Strange Pages from Family Papers Part 8

From the many accounts given of this "Dead Hand," we gather that it has generally been considered necessary that the hand should be taken from a man who has been put to death for some crime. Then, when dried and prepared with certain weird unguents, it is ready for use. Sir Walter Scott, in the "Antiquary" has introduced this object of superst.i.tion, making the German adventurer, Dousterswivel, describe it to the a.s.sembled party among the ruins at St. Ruth's thus jocosely: "De Hand of Glory is very well known in de countries where your worthy progenitors did live; and it is a hand cut off from a dead man as he has been hanged for murder, and dried very nice in de smoke of juniper wood; then you do take something of de fatsh of de bear, and of de badger, and of de great eber (as you do call ye grand boar), and of de little sucking child as has not been christened (for dat is very essential), and you do make a candle, and put into de Hand of Glory at de proper hour and minute, with the proper ceremonials; and he who seeketh for treasures shall never find none at all."

Possessed of these mystic qualities, such a hand could not fail to find favour with those engaged in any kind of evil and enterprise; and, on account of its lulling to sleep all persons within the circle of its influence, was of course held invaluable by thieves and burglars. Thus the case is recorded of some thieves, who, a few years ago, attempted to commit a robbery on a certain estate in the county Meath. To quote a contemporary account of the affair, it appears that "they entered the house armed with a dead man's hand, with a lighted candle in it, believing in the superst.i.tious notion that a candle placed in a dead man's hand will not be seen by any but by those by whom it is used, and also that if a candle in a dead hand be introduced into a house, it will prevent those who may be asleep from awaking. The inmates, however, were alarmed, and the robbers fled, leaving the hand behind them." Another story communicated by the Rev.

S. Baring-Gould, tells how two thieves, having come to lodge in a public-house, with a view to robbing it, asked permission to pa.s.s the night by the fire, and obtained it. But when the house was quiet the servant girl, suspecting mischief, crept downstairs, and looked through the keyhole. She saw the men open a sack, and take out a dry withered hand. They anointed the fingers with some unguents, and lighted them. Each finger flamed, but the thumb they could not light--that was because one of the household was not asleep.

The girl hastened to her master, but found it impossible to arouse him--she tried every other sleeper, but could not break the charmed sleep. At last stealing down into the kitchen, while the thieves were busy over her master's strong-box, she secured the hand, blew out the flames, and at once the whole house was aroused.

Among other qualities which have been supposed to belong to a dead man's hand, are its medicinal virtues, in connection with which may be mentioned the famous "dead hand," which was, in years past, kept at Bryn Hall, Lancas.h.i.+re. There are several stories relating to this gruesome relic, one being that it was the hand of Father Arrowsmith, a priest, who, according to some accounts, is said to have been put to death for his religion in the time of William III. It is recorded that when about to suffer he desired his spiritual attendant to cut off his right hand, which should ever after have power to work miraculous cures on those who had faith to believe in its efficacy. This relic, which forms the subject of one of Roby's "Traditions of Lancas.h.i.+re,"

was preserved with great care in a white silk bag, and was resorted to by many diseased persons, who are reported to have derived wonderful cures from its application. Thus the case is related of a woman who, attacked with the smallpox, had this dead hand in bed with her every night for six weeks, and of a poor lad living near Manchester who was touched with it for the cure of scrofulous sores.

