a strong royalist, he could never strike out any good fortune for the King’s party—the stars in their courses fought against Charles Stuart. The angels whom he interviewed by means of the crystal were Raphael, Gabriel, and Ariel; but his life was wanting in the purity and holiness which ought to have been conspicuous in a man who was favoured by communications from such high celestial sources.

      A proof of his skill is related by Lilly on the authority of Lilly’s partner, John Scott.

      Scott had some knowledge of surgery and physic; so had Will Hodges, who had at one time been a schoolmaster. Having some business at Wolverhampton, Scott stayed for a few weeks with Hodges, and assisted him in dressing wounds, letting blood, and other chirurgical matters. When on the point of returning to London, he asked Hodges to show him the face and figure of the woman he should marry. Hodges carried him into a field near his house, pulled out his crystal, bade Scott set his foot against his, and, after a pause, desired him to look into the crystal, and describe what he saw there.

      ‘I see,’ saith Scott, ‘a ruddy-complexioned wench, in a red waistcoat, drawing a can of beer.’

      ‘She will be your wife,’ cried Hodges.

      ‘You are mistaken, sir,’ rejoined Scott. ‘So soon as I come to London, I am engaged to marry a tall gentlewoman in the Old Bailey.’

      ‘You will marry the red gentlewoman,’ replied Hodges, with an air of imperturbable assurance.

      On returning to London, Scott, to his great astonishment, found that his tall gentlewoman had jilted him, and taken to herself another husband. Two years afterwards, in the course of a Kentish journey, he refreshed himself at an inn in Canterbury; fell in love with its ruddy-complexioned barmaid; and, when he married her, remembered her red waistcoat, her avocation, and Mr. Hodges ‘his crystal.’

      An amusing story is told of this man Hodges.

      A neighbour of his, who had lost his horse, recovered the animal by acting upon the astrologer’s advice. Some years afterwards he unluckily conceived the idea of playing upon the wise man a practical joke, and obtained the co-operation of one of his friends. He had certainly recovered his horse, he said, in the way Hodges had shown him, but it was purely a chance, and would not happen again. ‘So come, let us play him a trick. I will leave some boy or other at the town’s end with my horse, and we will then call on Hodges and put him to the test.’

      This was done, and Hodges said it was true the horse was lost, and would never be recovered.

      ‘I thought what fine skill you had,’ laughed the gentleman; ‘my horse is walking in a lane at the town’s end.’

      Whereupon Hodges, with an oath, as was his evil habit, asserted that the horse was gone, and that his owner would never see him again. Ridiculing the wise man without mercy, the gentleman departed, and hastened to the town’s end, and there, at the appointed place, the boy lay stretched upon the ground, fast asleep, with the bridle round his arm, but the horse was gone!

      Back to Hodges hurried the chap-fallen squire, ashamed of his incredulity, and eagerly seeking assistance. But no; the conjurer swore freely—‘Be gone—be gone about your business; go and look for your horse.’ He went and he looked, east and west, and north and south, but his horse saw never more.

      Let us next hear what Lilly has to tell us of Dr. Napper, the parson of Great Lindford, in Buckinghamshire, the advowson of which parish belonged to him. He sprang from a good old stock, according to the witness of King James himself. For when his brother, Robert Napper, an opulent Turkey merchant, was to be made a baronet in James’s reign, some dispute arose whether he could prove himself a gentleman for three or more descents. ‘By my soul,’ exclaimed the King, ‘I will certify for Napper, that he is of above three hundred years’ standing in his family; all of them, by my soul, gentlemen!’ The parson was legitimately and truly master of arts; his claim to the title of doctor, however, seems to have been dubious. Miscarrying one day in the pulpit, he never after ventured into it, but all his lifetime kept in his house some excellent scholar to officiate for him, allowing him a good salary. Lilly speaks highly of his sanctity of life and knowledge of medicine, and avers that he cured the falling sickness by constellated rings, and other diseases by amulets.

      The parents of a maid who suffered severely from the falling sickness applied to him, on one occasion, for a cure. He fashioned for her a constellated ring, upon wearing of which she completely recovered. Her parents chanced to make known the cure to some scrupulous divines, who immediately protested that it was done by enchantment. ‘Cast away the ring,’ they said; ‘it’s diabolical! God cannot bless you, if you do not cast it away.’ The ring was thrown into a well, and the maid was again afflicted with her epilepsy, enduring the old pain and misery for a weary time. At last the parents caused the well to be emptied, and regained the ring, which the maid again made use of, and recovered from her fits. Thus things went on for a year or two, until the Puritan divines, hearing that she had resumed the ring, insisted with her parents until they threw the ring away altogether; whereupon the fits returned with such violence that they betook themselves to the doctor, told their story, acknowledged their fault, and once more besought his assistance. But he could not be persuaded to render it, observing that those who despised God’s mercies were not capable or not worthy of enjoying them.

      We do not dismiss this story as entirely apocryphal, knowing that, in the cure