was at the same place, Agrippa showed him the whole destruction of Troy in a dream. To Thomas, Lord Cromwell, he exhibited in a perspective glass King Henry VIII. and all his lords hunting in his forest at Windsor. To Charles V. he showed David, Solomon, Gideon, and the rest, with the Nine Worthies, in their habits and similitude as they had lived.

Lord Surrey, in the meantime having gotten into familiarity with Agrippa, requested him by the way side as they travelled, to set before him his mistress, the fair Geraldine, showing at the same time what she did, and with whom she talked. Agrippa accordingly exhibited his magic glass, in which the noble poet saw this beautiful dame, sick, weeping upon her bed, and inconsolable for the absence of her admirer.-It is now known that the sole authority for this tale is Thomas Nash, the dramatist, in his Adventures of Jack Wilton, printed in the year 1593.

Paulus Jovius relates that Agrippa always kept a devil attendant upon him, who accompanied him in all his travels in the shape of a black dog. When he lay on his death-bed, he was earnestly exhorted to repent of his sins. Being in consequence struck with a deep contrition, he took hold of the dog, and removed from him a collar studded with nails, which formed a necromantic inscription, at the same time saying to him, "Begone, wretched animal, which hast been the cause of my entire destruction!"--It is added, that the dog immediately ran away, and plunged itself in the river Soane, after which it was seen no more.1 It is further related of Agrippa, as of many other magicians, that he was in the habit, when he regaled himself at an inn, of paying his bill in counterfeit money, which at the time of payment appeared of sterling value, but in a few days after became pieces of horn and worthless shells.2

But the most extraordinary story of Agrippa is told by Delrio, and is as follows. Agrippa had occasion one time to be absent for a few days from his residence at Louvain. During his absence he intrusted his wife with the key of his Museum, but with an earnest injunction that no one on any account should be allowed to enter. Agrippa happened at that time to have a boarder

1 Paulus Jovius, Elogia Doctorum Virorum, c. 101.

2 Delrio, Disquisitiones Magicæ, lib. ii., Quæstio xi. § 18.

in his house, a young fellow of insatiable curiosity, who would never give over importuning his hostess, till at length he obtained from her the forbidden key. The first thing in the Museum that attracted his attention was a book of spells and incantations. He spread this book upon a desk, and, thinking no harm, began to read aloud. He had not long continued this occupation, when a knock was heard at the door of the chamber. The youth took no notice, but continued reading. Presently followed a second knock, which somewhat alarmed the reader. The space of a minute having elapsed, and no answer made, the door was opened, and a demon entered. "For what purpose am I called ?" said the stranger sternly. "What is it you demand to have done?" The youth was seized with the greatest alarm, and struck speechless. The demon advanced towards him, seized him by the throat, and strangled him, indignant that his presence should thus be invoked from pure thoughtlessness and presumption.

At the expected time Agrippa came home, and to his great surprise found a number of devils capering and playing strange antics about, and on the roof of his house. By his art he caused them to desist from their sport, and with authority demanded what was the cause of this novel appearance. The chief of them answered. He told how they had been invoked, and insulted, and what revenge they had taken. Agrippa became exceedingly alarmed for the consequences to himself of this unfortunate adventure. He ordered the demon without loss of time to reanimate the body of his victim, then to go forth, and to walk the boarder three or four times up and down the market-place in the sight of the people. The infernal spirit did as he was ordered, showed the student publicly alive, and having done this, suffered the body to fall down, the marks of conscious existence being plainly no more. For a time it was thought that the student had been killed by a sudden attack of disease. But, presently after, the marks of strangulation were plainly discerned, and the truth came out. Agrippa was then obliged suddenly to withdraw himself, and to take up his residence in a distant province.1

1 Delrio, lib. ii., Quæstio xxix., § 7.

Wierus in his well-known book, "De Præstigiis Demonum," informs us that he had lived for years in daily attendance on Cornelius Agrippa, and that the black dog respecting which such strange surmises had been circulated, was a perfectly innocent animal that he had often led in a string. He adds, that the sole foundation for the story lay in the fact that Agrippa had been much attached to the dog, which he was accustomed to permit to eat off the table with its master, and even to lie of nights in his bed. He further remarks, that Agrippa was accustomed often not to go out of his room for a week together, and that people accordingly wondered that he could have such accurate information of what was going on in all parts of the world, and would have it that his intelligence was communicated to him by his dog. He subjoins, however, that Agrippa had in fact correspondents in every quarter of the globe, and received letters from them daily, and that this was the real source of his extraordinary intelligence.1

