“had a visible Teat, under her Tongue, and did show it to many.”[68] At St. Albans about 1660 there was a wizard who “had like a Breast on his side.”[69] In the same year at Kidderminster, a widow, her two daughters, and a man were accused; “the man had five teats, the mother three, and the eldest daughter, one.”[70] In 1692 Bridget Bishop, one of the Salem witches, was brought to trial: “A Jury of Women found a preternatural Teat upon her Body: But upon a second search, within 3 or 4 hours, there was no such thing to be seen.”[71] There is similar evidence adduced in the accounts of Rose Cullender and Amy Duny, two Suffolk witches, executed in 1664; Elizabeth Horner, a Devon witch (1696); Widow Coman, an Essex witch, who died in her bed (1699); and, indeed, innumerable other examples might be quoted affording a whole catena of pertinent illustrations. No doubt many of these are explicable by the cases of polymastia (_mammæ erraticæ_) and polythelia (supernumerary nipples) of which there are continual records in recent medical works. It must be freely admitted that these anatomical divagations are commoner than is generally supposed; frequently they are so slight that they may pass almost unnoticed; doubtless there is exaggeration in many of the inexactly observed seventeenth-century narratives. However, it has to be said, as before, that when every most generous allowance is made, the facts which remain, and the details are very ample, cannot be covered by physical peculiarities and malformations. There is far more truth in the records of the old theologians and witch finders than many nowadays are disposed to allow. NOTES TO CHAPTER II. [1] Under Innocent III, 1215. [2] Diabolus enim et alii dæmones a Deo quidem natura creati sunt boni, sed ipsi per se facti sunt mali. [3] Bossuet says that the writings of Suarez contain the whole of Scholastic Philosophy. [4] Since it contradicts a definite (_certa_) theological conclusion or truth clearly consequent upon two premises, of which one is an article of faith (_de fide_), the other naturally certain. [5] Which explains much of the trifling and silliness in Spiritism; the idle answers given through the mediums of the influences at work. [6] Josephus, _Antiquities_, XIX. 8. 2. [7] Suetonius, _Caligula_, XXII. Here ample details of Caligula’s worship may be read. [8] _Epigrammatum_, V. 8. 1. See also IX. 4, _et sæpius_. [9] ... id agens ne quis Romæ deus nisi Heliogabalus coleretur.... Nec Romanas tantum extinguere uoluit religiones, sed per orbem terræ unum studens ut Heliogabalus deus unus ubique coleretur. Ælius Lampridius, _Antoninus Heliogabalus_, 3; 6. [10] Even the Christian (Arian) Constantius II suffered himself to be addressed as “Nostra Æternitas.”