A man from London, who witnesses and publishes on Mary Glover's alleged bewitchment by Elizabeth Jackson. John Swan, a student of divinity, is witness to the dispossession of Mary Glover, during which time he consults with one of the preachers performing the dispossession, and comforts the father of Mary Glover, Tim Glover, when he breaks down in tears over the torment his daughter is in. John Swan also believes he sees something "creeping" out of Mary Glover's eye when she is dispossessed. He comforts the girl himself, and "bidd her grow in comforte and courage, & strength to resist." He also consults with her, and she tells him that although "she saw nothinge, but she did feele somewhat depart." In his publications, John Swan makes it clear that he believes Mary Glover to have subject to supernatural forces, and was not suffering from the suffocation of the mother, or some other disease. (21)

A man from Luyck in Brussels, known to be a physician and the author of the account of a young girl's bewitchment and cure which was translated from Latin and inserted into "The most true and wonderfull narration of two women bewitched in Yorkshire." He takes Anonymous 11, a nine-year-old girl who suffers convulsive fits and vomits a variety of strange objects, as a patient. He witnessed her vomiting, monitored her while she was unable to eat for 15 days at a time, and recorded her strange swellings and convulsions. de Heer claimed to pull a pin, a threaded needle, straws and more directly from her throat with his hand, disproving claims that she faked her bewitchment. He has her drink a decoction of various herbs and makes an ointment for her joints, both of which he provides the recipe for, which he claims cured her affliction and would be effective in other cases of bewitchment.(Title Page)

The author of "Scot's discovery of witchcraft" who receives a written confession by T. E. that explains how he learned the illusion and invention of art and science. (337-338)

A divine from Oxenford who wrote a book in the 1200s that T. E. uses in the 1500s to learn the illusion and invention of art and science from.(337-338)

A man from Clerkenwell in the London Borough of Islington, known to be a Minister associated with Newgate Prison, who took Elizabeth Sawyer's confession of witchcraft and published an account of her trial and confession. He claimed to be Sawyer's constant visitor in Newgate Prison, and that his account was put to print to lay to rest all the stories that had been circulation. He had been harassed continually since it became known that he recorded the confession. The confession is presented in question-and-answer dialogue form, allegedly from his transcription. Goodcole also provides a transcription of her confirmation of the confession on the day of her execution, including her contrition and prayers to God and Christ for forgiveness. In his conclusion, he presents Sawyer as a cautionary example, and makes particular note that it was her cursing, swearing and blaspheming that drew the Devil's attention to her. His primary success in life was as the author of numerous crime pamphlets, each emphasizing a particular sin and its fit punishment.(Title Page)

A man from an unknown part of Essex, known to be the author of "The Examination and confession of certaine wytches at Chensforde in the countie of Essex." He collected, edited and provided inter-textual commentary on the confessions of Elizabeth Francis, Mother Waterhouse, Joan Waterhouse and Agnes Brown(Title Page, 5, 8)

A Justice of the Peace who examines the women and records many of the trials of the witches of S.Osyth. Darcy become sheriff of Essex in 1585(3)

An astrologer and medical practitioner, living at Mr. Loft's, in King-Street, St. Ann's, Westminster, Richard Kirby allegedly helped cure Jane Walter of East-Basham near Feaknam in Norfolk, a young man in Suffolk, the daughter of John Ballard of Ditchingham-Dam, near Bungy in Norfolk, Ann Burgess in St. Edmunds Parish, near Five Bridge, in Norwich, and Sarah Bower.(3)

A man from Maidstone in the county of Kent, who witnesses the trial of the six witches in Maidstone Kent; he records the events which become the basis for the pamphlet.(1, 5)

A man from Maidstone in the county of Kent, who compiles the E. G.'s observations on the witches of Maidstone.(1)

A man, father to demoniac Faith Corbet, Henry Corbet witnessed his daughter's fits and desperate to find a cure, consulted three doctors, Dr. Taylor, Dr. Whitty, and Dr. Corbet, to find a cure. Corbet is the one who recorded Faith's case and pressed Huson for a confession which he too recorded.(53-54)

An English courtier, diplomat, and natural philosopher. (1)

