determine." The owl was anciently a bird of ill omen, and thence probably has been derived the general detestation of it, as that of the cat has arisen from that useful domestic's having been considered as a particeps criminis in the Sorceries of Witches.

Mr. Steevens, in his Notes on Shakspeare, tells us, "From a little black-letter book entitled 'Beware the Cat,' 1584, I find it was permitted to a Witch to take on her a catte's body nine times.",

The following passage occurs in Dekker's "Strange Horse-Race," 4to. 1613: (the page before F.) "When the grand Helcat had gotten these two furies with nine lives."

And in Marston's play called "The Dutch Courtezan," (Works, 8vo. 1633, signat. Bb3,) we read:

"Why then thou hast nine lives like a cat."

See on this subject "The British Apollo," fol. Lond. 1708, vol. ii. Num. 1.

In a jeu d'esprit entitled "Les Chats," Svo. Rotterdam, 1728, there are some very curious particulars relating to these animals, which are detailed with no common degree of learning.

There is a very curious extract from a file of informations taken by some justices against a poor Witch, preserved in the "Life of the Lord Keeper Guildford," which forcibly satirises the folly of admitting such kind of evidence as was brought against them: "This informant saith he saw a cat leap in at her (the old woman's) window, when it was twilight; and this informant farther saith that he verily believeth the said cat to be the Devil, and more saith not." It may be observed upon this evidence, that to affect the poor culprit he could not well have said less.

The ingenious artist Hogarth, in his "Medley," represents with great spirit of satire a Witch sucked by a cat and flying on a broomstick; it being said, as Trusler remarks, that the familiar with whom a Witch converses sucks her right breast in shape of a little dun

observes that, in some counties in England, a cat was formerly closed up with a quantity of soot in a wooden bottle, (such as that in which shepherds carry their liquor,) and was suspended on a line. He who beat out the bottom as he ran under it, and was nimble enough to escape its contents, was regarded as the hero of this inhuman diversion. See Reed's edit. of Shakspeare, 1803, vol. vi. p. 24.

He cites, ibid., some passages that show it was a custom formerly to shoot with arrows "at a catte in a basket." They prove also that it was the custom to shoot at fictitious as well as real cats.

A similar kind of sport seems to be alluded to in the following passage in Brathwaite's: "Strappado for the Devil," 8vo. Lond. 1615, p. 162:

"If Mother Red-cap chance to have an oxe

Rosted all whole, O how you'le fly to it, Like widgeons, or like wild geese in full flocks,

That for his penny each may have his

bitte:

* * * *

Set out a pageant, whoo'l not thither runne? As 'twere to whip the cat at Abington."

In "Frost Fair," a very rare topographical print, printed on the River Thames in the year 1740," there is the following reference: "No. 6, Cat in the Basket Booth." Although it is doubtful whether it was used merely as an ale-booth, or intended to invite company to partake of the barbarous sport, it is equally a proof that Shakspeare's rustic game or play of the Cat and Bottle" continued in use long after his days.

THERE is a vulgar saying in the north, and probably in many other parts, of England, "No one can say black is your eye;” (1) meaning that nobody can justly speak ill of you. It occurs also in a curious quarto tract entitled "The Mastive, or Young Whelpe of the Old Dog; Epigrams and Satyrs," Lond., no date. One of these is as follows:

D.

"Doll, in disdaine, doth from her heeles defie

The best that breathes shall tell her black's her eye:

And that it's true she speaks, who can say

nay,

When none that lookes on't but will sweare 'tis gray?"

I have no doubt but that this expression originated in the popular superstition concerning an evil, that is an enchanting or bewitching, EYE. In confirmation of this I must cite the following passage from Scot's "Discovery," p. 291: “ Many writers agree with Virgil and Theocritus in the effect of bewitching eyes, affirming that in Scythia there are women called Bithiæ, having two balls, or rather blacks, in the apples of their eyes. (2) These (forsooth) with their angry looks do bewitch and hurt, not only young lambs, but young children." He says, p. 35, "The Irishmen affirm that not only their children, but their cattle, are (as they call it) eye-bitten, when they fall suddenly sick." (3)'

Martin, in his "Description of the Western Islands of Scotland," p. 123, says: "All these islanders, and several thousands of the neighbouring continent, are of opinion that some particular persons have an evil eye, which affects children and cattle. This, they say,

occasions frequent mischances and sometimes death." (*)

In Heron's "Journey through Part of Scotland," vol. ii. p. 228, we read: "Cattle are subject to be injured by what is called an evil eye, for some persons are supposed to have naturally a blasting power in their with which they injure whatever offends or is hopelessly desired by them. Witches and Warlocks are also much disposed to wreak their malignity on cattle." (5)

eyes

In the "Statistical Account of Scotland," vol. xv. (8vo. Edinb. 1795), p. 258, parish of Monzie, shire of Perth, we are told: "The power of an evil eye is still believed, although the faith of the people in Witchcraft is much enfeebled."

