[190] J. Glanvill, _A Blow at Sadducism_ (1688), p. 5. _Cf._ pp. 32-3: ‘But to reserve all the clear circumstances of Fact, which we find in well attested and confirmed Relations of this kind into the power of deceivable imagination, is to make fancy the greater Prodigy; and to suppose, that it can do stranger feats than are believed of any other kind of function. And to think that Pins and Nails, for instance, can by the power of imagination be conveyed within the skin; or that imagination should deceive so many as have been witnesses in objects of sense, in all the circumstances of discovery; this, I say, is to be infinitely more credulous than the assertors of sorcery and Demoniack Contracts. And by the same reason it may be believed that all the Battels and strange events of the world, which our selves have not seen, are but dreams and fond imaginations.’ [191] W. E. H. Lecky, _Rationalism in Europe_ (1904), vol. i, p. 18. [192] See W. E. H. Lecky, _Rationalism in Europe_ (1904), vol. i, pp. 34-5. [193] See Lea, vol. iii, pp. 422-9. [194] See _ibid._, p. 434. [195] Sprenger, _Malleus Maleficarum_ (Frankfort ed., 1582), vol. i, pp. 488-9: ‘Et eodem modo de adorantibus Daemonē & sacrificantibus ei quia si hoc faciunt, credentes Divinitatem esse in Daemonibus, vel credentes quod cultus latriae sit ei exhibendus, vel quod omnino ex exhibitione talis cultus, assequantur quod requirunt a Diabolo, non obstāte Dei prohibitione, seu etiam permissione, tales essent haeretici. Sed si ista faciunt non ita sentientes de Daemone; sed ut aliquo pacto cum Daemone facilius per ista exequantur ab ipso quod intendunt, tales non sunt haeretici natura rei, licet gravissime peccent.’ [196] A. Albertini, _De Agnoscendis assertionibus Catholicis_ in Zilettus, _Tractatus Universi Juris_, vol. xi, pt. ii, pp. 65-6. _Cf._ J. Simancas, _De Catholicis Institutionibus_ in Zilettus, _ibid._, p. 144 (Tit. xxi). [197] Lea, vol. iii, p. 454: ‘Inquisitors ... began to insert a clause renouncing sorcery in all abjurations administered to repentant heretics, so that in case they should become addicted to it they could be promptly burned for relapse.’ [198] For Peter of Abano, see _supra_, pp. 69, 70, and Lea, vol. iii, p. 440; for Gilles de Rais, _ibid._, pp. 468-89. [199] Ordinarily inquisitorial trials were secret. Another abnormal feature in this case was the presence of a prosecutor; the third was that the court was really a joint one, being in part the bishop and inquisitors sitting together as a tribunal of the Holy Office to hear the charge of heresy, in part the bishop sitting as president of the ordinary episcopal court, the inquisitors not included, to hear the charge of unnatural lust with which the Inquisition was not competent to deal.