To the same cause, about the same period, we may impute the trial of the Duchess of Gloucester, wife of the good Duke Humphrey, accused of consulting witches concerning the mode of compassing the death of her husband’s nephew, Henry VI.  The Duchess was condemned to do penance, and thereafter banished to the Isle of Man, while several of her accomplices died in prison or were executed.  But in this instance also the alleged witchcraft was only the ostensible cause of a procedure which had its real source in the deep hatred between the Duke of Gloucester and Cardinal Beaufort, his half-brother.  The same pretext was used by Richard III. when he brought the charge of sorcery against the Queen Dowager, Jane Shore, and the queen’s kinsmen; and yet again was by that unscrupulous prince directed against Morton, afterwards Archbishop of Canterbury, and other adherents of the Earl of Richmond.  The accusation in both cases was only chosen as a charge easily made and difficult to be eluded or repelled.

But in the meanwhile, as the accusation of witchcraft thus afforded to tyranny or policy the ready means of assailing persons whom it might not have been possible to convict of any other crime, the aspersion itself was gradually considered with increase of terror as spreading wider and becoming more contagious.  So early as the year 1398 the University of Paris, in laying down rules for the judicial prosecuting of witches, express their regret that the crime was growing more frequent than in any former age.  The more severe enquiries and frequent punishments by which the judges endeavoured to check the progress of this impious practice seem to have increased the disease, as indeed it has been always remarked that those morbid affections of mind which depend on the imagination are sure to become more common in proportion as public attention is fastened on stories connected with their display.

In the same century schisms arising from different causes greatly alarmed the Church of Rome.  The universal spirit of enquiry which was now afloat, taking a different direction in different countries, had in almost all of them stirred up a sceptical dissatisfaction with the dogmas of the Church—­such views being rendered more credible to the poorer classes through the corruption of manners among the clergy, too many of whom wealth and ease had caused to neglect that course of morality which best recommends religious doctrine.  In almost every nation in Europe there lurked in the crowded cities, or the wild solitude of the country, sects who agreed chiefly in their animosity to the supremacy of Rome and their desire to cast off her domination.  The Waldenses and Albigenses were parties existing in great numbers through the south of France.  The Romanists became extremely desirous to combine the doctrine of the heretics with witchcraft, which, according to their account, abounded especially where the Protestants were most numerous; and, the bitterness increasing, they scrupled not to