shape of wolves, killed and eaten children, and who had confessed their guilt, might be explained, like other confessions of witchcraft, by the effects of fear and tortures; yet there were cases upon which the Doctor thought no doubt could be entertained. One case upon which the Doctor insisted, was that of an Italian peasant near Pavia, who in the year 1541, was seized with this madness, and fancying himself to be a wolf, attacked several persons in the fields and killed some of them. He was taken at last, but not without great difficulty; and when in the hands of his captors he declared that he was a wolf, however much they might doubt the avowal, and that the only difference between him and other wolves was, that they had their fur on the outside of the skin, but his was between the skin and the flesh. The madman asserted this so positively that some of the party, _trop inhumains et loups par effect_, as Simon Goulart says with a humanity above the standard of his age, determined to see, and made several slashes in his arms and legs. Repenting of their cruelty, when they had convinced themselves by this experiment that the poor wretch was really insane, they put him under the care of a surgeon; and he died in the course of a few days under his hands. “Now” said the Doctor “if this were a solitary case, it would evidently be a case of madness; but as lycanthropy is recognized by physicians of different times and countries, as a specific and well known affection of the human mind, can it be so satisfactorily explained in any other manner, as by the theory of progressive existence,—by the resurrection of a habit belonging to the preceding stage of the individual's progress?” The superstition was not disbelieved by Bishop Hall. In the account of what he observed in the Netherlands, he says of Spa, “the wide deserts on which it borders are haunted with three kinds of ill cattle, free booters, wolves, and witches, though these two last are often one.”