These are illustrations of the point that the _Dæmonologie_ and the statute of James I find their commentary in the evidence offered at the trials. It goes without saying that these illustrations represent only a few of the forms of testimony given in the courts. It may not, therefore, be amiss to run over some other specimens of the proof that characterized the witch trials of the reign. With most of them we are already familiar. The requirement that the witch should repeat certain words after the justice of the peace was used once in the reign of James. It was an unusual method at best.[24] A commoner form of proof was that adduced from the finding or seeing clay or waxen images in the possession of the accused.[25] The witness who had found such a model on the premises of the defendant or had seen the defendant handling it, jumped readily to the conclusion that the image represented some individual. If it should be asked how we are to account for this sort of evidence, the answer is an easy one. Every now and then in the annals of witchcraft it came out that a would-be accuser had hidden a waxen or clay figure in the house of the person he wished to accuse and had then found it. No doubt some cases started in this way. No doubt, too, bitter women with grudges to satisfy did experiment with images and were caught at it. But this was rare. In the greater number of cases the stories of images were pure fabrications. To that category belong almost certainly the tales told at Lancaster.[26]