A man from the London Borough of Southwark, described as the father of James Barrow, a boy who suffers from violent and tormenting fits. John Barrow is the author of the text, "The Lord's arm stretched out in an answer of prayer, or, A true relation of the wonderful deliverance of James Barrow," in which he chronicles his son's episodes, and attempts to determine their cause. James Barrow's father, John Barrow, seeks help from outside. He first employs the help of physician and astrologer John Hubbard, who believes Barrow has been bewitches. They use "fopperies and charms" including hanging papers around James Barrow's neck, and putting quills and quicksilver under the door. These prove unsuccessful at healing James Barrow. John Hubbard's second attempt to cure James Barrow of bewitchment is through cutting the boy's hair in a round circle, and trimming his fingers and toe nails. These are trimmings are wrapped in paper and deposited in an oak tree. This also proves useless at curing James Barrow's fits as well. However, after taking some medicine from doctors, astrologers, and apothecaries, James Barrow vomits, and seems well for a time, taking up an apprenticeship. However, after three months, James Barrow claims a rat entered his body, and he acts like a changeling, being unable to eat any food unless in his own household. Following this, John Barrow takes his son to a number of wise men, including: an Irish Roman Catholic (Anonymous 144), Lord Abony, a gentleman (Anonymous 146), a group of friars, and a doctor (Anonymous 487). No one seems able to cure James Barrow. However, shortly after this, John Barrow desires to engage in fasting and prayer for his son, resulting in three days of fasting and prayer, at the end of which he is restored and dispossessed. (6-7)

A Doctor who, in his book, accuses Dr. Dees of "having familiarity with Devils for many years in his life time."(8)

An author who accuses Dr. Casaubon of being a witchmonger.(8)

A woman from Spital in the County of Northumberland, known to be the author of "Wonderfull Newes from the North," the mother of Margaret Muschamp, George Muschamp Jr., Betty Muschamp and Sibilia Moore, the widow of George Muschamp and the wife of Edward Moore. Mary Moore's children Margaret, George and Betty were all allegedly bewitched by Dorothy Swinow and John Hutton; Swinow was also accused of causing Moore's daughter Sibilia to die in infancy. Moore consulted doctors on behalf of her children, and brought two drops of John Hutton's blood to Margaret when the child became convinced she required it to recover. Moore campaigned to have both Hutton and Swinow tried for the bewitchment of her children.(Preface)

A country gentleman, renown writer and translator, husband of Dorothy Fairfax and father to several bewitched children (esp Helen and Elizabeth), Fairfax is the author of Daemonologia, a tract he wrote to vindicate the legal prosecution of several witches.(31-33)

A man from London, who describes various witch testing techniques; who claims that normal animals can become possessed and become witches familiars; and who suggests that imps might approach witches. Thomas Addy accuses John Gaule of having allowed himself to be seduced into believing false information about witches. John Gaule is also a minister.(79-80)

Anthony Smith, a surgeon from Kingston Devon, who applies a plaster, and does surgery on Elizabeth Brooker, finding under her skin, despite its invisibility, a pin which was magically inserted into her muscle. Smith is the author of the full account of Brooker's bewitchment.(66, 67, 68, 69)

A man from Windsor in the county of Berkshire, known to be the son of the Mayor of Windsor Master Galis, brother to James Galis, and the author of "A brief treatise containing the most strange and horrible cruelty of Elizabeth Stile alias Rockingham and her confederates, executed at Abingdon, upon R. Galis." This pamphlet contains a full account of his alleged bewitchment at the hands of Elizabeth Stile (alias Rockingam), his meeting with Mother Dutton, his life at sea, and his return home.(2-3)

