The True Story vs. Myth of Witchcraft. William Godwin
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Latinam, nec prorsus loquitur. In the derivation of words, I found most of them defective; nor, indeed, were any of them good grammarians. All and every of those scholars who were of my form and standing went to Cambridge, and proved excellent divines; only I, poor William Lilly, was not so happy; fortune then frowning upon my father’s present condition, he not in any capacity to maintain me at the University.’
The res angustæ domi pressing heavily upon the quick-witted, ingenious, and active young fellow, he set forth—as so many Dick Whittingtons have done before and since—to make his fortune in London City. His purse held only 20s., with which he purchased a new suit—hose, doublets, trunk, and the like—and with a donation from his friends of 10s., he took leave of his father (‘then in Leicester gaol for debt’) on April 4th, and tramping his way to London, in company with ‘Bradshaw the carrier,’ arrived there on the 9th. When he had gratified the carrier and his servants, his capital was reduced to 7s. 6d. in money, a suit of clothes on his back, two shirts, three bands, one pair of shoes, and as many stockings. The master to whom he had been recommended—Leicestershire born, like himself—a certain Gilbert Wright, received him kindly, purchasing for him a new cloak—a welcome addition to Lilly’s scanty wardrobe; and Lilly then settled down, contentedly enough, to his laborious duties, though they were hardly of a kind to gratify the tastes of an earnest scholar. ‘My work,’ he says, ‘was to go before my master to church; to attend my master when he went abroad; to make clean his shoes; sweep the street; help to drive bucks when he washed; fetch water in a tub from the Thames (I have helped to carry eighteen tubs of water in one morning); weed the garden; all manner of drudgeries I willingly performed; scrape trenchers,’ etc.
In 1624 his mistress (he says) died of cancer in the breast, and he came into possession—by way of legacy, I suppose—of a small scarlet bag belonging to her, which contained some rare and curious things. Among others, several sigils, amulets, or charms: some of Jupiter in trine, others of the nature of Venus; some of iron, and one of gold—pure angel gold, of the bigness of a thirty-shilling piece of King James’s coinage. In the circumference, on one side, was engraven, Vicit Leo de tribu Judæ Tetragrammaton, and within the middle a holy lamb. In the circumference on the obverse side were Amraphel and three +++, and in the centre, Sanctus Petrus Alpha et Omega.
According to Lilly, this sigil was framed under the following circumstances:
‘His mistress’s former husband travelling into Sussex, happened to lodge in an inn, and to lie in a chamber thereof, wherein, not many months before, a country grazier had lain, and in the night cut his own throat. After this night’s lodging he was perpetually, and for many years, followed by a spirit, which vocally and articulately provoked him to cut his throat. He was used frequently to say, “I defy thee, I defy thee,” and to spit at the spirit. This spirit followed him many years, he not making anybody acquainted with it; at last he grew melancholy and discontented, which being carefully observed by his wife, she many times hearing him pronounce, “I defy thee,” desired him to acquaint her with the cause of his distemper, which he then did. Away she went to Dr. Simon Forman, who lived then in Lambeth, and acquaints him with it; who having framed this sigil, and hanged it about his neck, he wearing it continually until he died, was never more molested by the spirit. I sold the sigil for thirty-two shillings, but transcribed the words verbatim as I have related.’