Naudé, in his "Apology for Great Men Accused of Magic," mentions, that Agrippa composed a book of the "Rules and Precepts of the Art of Magic," and that, if such a work could entitle a man to the character of a magician, Agrippa indeed well deserved it. But he gives it as his opinion that this was the only ground for fastening the imputation on this illustrious character. Without believing, however, any of the tales of the magic practices of Cornelius Agrippa, and even perhaps without supposing that he seriously pretended to such arts, we are here presented with a striking picture of the temper and credulity of the times in which he lived. We plainly see from the contemporary evidence of Wierus, that such things were believed of him by his neighbours; and at that period it was sufficiently common for any man of deep study, of recluse habits, and a certain sententious and magisterial air to undergo these imputations. It is more than probable that Agrippa was willing by a general silence and mystery to give encouragement to the wonder of the vulgar mind. He was flattered by the terror and awe which his appearance inspired. He did not wish to come down to the ordinary level.

I Wierus, lib. ii., c. v. §§ II, 12.

And if to this we add his pursuits of alchemy and astrology, with the formidable and various apparatus supposed to be required in these pursuits, we shall no longer wonder at the results which followed. He loved to wander on the brink of danger, and was contented to take his chance of being molested, rather than not possess that ascendancy over the ordinary race of mankind which was evidently gratifying to his vanity.

FAUSTUS.

Next in respect of time to Cornelius Agrippa comes the celebrated Dr. Faustus. Little in point of fact is known respecting this eminent personage in the annals of necromancy. His pretended history does not seem to have been written till about the year 1587, perhaps half a century after his death. This work is apparently in its principal features altogether fictitious. We have no reason however to deny the early statements as to his life. He is asserted by Camerarius and Wierus to have been born at Cundling, near Cracow, in the kingdom of Poland, and is understood to have passed the principal part of his life at the university of Wittenberg. He was probably well known to Cornelius Agrippa and Paracelsus. Melancthon mentions him in his letters; and Conrad Gessner refers to him as a contemporary. The author of his life cites the opinions entertained respecting him by Luther. Philip Camerarius speaks of him in his "Horæ Subseciva" as a celebrated name among magicians, apparently without reference to the life that has come down to us; and Wierus does the same thing. He was probably nothing more than an accomplished juggler, who appears to have practised his art with great success in several towns of Germany. He was also no doubt a pretender to necromancy.

On this basis the well-known History of his Life has been built. The author has with great art expanded very slender materials, and rendered his work in a striking degree a code and receptacle of all the most approved ideas respecting necromancy and a profane and sacrilegious dealing with the devil. He has woven into it with much skill the pretended arts of the sorcerers, 2 De Præstigiis Demonum, lib. ii., cap. iv., 8,

1 Cent. i., cap. 70.

and has transcribed or closely imitated the stories that have been handed down to us of many of the extraordinary feats they were said to have performed. It is therefore suitable to our purpose to dwell at some length upon the successive features of this history.

The life has been said to have been originally written in Spain by Franciscus Schottus of Toledo, in the Latin language.1 But this biographical work is assigned to the date of 1594, previously to which the Life is known to have existed in German. It is improbable that a Spanish writer should have chosen a German for the hero of his romance, whereas nothing can be more natural than for a German to have conceived the idea of giving fame and notoriety to his countryman. The mistake seems to be the same, though for an opposite reason, as that which appears to have been made in representing the Gil Blas of Le Sage as a translation.

The biographical account professes to have been begun by Faustus himself, though written in the third person, and to have been continued by Wagner, his confidential servant, to whom the doctor is affirmed to have bequeathed his memoirs, letters and manuscripts, together with his house and its furniture.

Faustus then, according to his history, was the son of a peasant, residing on the banks of the Roda in the duchy of Weimar, and was early adopted by an uncle, dwelling in the city of Wittenberg, who had no children. Here he was sent to college, and was soon distinguished by the greatness of his talents, and the rapid progress he made in every species of learning that was put before him. He was destined by his relative to the profession of theology. But singularly enough, considering that he is represented as furnishing materials for his own Memoirs, he is said ungraciously to have set at nought his uncle's pious intentions by deriding God's word, and thus to have resembled Cain, Reuben and Absalom, who, having sprung from godly parents, afflicted their fathers' hearts by their apostasy. He went through his examinations with applause, and carried off all the first prizes among sixteen competitors. He therefore obtained the degree 1 Durrius, apud Schelhorn, Amoenitates Literariæ, tom. v. p. 50, et

seqq.