In the same work, vol. xviii. p. 123, parish of Gargunnock, county of Stirling, we read: "The dregs of superstition are still to be found. The less informed suspect something like Witchcraft about poor old women, and are afraid of their evil eye among the cattle. If a cow is suddenly taken ill, it is ascribed to some extraordinary cause. If a person when called to see one does not say I wish her luck,' there would be a suspicion he had some bad design." (6)

In going once to visit the remains of Brinkburne Abbey, in Northumberland, I found a reputed Witch in a lonely cottage by the side of a wood, where the parish had placed her to save expenses and keep her out of the way. On inquiry at a neighbouring farm-house, I was told, though I was a long while before I could elicit anything from the inhabitants in it concerning her, that everybody was afraid of her cat, and that she herself was thought to have an evil eye, and that it was accounted dangerous to meet her in a morning "blackfasting." (7)

(1) In "Vox Dei, or the great Duty of SelfReflection upon a Man's own Wayes," by N. Wanley, M.A. and minister of the Gospel at Beeby, in Leicestershire, 12mo. Lond. 1658, p. 85, the author, speaking of St. Paul's having said that he was, touching the righteousnesse which is in the law, blamelesse, observes upon it, "No man could say (as the proverb hath it) black was his eye."

In Browne's "Map of the Microcosme," 12mo. Lond. 1642, signat. D 4 b, we read: "As those eyes are accounted bewitching, qui geminam habent pupillam, sicut Illyrici, which have double-sighted eyes; so," &c.

(2) In Herrick's "Hesperides," p. 150, in "The Kisse, a Dialogue," we read:

"It is an active flame that flies,

First, to the babies of the eyes,
And charmes them there with lullabies."

So "Upon Mistresse Susannah Southwell's Eyes," p. 225:

"Cleere are her eyes,
Like purest skies,
Discovering from thence

A baby there,
That turns each sphere,
Like an intelligence."

Ibid. p. 138, "To Virgins:"
"Be ye lockt up like to these, (^)
Or the rich Hesperides;
Or those babies in your eyes,
In their christall nunneries;
Notwithstanding Love will win,
Or else force a passage in."

(3) In Adey's "Candle in the Dark," p. 104, we read: "Master Scot, in his Discovery,' telleth us that our English people in Ireland, whose posterity were lately barbarously cut off, were much given to this idolatry in the queen's time, insomuch that, there being a disease amongst their cattle that grew blinde, being a common disease in that country, they

(a) I. e. Rosamond and Danaë.

did commonly execute people for it, calling them eye-biting Witches."

() Martin, in the same work, p. 38, speaking of the Isle of Harries, says: "There is variety of nuts, called Molluka Beans, some of which are used as amulets against Witchcraft or an evil eye, particularly the white one and, upon this account, they are wore about children's necks, and if any evil is intended to them, they say the nut changes into a black colour. That they did change colour I found true by my own observation, but cannot be positive as to the cause of it.

"Malcom Campbell, Steward of Harries, told me that some weeks before my arrival there all his cows gave blood instead of milk for several days together: one of the neighbours told his wife that this must be Witchcraft, and it would be easy to remove it, if she would but take the white nut, called the Virgin Mary's Nut, and lay it in the pail into which she was to milk the cows. This advice she presently followed, and, having milked one cow into the pail with the nut in it, the milk was all blood, and the nut changed its colour into dark brown. She used the nut again, and all the cows gave pure good milk, which they ascribe to the virtue of the nut. This very nut

Mr. Campbell presented me with, and I keep it still by me.'

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(3) Charms," the writer adds, "are the chief remedies applied for their diseases. I have been, myself, acquainted with an antiburgher clergyman in these parts, who actually procured from a person, who pretended skill in these charms, two small pieces of wood, curiously wrought, to be kept in his father's cow-house, as a security for the health of his COWS. It is common to bind into a cow's tail a small piece of mountain-ash wood, as a charm against Witchcraft. Few old women are now suspected of Witchcraft; but many tales are told of the conventions of Witches in the kirks in former times."

In "The History of Philocles and Doriclea," or "The Two Lancashire Lovers," inscribed to Alexander Rigby, Esq., Clarke of the

Crowne for the County Palatine of Lancaster, 8vo. London, 1640, p. 19, in Camillus's speech to Doriclea, in the Lancashire dialect, he tells her, in order to gain her affections, "We han store of goodly cattell; my mother, though shee bee a vixon, shee will blenke blithly on you for my cause; and we will ga to the Dawnes and slubber up a sillibub; and I will looke babies in your eyes, and picke sillycornes out of your toes: and wee will han a whiskin at every Rush-bearing, a wassel-cup at Yule, a seed-cake at Fastens, and a lusty cheese-cake at our Sheepe-wash; and will not aw this done bravely, jantlewoman?"-In her answer to this clown's addresses, she observes, among other passages, "What know you but I may prove untoward? and that will bring your mother to her grave; make you [pretty babe] put finger ith' eye, and turne the doore quite off the hinges." The above romance is said to have been founded on a true history: the costume appears to be very accurate and appropriate.