It has been denied, however, that Father Arrowsmith was hanged for "witnessing a good confession," and Mr. Roby, in his "Traditions of Lancas.h.i.+re," says that, having been found guilty of a rape, in all probability this story of his martyrdom, and of the miraculous attestation to the truth of the cause for which he suffered, were contrived for the purpose of preventing the scandal that would have come upon the Church through the delinquency of an unworthy member. It is further said that one of the family of the Kenyons attended as under-sheriff at the execution, and that he refused the culprit some trifling favour at the gallows, whereupon Arrowsmith denounced a curse upon him, to wit, that, whilst the family could boast of an heir, so long they never should want a cripple--a prediction which was supposed by the credulous to have been literally fulfilled. But this story is discredited, the real facts of the case, no doubt, being that he was hanged "under sanction of an atrocious law, for no other reason but because he had taken orders as a Roman Catholic priest, and had endeavoured to prevail upon others to be of his own faith." According to another version of the story, Edmund Arrowsmith was a native of Haydock, in the parish of Winwick. He entered the Roman Catholic College of Douay, where he was educated, afterwards being ordained priest. But in the year 1628 he was apprehended and brought to Lancaster on the charge of being a priest contrary to the laws of the realm, and was executed on 26th August, 1628, his last words being "Bone Jesu."[33] As recently as the year 1736, a boy of twelve years, the son of Caryl Hawarden, of Appleton-within-Widnes, county of Lancaster, is stated to have been cured of what appeared to be a fatal malady by the application of Father Arrowsmith's hand, which was effected in the following manner: The boy had been ill fifteen months, and was at length deprived of the use of his limbs, with loss of his memory and impaired sight. In this condition, which the physicians had declared hopeless, it was suggested to his parents that, as wonderful cures had been effected by the hand of "the martyred saint," it was advisable to try its effects upon their afflicted child. The "holy hand" was accordingly procured from Bryn, packed in a box and wrapped in linen. Mrs. Hawarden, having explained to the invalid boy her hopes and intentions, applied the back part of the dead hand to his back, stroking it down each side the backbone and making the sign of the Cross, which she accompanied with a fervent prayer that Jesus Christ would aid it with His blessing. Having twice repeated this operation, the patient, who had before been utterly helpless, rose from his seat and walked about the house, to the surprise of seven persons who had witnessed the miracle. From that day the boy's pains left him, his memory was restored, and his health became re-established. This mystic hand, it seems, was removed from Bryn Hall to Garswood, a seat of the Gerard family, and subsequently to the priest's house at Ashton-in-Makerfield. But many ludicrous tales are current in the neighbourhood, of pilgrims having been rather roughly handled by some of the servants, such as getting a good beating with a wooden hand, so that the patients rapidly retraced their steps without having had the application of the "holy hand."

It is curious to find that such a ghastly relic as a dead hand should have been preserved in many a country house, and used as a talisman, to which we find an amusing and laughable reference in the "Ingoldsby Legends":

Open, lock, To the dead man's knock!

Fly bolt, and bar, and band; Nor move, nor swerve, Joint, muscle, or nerve, At the spell of the dead man's hand.

Sleep, all who sleep! Wake, all who wake!

But be as dead for the dead man's sake.

The story goes on to tell how, influenced by the mysterious spell of the enchanted hand, neither lock, bolt, nor bar avails, neither "stout oak panel, thick studded with nails"; but, heavy and harsh, the hinges creak, though they had been oiled in the course of the week, and

The door opens wide as wide may be, And there they stand, That wondrous band, Lit by the light of the glorious hand, By one! by two! by three!

At Danesfield, Berks.h.i.+re--so-called from an ancient horseshoe entrenchment of great extent near the house, supposed to be of Danish origin--is preserved a withered hand, which has long had the reputation of being that presented by Henry I. to Reading Abbey, and reverenced there as the hand of James the Apostle. It answers exactly to "the incorrupt hand" described by Hoveden, and was found among the ruins of the abbey, where it is thought to have been secreted at the dissolution.

FOOTNOTES:

[33] Baines's "Lancas.h.i.+re," iii., 638; Harland and Wilkinson's "Lancas.h.i.+re Folklore," 158-163.

CHAPTER IX.

DEVIL COMPACTS.

MEPHISTOPHELES.--I will bind myself to your service here, and never sleep nor slumber at your call. When we meet on the other side, you shall do as much for me.

GOETHE'S "_Faust_."

