ch an outcry that the women were found guilty and sentenced. This
is from a later and somewhat untrustworthy account, but it fits in well
with what North says of the case. _The Life and Conversation of
Temperance Floyd, Mary Lloyd_ [sic], _and Susanna Edwards: ..._ (London,
1687).

[27] The second part of Glanvill's _Sadducismus Triumphatus_ is full of
these depositions.

[28] For a full account of this affair see Glanvill's _Sadducismus
Triumphatus_, pt. ii, preface and Relation I. Glanvill had investigated
the matter and had diligently collected all the evidence. He was
familiar also with what the "deriders" had to say, and we can discover
their point of view from his answers. See also John Beaumont, _An
Historical, Physiological and Theological Treatise of Spirits,
Apparitions, Witchcrafts, and other Magical Practices_ (London, 1705),
307-309.

[29] _Ibid._, 309.

[30] _Cal. St. P., Dom., 1671_, 105, 171.

[31] We have two accounts of this affair: _Strange and Wonderful News
from Yowell in Surry_ (1681), and _An Account of the Tryal and
Examination of Joan Buts_ (1682).

[32] Roger North, _op. cit._, 131-132.

[33] _York Depositions_, 247.

[34] _A True Account ... of one John Tonken, of Pensans in Cornwall ..._
(1686). For other examples of spectral evidence see _York Depositions_,
88; Roberts, _Southern Counties_ (London, 1856), 525-526; _Gentleman's
Magazine_, 1832, pt. II, 489.

[35] _York Depositions_, 112, 113.

[36] Drage, _Daimonomageia_, 12.

[37] For an account of her case, see Glanvill, _Sadducismus
Triumphatus_, pt. ii, 127-146.

[38] _York Depositions_, 191-201.

[39] For a complete account of the Julian Cox case see Glanvill,
_Sadducismus Triumphatus_, pt. ii, 191-209.

[40] _A Full and True Relation of the Tryal ... of Ann Foster ..._
(London, 1674).

[41] _Sussex Archaeological Collections_, XVIII, 111-113.

CHAPTER XII.

GLANVILL AND WEBSTER AND THE LITERARY WAR OVER WITCHCRAFT, 1660-1688.

In an earlier chapter we followed the progress of opinion from James I
to the Restoration. We saw that in the course of little more than a
half-century the centre of the controversy had been considerably
shifted: we noted that there was a growing body of intelligent men who
discredited the stories of witchcraft and were even inclined to laugh at
them. It is now our purpose to go on with the history of opinion from
the point at which we left off to the revolution of 1688. We shall