goustia. As it passes my skill, I can only commend it to the especial notice of Mr. Borrow against his next journey into Spain.  What was spoken at Malkin Tower was, doubtless, a dialect not yet obsolete, and which Tummus and Meary would have had no difficulty in comprehending.  On the subject of these witches’ Sabbaths, Dr. Ferriar remarks, in his curious and agreeable Essay on Popular Illusions, (see Memoirs of the Manchester Literary and Philosophical Society, vol. iii., p. 68,) a sketch which it is much to be regretted that he did not subsequently expand and revise, and publish in a separate form:—­

The solemn meetings of witches are supposed to be put beyond all doubt by the numerous confessions of criminals, who have described their ceremonies, named the times and places of meeting, and the persons present, and who have agreed in their relations, though separately delivered.[78] But I would observe, first, that the circumstances told of those festivals are ridiculous and incredible in themselves; for they are represented as gloomy and horrible, yet with a mixture of childish and extravagant fancies, more likely to disgust and alienate than to conciliate the minds of the guests.  They have every appearance of uneasy dreams; sometimes the devil and his subjects say mass, sometimes he preaches to them, more commonly he was seen in the form of a black goat, surrounded by imps in a thousand frightful shapes; but none of these forms are new, they all resemble known quadrupeds or reptiles.  Secondly, I observe, that there is direct proof furnished even by demonologists, that all these supposed journies and entertainments are nothing more than dreams.  Persons accused of witchcraft have been repeatedly watched, about the time which they had fixed for the meeting; they have been seen to anoint themselves with soporific compositions, after which they fell into profound sleep, and on awaking, several hours afterwards, they have related their journey through the air, their amusement at the festival, and have named the persons whom they saw there.  In the instance told by Hoffman, the dreamer was chained to the floor.  Common sense would rest satisfied here, but the enthusiasm of demonology has invented more than one theory to get rid of these untoward facts.  Dr. Henry More, as was formerly mentioned, believed that the astral spirit only was carried away:  other demonologists imagined that the witch was really removed to the place of meeting, but that a cacodemon was left in her room, as an [Greek:  eidolon], to delude the spectators.  Thirdly, some stories of the festivals are evidently tricks.  Such is that related by Bodinus, with much gravity:  a man is found in a gentleman’s cellar, and apprehended as a thief; he declares his wife had brought him thither to a witch-meeting, and on his pronouncing the name of God, she and all her companions had vanished, and left him inclosed.  His wife is immediately seized, on this righteous