The well-known story of Faust reminds us of the many similar weird tales which have long held a prominent place in family traditions. But in the majority of cases the devil is cheated out of his bargain by some spell against which his influence is powerless. According to the popular notion, compacts are frequently made with the devil, by which he is bound to complete, for instance, a building--as a house, a church, a bridge, or the like--within a certain period; but, through some artifice, by which the soul of the person for whom he is doing the work is saved, the completion of the undertaking is prevented: Thus the c.o.c.k is made to crow, because, like all spirits that shun the light of the sun, the devil loses his power at break of day. The idea of bartering the soul for temporary gain has not been confined to any country, but as an article of terrible superst.i.tion has been widespread. Mr Lecky has pointed out how, in the fourteenth century, "the bas-reliefs on cathedrals frequently represent men kneeling down before the devil, and devoting themselves to him as his servants." In our own country, such compacts were generally made at midnight in some lonely churchyard, or amid the ruins of some castle. But fortunately for mankind, by resorting to spells and counterspells the binding effects of these "devil-bonds" as they have been termed were, in most cases, rendered ineffectual, the devil thereby losing the advantage.

It is noteworthy that the wisdom of the serpent is frequently outwitted by a crafty woman, or a cunning priest. A well-known Lancas.h.i.+re tradition gives a humorous account of how the devil was on one occasion deluded by the shrewdness of a clever woman. Barely three miles from c.l.i.theroe, on the high road to Gisburne, stood a public house with this t.i.tle, "The Dule upo' Dun," which means "The Devil upon Dun" (horse). The story runs that a poor tailor sold himself to Satan for seven years on his granting him certain wishes, after which term, according to the contract, signed, as is customary, with the victim's own blood, his soul was to become "the devil's own." When the fatal day arrived, on the advice of his wife, he consulted "the holy father of Salley" in his extremity. At last the hour came when the Evil One claimed his victim, who tremblingly contended that the contract was won from him by fraud and dishonest pretences, and had not been fulfilled. He even ventured to hint at his lack of power to bestow riches, or any great gift, on which Satan was goaded into granting him another wish. "Then," said the trembling tailor, "I wish thou wert riding back again to thy quarters on yonder dun horse, and never able to plague me again, or any other poor wretch whom thou has gotten into thy clutches!"

The words were no sooner uttered than the devil, with a roar which was heard as far as Colne, went away rivetted to the back of this dun horse, the tailor watching his departure almost beside himself for joy. He lived for many years in health and affluence, and, at his death, one of his relatives having bought the house where he resided, turned it into an inn, having for his sign, "The Dule upo' Dun." On it was depicted "Old Hornie" mounted on a scraggy dun horse, without saddle or bridle, "the terrified steed being off and away at full gallop from the door, while a small hilarious tailor with shears and measures," viewed his departure with anything but grief or disapprobation.[34] The authors of "Lancas.h.i.+re Legends," describing this old house, inform us that it was "one of those ancient gabled black and white edifices, now fast disappearing under the march of improvement. Many windows of little lozenge-shaped panes set in lead, might be seen here in all the various stages of renovation and decay.

Over the door, till lately, swung the old and quaint sign, attesting the truth of the tradition."

Occasionally similar bargains have been rendered ineffectual by cunning device. In the north wall of the church of Tremeirchion, North Wales, has long been shown the tomb of a former vicar, who was also celebrated as a necromancer, flouris.h.i.+ng in the middle of the fourteenth century. It is reported that he proved himself more clever than the Wicked One himself. A bargain was made between them that the vicar should practise the black art with impunity during his life, but that the devil should possess his body after death, whether he were buried within or without the church. But the worthy vicar dexterously cheated his ally of his bargain by being buried within the church wall itself. A similar tradition is told of other localities, and amongst them of Barn Hall, in the parish of Tolleshunt Knights, on the border of the Ess.e.x marshes. In the middle of a field is shown an enclosed uncultivated spot, where, the legend says, it was originally intended to erect the hall, had not the devil come by night and destroyed the work of the day. This kind of thing went on for some time, when it was arranged that a knight, attended by two dogs, should watch for the author of this mischief. He had not long to wait, for, in the quiet of the night, the Prince of Darkness made his appearance, bent on his mischievous errand. A tussle ensued, in the course of which, s.n.a.t.c.hing up a beam from the building, he hurled it to the site of the present hall, exclaiming:

"Wheresoe'er this beam shall fall, There shall stand Barn Hall."

