Of the preliminaries leading up to the bargain we are given an illuminating glimpse by Edward Fairfax in his already quoted book. His daughter Helen, being in a trance, saw the wife of one Thorp, and, with the impertinent enthusiasm of youth--as it now seems to us--urged her to pray "with such vehemence that Thorp's wife wept bitterly a long time. Then she asked her how she became a witch, and the woman answered that a man like to a man of this world came unto her upon the moor and offered her money, which at first she refused, but at the second time of his coming he did overcome her in such sort that she gave him her body and soul, and he made her a lease back again of her life for 40 years, which was now ended upon Shrove Tuesday last. The man did write their lease with their blood, and they likewise with their blood set their hands to them. That her lease was in his keeping, and every 7th year he showed it unto them, and now it was 3 years since she saw hers, and that each 7th year they renewed it. She said further that she knew 40 witches, but there were only 7 of her company." From other accounts we learn that in the act of signing the contract the witch frequently put one hand to the sole of her foot and the other to the crown of her head--a gymnastic exercise that can scarcely have been coincident with the affixing of her signature, however. Anyone who, despite his cozening of witches, may urge the number of times when Satan was over-reached by sorcerers, as a proof that his intelligence is over-rated, may find evidence that he is occasionally gifted with business acumen in the confession of one M. Guillaume de Livre, Doctor of Theology, who was so unlucky as to be condemned for witchcraft in 1453. By the terms of his bargain with Satan he was bound to preach whenever possible that there was no such thing as real sorcery. "Such," as Bodin very acutely remarks, "are the wiles and lures of the Evil One." Her contract once signed, the witch naturally became as soon as possible proficient in the "Devil's rudiments," which James I. describes as "unlawful charms without natural causes. Such kinde of charms as commonlie dafte wives use, for healing of forspoken goodes, for preserving them from evil eyes, by knitting roun trees or sundriest kinde of hearbes, to the haire or tailes of the goodes; by curing the worme, by stemming of bloode; by healing of Horse-crookes, by turning of the riddle, or doing of such-like innumerable things by words without applying aniething meete to the part offended, as Mediciners doe." "Children cannot smile upon a witch without the hazard of a perpetual wry smile," writes Stephens in 1615. "Her prayers and amens be a charm and a curse ... her highest adoration hie yew trees, dampest churchyards, and a fayre moonlight; her best preservatives odde numbers and mightie Tetragrammaton."