Volney, in his "Travels in Egypt and Syria," vol. i. p. 246, says: "The ignorant mothers of many of the modern Egyptians, whose hollow eyes, pale faces, swoln bellies, and meagre extremities make them seem as if they had not long to live, believe this to be the effect of the evil eye of some envious person who has bewitched them; and this ancient prejudice is still general in Turkey."

66

"Nothing," says Mr. Dallaway, in his "Account of Constantinople," 4to. Lond. 1797, p. 391, can exceed the superstition of the Turks respecting the evil eye of an enemy or infidel. Passages from the Koran are painted on the outside of the houses, globes of glass are suspended from the ceilings, and a part of the superfluous caparison of their horses is designed to attract attention and divert a sinister influence."

That this superstition was known to the Romans we have the authority of Virgil: "Nescio quis teneros oculus mihi fascinat

agnos." Ecl. iii.

The following passage from one of Lord Bacon's works is cited in "Minor Morals," vol. i. p. 24: "It seems some have been so curious as to note that the times when the

or percussion of an envious eye does

most hurt are particularly when the party envied is beheld in glory and triumph."

Lupton, in his fourth "Book of Notable Things," No. 81, (edit. 8vo. 1660, p. 103,) says: "The eyes be not only instruments of enchantment, but also the voyce and evil tongues of certain persons; for there are found in Africk, as Gellius saith, families of men, that, if they chance exceedingly to praise fair trees, pure seeds, goodly children, excellent horses, fair and well-liking cattle, soon after they will wither and pine away, and so dye; no cause or hurt known of their withering or death. Thereupon the custome came, that when any do praise anything, that we should say, God blesse it or keepe it. Arist. in Prob. by the report of Mizaldus."

In Boswell's "Life of Johnson," edit. 8vo. vol. iii. p. 200, it is observed: "In days of superstition they thought that holding the poker before the fire would drive away the Witch who hindered the fire from burning, as it made the sign of the Cross."

In Scotland they say, "if ye can draw blud aboon the braith," the fascinating power of a Witch's eyes will cease.

(6) Ibid. vol. xiv. p. 526, parish of Auchterhouse, co. of Forfar; extracts from the Parish Register: A fast to be kept July 9, 1646, for various reasons: among them, "4thly, Because of the pregnant scandal of Witches and charmers within this part of the land, we are to supplicate the Lord therefore." The third is singularly curious: "Because of the desolate stat and cure of several congregations, which have been starved by dry-breasted ministers this long time bygone, and now are wandering like sheep but (i. e. without) shepherds, and witnesseth no sense of scant."-"6 Janaure, 1650: On that day the minister desired the Session to make search every ane in their own quarter gave they knew of any Witches or charmers in the paroch, and delate them to the next Session." "July 18, 1652: Janet Fife made her public repentance before the pulpit, for learning M. Robertson to charm her child; and whereas M. Robertson should have done the like, it pleased the Lord before that time to call upon her by death."

Ibid. vol. xix. p. 354, parish of Bendothy, co. of Perth: "I have known an instance in churning butter, in which the cream, after

PENNANT, in his "Zoology," 8vo. Lond. 1776, vol. iii. p. 15, speaking of the Toad, with the Roman Fables concerning it, adds: "In after-times superstition gave it preternatural powers, and made it a principal ingredient in the incantations of nocturnal hags:

6 Toad, that under the cold stone
Days and nights hast thirty-one
Swelter'd venom sleeping got,
Boil thou first i'th' charmed pot.'

"We know by the poet that this was intended for a design of the first consideration, that of raising and bringing before the eyes of Macbeth a hateful second sight of the prosperity of Banquo's line.

art.

66

ano

"This shows the mighty powers attributed to this animal by the dealers in the magic But the powers our poet endues it with are far superior to those that Gesner ascribes to it. Shakspeare's Witches used it to disturb the dead: Gesner's only to still the living." (1) "We may add here," he continues, ther superstition in respect to this animal. It was believed by some old writers to have a stone in its head, fraught with great virtues, medical and magical. It was distinguished by the name of the reptile, and called the Toad-stone, Bufonites, Crapaudine, Krottenstein (Boet. de Boot de Lap. et Gem. 301, 303); but all its fancied powers vanished on the discovery of its being nothing but the fossile tooth of the sea-wolf, or some other flattoothed fish, not unfrequent in our island, as well as several other countries." To this

Toad-stone Shakspeare alludes in the following beautiful simile:

"Sweet are the uses of adversity,

Which, like the Toad, ugly and venomous, Wears yet a precious jewel in its head."(2) The author of the "Gentle Shepherd" (a beautiful pastoral in the Scottish dialect, that equals perhaps the "Idyllia" of Theocritus) has made great use of this superstition. He introduces a clown telling the powers of a witch in the following words:

"She can o'ercast the night, and cloud the