But the devil, very angry at being thus foiled by the knight, vowed that he would have him at his death, whether he was buried in the church or out of it. "But this doom was averted by burying him in the wall--half in and half out of the church. At Brent Pelham Church, Herts, too, there is the tomb of one Piers Shonkes, and there is a tale current in the neighbourhood that the devil swore he would have him, no matter whether buried within or without the church. So, as a means of escape, he was built up in the wall of the sacred edifice."

Another extraordinary story has long been told of Hermitage Castle, one of the most famous of the Border Keeps in the days of its splendour. It is not surprising, therefore, that for many years past it has had the reputation of being haunted, having been described as:--

"Haunted Hermitage, Where long by spells mysterious bound, They pace their round with lifeless smile, And shake with restless foot the guilty pile, Till sink the smouldering towers beneath the burdened ground."

It is popularly said that Lord Soulis, "the evil hero of Hermitage,"

in an unguarded moment made a compact with the devil, who appeared to him in the shape of a spirit wearing a red cap, which gained its hue from the blood of human victims in which it was steeped. Lord Soulis sold himself to the demon, and in return he was permitted to summon his familiar, whenever he was desirous of doing so, by rapping thrice on an iron chest, the condition being that he never looked in the direction of the spirit. But one day, whether wittingly or not has never been ascertained, he failed to comply with this stipulation, and his doom was sealed. But even then the foul fiend kept the letter of the compact. Lord Soulis was protected by an unholy charm against any injury from rope or steel; hence cords could not bind him, and steel could not slay him. But when at last he was delivered over to his enemies, it was found necessary to adopt the ingenious and effective expedient of rolling him up in a sheet of lead, and boiling him to death, and so:

On a circle of stones they placed the pot, On a circle of stones but barely nine; They heated it red and fiery hot And the burnished bra.s.s did glimmer and s.h.i.+ne.

They rolled him up in a sheet of lead-- A sheet of lead for a funeral pall; They plunged him into the cauldron red And melted him, body, lead, bones and all.

This was the terrible end of the body of Lord Soulis, but his spirit is supposed to still linger on the scene. And once every seven years he keeps tryst with Red Cap on the scene of his former devilries.

And still when seven years are o'er Is heard the jarring sound When hollow opes the charmed door Of chamber underground.

A tradition well-known in Yorks.h.i.+re relates how on the Eagle's Crag, otherwise nicknamed the "Witches' Horseblock," the Lady of Bernshaw Tower made that strange compact with the devil, whereby she not only became mistress of the country around, but the dreaded queen of the Lancas.h.i.+re witches. It seems that this Lady Sybil was possessed of almost unrivalled beauty, and scarcely a day pa.s.sed without some fresh admirer seeking her hand--an additional attraction being her great wealth. Her intellectual attainments, too, were commonly said to be far beyond those of her s.e.x, and oftentimes she would visit the Eagle's Crag in order to study nature and admire the varied aspects of the surrounding country.

[Ill.u.s.tration: LADY SYBIL AT THE EAGLES' CRAG.]