Lilly continued some time longer in the service of Master Gilbert Wright. When the plague broke out in London in 1625, he, with a fellow-servant, was left in charge of his employer’s house. He seems to have taken things easily enough, notwithstanding the sorrow and suffering that surrounded him on every side. Purchasing a bass-viol, he hired a master to instruct him in playing it; the intervals he spent in bowling in Lincoln’s Inn Fields, with Wat the Cobbler, Dick the Blacksmith, and such-like companions. ‘We have sometimes been at our work at six in the morning, and so continued till three or four in the afternoon, many times without bread or drink all that while. Sometimes I went to church and heard funeral sermons, of which there was then great plenty. At other times I went early to St. Antholin’s, in London, where there was every morning a sermon. The most able people of the whole city and suburbs were out of town; if any remained, it were such as were engaged by parish officers to remain; no habit of a gentleman or woman continued; the woeful calamity of that year was grievous, people dying in the open fields and in open streets. At last, in August, the bills of mortality so increased, that very few people had thoughts of surviving the contagion. The Sunday before the great bill came forth, which was of five thousand and odd hundreds, there was appointed a sacrament at Clement Danes’; during the distributing whereof I do very well remember we sang thirteen parts of the 119th Psalm. One Jacob, our minister (for we had three that day, the communion was so great), fell sick as he was giving the sacrament, went home, and was buried of the plague the Thursday following.’
Having been led by various circumstances to apply himself to the study of astrology, he sought a guide and teacher in the person of one Master Evans, whom he describes as poor, ignorant, boastful, drunken, and knavish; he had a character, or reputation, however, for erecting a figure (or horoscope) predicting future events, discovering secrets, restoring stolen goods, and even for raising spirits, when it so pleased him. Of this crafty cheat he relates an extraordinary story. Some time before Lilly became acquainted with him, Lord Bothwell and Sir Kenelm Digby visited him at his lodgings in the Minories, in order that they might enjoy what is nowadays called a ‘spiritualistic séance.’ The magician drew the mysterious circle, and placed himself and his visitors within it. He began his invocations; but suddenly Evans was caught up from the others, and transferred, he knew not how, to Battersea Fields, near the Thames. Next morning a countryman discovered him there, fast asleep, and, having roused him, informed him, in answer to his inquiries, where he was. Evans in the afternoon sent a messenger to his wife, to acquaint her with his safety, and dispel the apprehensions she might reasonably entertain. Just as the messenger arrived, Sir Kenelm Digby also arrived, not unnaturally curious to learn the issue of the preceding day’s adventure. This monstrous story Evans told to Lilly, who, I suppose, affected to believe it, and asked him how such an issue chanced to attend on his experiment. Because, the knave replied, in performing the invocation rites, he had carelessly omitted the necessary suffumigation, and at this omission the spirit had taken offence. It is evident that the spirits insist on being treated with due regard to etiquette.
Lilly, by the way, records some quaint biographical particulars respecting the astrologers of his time; they are not of a nature, however, to elevate our ideas of the profession. One would almost suppose that free intercourse with the inhabitants of the unseen world had an exceptionally bad effect on the morals and manners of the mortals who enjoyed it; or else the spirits must have had a penchant for low society. Lilly speaks of one William Poole, who was a nibbler at astrological science, and, in addition, a gardener, an apparitor, a drawer of lime, a plasterer, a bricklayer; in fact, he bragged of knowing no fewer than seventeen trades—such was the versatility of his genius! It is pleasant to know that this wonderfully clever fellow could condescend to ‘drolling,’ and even to writing poetry (heaven save the mark!), of which Lilly, in his desire to astonish posterity, has preserved a specimen. Master Poole’s rhymes, however, are much too offensively coarse to be transferred to these pages.
This man of many callings died about 1651 or 1652, at St. Mary Overy’s, in Southwark, and Lilly quotes a portion of his last will and testament:
‘Item. I give to Dr. Arder all my books, and one manuscript of my own, worth one hundred of Lilly’s Introduction.
‘Item. If Dr. Arder gives my wife anything that is mine, I wish the D—l may fetch him body and soul.’
Terrified at this uncompromising malediction, the doctor handed over all the deceased conjurer’s books and goods to Lilly, who in his turn handed them over to the widow; and in this way Poole’s curse was eluded, and his widow got her rights.
The true name of this Dr. Arder, it seems, was Richard Delahay. He had originally practised as an attorney; but falling into poverty, and being driven from his Derbyshire home by the Countess of Shrewsbury, he turned to astrology and physic, and looked round about him for patients, though with no very great success. He had at one time known a Charles Sledd, a