It was on these occasions that Lady Sybil often felt a strong desire to possess supernatural powers; and, in an unwary moment, it is said that she was induced to sell her soul to the devil, in order that she might be able to take a part in the nightly revelries of the then famous Lancas.h.i.+re witches. It is added that the bond was duly attested with her blood, and that in consequence of this compact her utmost wishes were at all times granted. Hapton Tower was, at this time, occupied by a junior branch of the Towneley family, and, although Lord William had long been a suitor for the hand of Lady Sybil, his proposals were constantly rejected. In his despair, he determined to consult a famous Lancas.h.i.+re witch--one Mother Helston--who promised him success on the ensuing All Hallows' Eve. When the day arrived, in accordance with her directions, he went out hunting, and on nearing Eagle's Crag he started a milk-white doe, but, after scouring the country for miles--the hounds being well-nigh exhausted--he returned to the Crag. At this crisis, a strange hound joined them--the familiar of Mother Helston, which had been sent to capture Lady Sibyl, who had a.s.sumed the disguise of the white doe. The remainder of the curious family legend, as told by Mr. Harland, is briefly this: During the night, Hapton Tower was shaken as by an earthquake, and in the morning the captured doe appeared as the fair heiress of Bernshaw. Counter spells were adopted, her powers of witchcraft were suspended, and before many days had pa.s.sed Lord William had the happiness to lead his newly-wedded bride to his ancestral home. But within a year she had renewed her diabolical practices, causing a serious breach between her husband and herself. Happily a reconciliation was eventually effected, but her bodily strength gave way, and her health rapidly declined.

When it became evident that the hour of her death was drawing near, Lord William obtained the services of the neighbouring clergy, and by their holy offices the devil's bond was cancelled. Soon afterwards, Lady Sybil died in peace, but Bernshaw Tower was from that time deserted. Popular tradition, however, still alleges that her grave was dug where the dark Eagle's Crag shoots out its cold, bare peak into the sky, and on the eve of All Hallows, the hound and the milk-white doe are supposed by the peasantry to meet on the Crag, pursued by a spectre huntsman in full chase. It is further added that the belated peasant crosses himself at the sound, remembering the sad fate of Lady Sybil of Bernshaw Tower.

It is curious to find no less a person than Sir Francis Drake charged with having been befriended by the devil; and the many marvellous stories current respecting him still linger among the Devons.h.i.+re peasantry. By the aid of the devil, it is said, he was enabled to destroy the Spanish Armada. And his connection with the old Abbey of Buckland is equally singular. An extensive building attached to the abbey, for instance, which was no doubt used as barns and stables after the place had been deprived of its religious character, was reported to have been built by the devil in three nights. "After the first night," writes Mr. Hunt,[35] "the butler, astonished at the work done, resolved to watch and see how it was performed. Consequently, on the second night, he mounted into a large tree and hid himself between the forks of its five branches. At midnight, so the story goes, the devil came, driving teams of oxen, and, as some of them were lazy, he plucked this tree from the ground and used it as a goad. The poor butler lost his senses and never recovered them." Although, as it has been truly remarked, "on the waters that wash the sh.o.r.es of the county of Devon were achieved many of those triumphs which make Sir Francis Drake's life read more like a romance than a sober chronicle of facts;" the extraordinary traditions told respecting him have largely invested his life with the supernatural. But, whatever may have been the nature of his dealings with the devil, we are told that he has had to pay dearly for any earthly advantages he may have derived therefrom in his lifetime, "being forced to drive at night a black hea.r.s.e, drawn by headless horses, and urged on by running devils and yelping headless dogs, along the road from Tavistock to Plymouth."

Among the many tales related, in which the demoniacal element holds a prominent place, there is one relating to the projected marriage of his wife. It seems that Sir Francis was abroad, and his wife, not hearing from him for seven years, concluded he must be dead, and hence was at liberty to enter for a second time the holy estate of matrimony. Her choice was made and the nuptial day fixed; but Sir Francis Drake was informed of all this by a spirit that attended him.

And just as the wedding was about to be solemnised, he hastily charged one of his big guns and discharged a ball. So true was the aim that "the ball shot up right through the globe, dashed through the roof of the church, and fell with a loud explosion between the lady and her intended bridegroom." The spectators and a.s.sembled guests were thrown into the wildest confusion; but the bride declared it was an indication that Sir Francis Drake was still alive, and, as she refused to allow another golden circlet to be placed on her finger, the intended ceremony was, in the most abrupt and unexpected manner, ended. The prettiest part of the tale remains to be told. Not long afterwards Sir Francis Drake returned, and, disguised as a beggar, he solicited alms from his wife at her own door; when, unable to prevent smiling in the midst of a feigned tale of abject poverty, she recognised him, and a very joyful meeting took place.

And even Buckland Abbey did not escape certain strange influences.

Some years ago, a small box was found in a closet which had been long closed, containing, it is supposed, family papers. It was arranged that this box should be sent to the residence of the inheritor of the property. The carriage was at the abbey door, into which it was easily lifted. The owner having taken his seat, the coachman attempted to start his horses, but in vain. They would not, they could not, move.

More horses were brought and then the heavy farm horses, and eventually all the oxen. They were powerless to start the carriage. At length a mysterious voice was heard declaring that the box could never be moved from Buckland Abbey. Accordingly it was taken from the carriage easily by one man, and a pair of horses galloped off with the carriage.

The famous Jewish banker, Samuel Bernard, who died in the year 1789, leaving an enormous property, had, it is said, "a favourite black c.o.c.k which was regarded by many as uncanny, and as unpleasantly connected with the ama.s.sing of his fortune." The bird died a day or two before his master. It would seem that in bygone years black c.o.c.ks were extensively used in magical incantations and in sacrifices to the devil, and Burns, it may be remembered, in his "Address to the Deil"

says, "Some c.o.c.k or cat your rage must stop;" and a well-known French recipe for invoking the Evil One runs thus: "Take a black c.o.c.k under your left arm, and go at midnight to where four cross roads meet. Then cry three times 'Poul Noir!' or else utter 'Robert' nine times, and the devil will appear."

Among the romantic stories told of Kersal Hall, Lancas.h.i.+re, it is related how Eustace Dauntesey, one of its chiefs in days of old, wooed a maiden fair with a handsome fortune; but she gave her heart to a rival suitor. The wedding day was fixed, but the prospect of her marriage was a terrible trouble to Eustace, and threatened to mar the happiness of his life. Having, however, in his youth perfected himself in the black art, he drew a magic circle, at the witching hour of night, and summoned the Evil One to a consultation. The meeting came off, at which the usual bargain was quickly struck, the soul of Eustace being bartered for the coveted body of the beautiful young lady. The compact, it was arranged, should close at her death, but the Evil One was to remain meanwhile by the side of Dauntesey in the form of an elegant "self," or genteel companion. In due course the eventful day arrived when Eustace stood before the altar. But the marriage ceremony was no sooner over than, on leaving the sacred edifice, the elements were found to be the reverse of favourable to them. The flowers strewed before their feet stuck to their wet shoes, and soaking rain cast a highly depressing influence on all the bridal surroundings; and, on arriving at the festive hall where the marriage feast was to be held, the ill-fortune of Eustace a.s.sumed another shape. Strange to say, his bride began to melt away before his very eyes, and, thoroughly familiar as he was with the laws of magic, here was a new phase of mystery which was completely beyond his comprehension. In short, poor Eustace was the wretched victim of a complete swindle, for while, on the one hand, something is recorded about "a holy prayer, a sunny beam, and an angel train bearing the fair maiden slowly to a fleecy cloud, in whose bosom she became lost to earth," Dauntesey, on the other hand, awakened to consciousness by a touch from his sinister companion, saw a huge yawning gulf at his feet, and felt himself gradually sinking in a direction exactly the opposite of that taken by his bride, who, in the short s.p.a.ce of an hour, was lost to him for ever.

But one of the most curious cases of this kind was that recorded in an old tractate[36] published in 1662, giving an account attested by "six of the sufficientest men of the town," of what happened to a certain John Leech, a farmer living at Raveley. Being desirous of visiting Whittlesea fair, he went beforehand with a neighbour to an inn for the purpose of drinking "his morninges draught." Whilst the two were enjoying their "morninges draught," Mr. Leech began to be "very merry," and, seeing his friend was desirous of going, he exclaimed, "Let the devil take him who goeth out of this house to-day." But in his merriment he forgot his rash observation, and shortly afterwards, calling for his horse, set out for the fair. He had not travelled far on the road when he remembered what he had said, "his conscience being sore troubled at that d.a.m.nable oath which he had took." Not knowing what to do, he rode about, first one way and then another, until darkness set in, and at about two o'clock in the night "he espied two grim creatures before him in the likeness of griffins." These were the devil's messengers, who had been sent to take him at his word, and take him they did, according to the testimony of the "six sufficientist men of the town." They roughly handled him, took him up in the air, stripped him, and then dropped him, "a sad spectacle, all b.l.o.o.d.y and goared," in a farmyard just outside the town of Doddington.

Here he was discovered, lying upon some harrows, in the condition described. He was picked up, and carried to a gentleman's house, where, being well cared for, he narrated the remarkable adventure which had befallen him. Before long, however, he "grew into a frenzy so desperate that they were afraid to stay in his chamber," and the gentleman of the house, not knowing what to do, "sent for the parson of the town." Prompted, it is supposed, by the Satanic influence which still held him, Mr. Leech rushed at the minister, and attacked him with so much fury that it was "like to have cost him his life." But the noise being heard below, the servants rushed up, rescued the parson, and tied Mr. Leech down in his bed, and left him. The next morning, hearing nothing, they thought he was asleep, but on entering his room "he was discovered with his neck broke, his tongue out of his mouth, and his body as black as a shoe, all swelled, and every bone in his body out of joint."[37]

We may conclude these extraordinary cases of "devil-bonds" with two further strange incidents, one an apparent record of a case of a similar kind, which was practised, amidst the frivolities and plotting of the French Court, by no less celebrated a lady than Catharine de Medicis. In the "Secret History of France for the Last Century,"[38]

this incredible story is given: "In the first Civil War, when the Prince of Conde was, in all appearance, likely to prevail, and Katherine was thought to be very near the end of her much desired Regency, during the young king's minority, she was known to have been for two days together retired to her closet, without admitting her menial servants to her presence." Some few days after, having called for Monsieur de Mesme, one of the Long Robe, and always firm to her interest, she delivered him a steel box, fast locked, to whom she said, giving him the key: 'That in respect she knew not what might come to her by fortune, amidst those intestine broils that then shook France, she had thought fit to enclose a thing of great value within that box, which she consigned to his care, not to open it upon oath, but by an express order under her own hand.' The queen dying without ever calling for the box, it continued many years unopened in the family of De Mesme, after both their deaths, till, at last, curiosity, or the suspicion of some treasure, from the heaviness of it, tempted Monsieur de Mesme's successor to break it open, which he did. Instead of any rich present from so great a queen, what horror must the lookers on have when they found a copper plate of the form and bigness of one of the ancient Roman Votive s.h.i.+elds, on which was engraved Queen Katherine de Medicis on her knees, in a praying posture, offering up to the devil sitting upon a throne, in one of the ugliest shapes they used to paint him, Charles the IXth, then reigning, the Duke of Anjou, afterwards Henry III., and the Duke of Alanson, her three sons, with this motto in French, "So be it, I but reign."

And in the Court Rolls of the Manor of Hatfield, near the Isle of Axholme, Yorks.h.i.+re, the following ridiculous story is given: "Robert de Roderham appeared against John de Ithon, for that he had not kept the agreement made between them, and therefore complains that on a certain day and year, at Thorne, there was an agreement between the aforesaid Robert and John, whereby the said John sold to the said Robert the Devil, bound in a certain bond, for threepence farthing, and thereupon, the said Robert delivered to the said John one farthing as earnest money, by which the property of the said devil, was vested in the person of the said Robert, to have livery of the said devil on the fourth day next following, at which day the said Robert came to the forenamed John and asked delivery of the said devil, according to the agreement between them made. But the said John refused to deliver the said devil, nor has he yet done it, &c., to the great damage of the said Robert, to the amount of 60gs, and he has, therefore, brought his suit.

"The said John came, and did not deny the said agreement; and because it appeared to the Court that such a suit ought not to subsist among Christians, the aforesaid parties are, therefore, adjourned to the infernal regions, there to hear their judgment, and both parties were amerced by William de Scargell, Seneschall."