A man from High Halden in the county of Kent, described as an doctor and chemist. Dr. Jorden is most famously known for having been chief doctor in the cases of Mary Glover and Anne Gunter, two demoniacs. In both cases, Dr. Jorden refuted witchcraft as being the cause of their symptoms. During the trial of Elizabeth Jackson, the woman accused of bewitching Mary Glover, he came forward with another doctor, Dr. Argent, despite not having been asked to appear by the court. This was likely devised by Bishop Bancroft, a man who believed Mary Glover was counterfeiting her symptoms. Dr. Jorden testified during the trial, attempting to provide evidence with Dr. Argent that Glover's "ailment was not supernatural." Dr. Jorden claimed that the girl was likely afflicted with "passio hysterica." However, when pressed by the judge, Jorden "would not confirm that the disease could be cured," and further declined to treat the girl. He admitted during the trial that he did not thing Mary Glover was counterfeiting, prompting the judge, Lord Anderson to reply, "Then in my conscience, it is not naturall; for if you tell me neither a Naturall cause of it, nor a naturall remedy, I will tell you, that it is not naturall." Elizabeth Jorden was found guilty of witchcraft despite his attempt to intervene. This prompted Dr. Jorden to write his first text, "A Briefe Discourse of a Disease Called the Suffocation of the Mother." (1603) The text was written to show how "diuers strange actions and passions of the body of a man, which in the common opinion, are imputed to the Diuell, haue their true naturall causes, and do accompanie this disease." This text spurred a huge controversy, prompting fellows from both the College of Physicians such as Dr. Stephen Bradwell, and students of divinity, such as John Swan, to write their own texts, accusing Dr. Jorden of being a fearful scholar, unwilling to identify Mary Glover in his works, and dividing the opinion of physicians with "misconceipts." Dr. Bradwell further explains that Dr. Jorden "found, that neither all his books, observations, nor friends, were able to drawe out, the just limitts of that dissease." Yet, the first text he published, "A Briefe Discourse," was "the first book by an English physician which reclaimed the demoniacally possessed for medicine." Because of this, it was a notable text, that was responsible for dividing opinions at the College in London. Historically, the text has also been noted for its "transfer of the seat of all hysterical manifestations from the uterus to the brain," which was a "major turning point in the history of hysteria." Despite the trying of Elizabeth Jackson as a witch, and the response to his first published text, Dr. Jorden "played a major part in events that began the decline of witchcraft." The King came to value his opinion; the impression that Dr. Jorden left claiming that "much apparent witchcraft and possession was caused by hysteria," was strong. King James would call upon Dr. Jorden in 1605, when a young woman in Berkshire named Anne Gunter claimed to be bewitched. Her symptoms were similar to those of Mary Glover, save that Anne Gunter was thought to vomit pins - a classical sign of possession. Dr. Jorden immediately suspected that Gunter was conterfeit, giving her "neutral potions" that he claimed were powerful medicine. When Gunter reported that these "greatly relieved her symptoms," Dr. Jorden was more convinced. He next tested the woman using a test that was performed on Mary Glover: reciting the Lord's Prayer and the Apostle's Creed. Anne Gunter reacted with "expected convulsions," but only when the prayers were spoken in English, not Latin. This confirmed Anne Gunter's counterfeit, as the Devil was believed to be "an expert Latinist," resulting in Anne Gunter's confession. Dr. Jorden would publish a second text in his lifetime, "A Discourse of Naturall Bathes, and Minerall Waters" (1631). "A Discourse of Naturall Bathes" was a much more successful book than the former, going through five editions in the seventeenth century. Dr. Jorden was in fact a Fellow at the College of Physicians at the time of the publishing of both his texts, although he spent much of his practice in Bath. During his work, he gained the confidence of King James, and was allowed the treat the Queen on her visits to Bath, although he was never a Royal Physician. The physician married into the gentry, and wed his daughter to a mayor of Bath. (12-13)

The author of Sadducimus debellatus: or, a true narrative of the sorceries and witchcrafts, asserts that over time the devil has altered his form to suit his varying purposes, stating that In the darkness of Popery he was transformed into a more innocent sort of Spirit called Brownie or Fairy. (2)

A man from Hitchin in the county of Hertfordshire (baptized at Raunds, in the county of Northamptonshire), an author, physician, and apothecary, who published a medical compendium, _A Physical Nosonomy (1664)_ and _ Daimonomageia_ (1665) a description of the symptoms of and treatments for witchcraft. Drage provides, in this tract, eye witness testimony about the possession of Mary Hall, and second hand accounts of numerous other bewitchments. Drage's interest in possession and bewitchment may not have been completely academic; he allegedly suffered (not unlike Mart Hall herself) from "poor health throughout his life, being subject to dropsy and convulsions."()

A Master of the Arts and the author of "The Anatomy of Sorcery," a text published in 1612 in London that discusses "the wicked impietie of charmers, inchanters, and such like."(i-ii)

The son of Mary Queen of Scots, known as James VI, King of Scotland (1567), and James I, King of England, Scotland and Ireland (1603). By the time James VI became James I of England, he was avidly interested in using scientific principles to prove or disprove witchcraft charges. James' interest in the efficacy of witches appears to have begun during the storms he encountered at sea while he sailed back from Denmark with his 15 year old wife Queen Anne. The captain of the ship blamed witches for the bad weather. James personally interrogated witches from the town of Trenton, including Gellis Duncane, Agnes Sampson (of Paddignton), Agnes Tompson (of Edinbrough), and Dr. Fian (an account featured in Newes From Scotland (1591)) Soon after, he wrote _Dmonologie_ (1597) while still in Scotland, a text which promoted the belief that female witches were the Devils students and servants; the Devil gave witches image magic, medicinal magic, and poisons with which to harm their enemies. In the Act of 1604, James I of England expanded the definition of witchcraft to include more specific crimes, and a more European understanding of maleficium; causing personal injury, the conjuration of spirits, and the use of corpses in magic became capital offenses. This new Act also divided the crime, creating first-degree and second-degree witchcraft. It is hard to know how much influence _Dmonologie_ had, although it was reprinted after James English coronation (1603), or how much influence the 1604 Witchcraft Act had. It would appear that once in print, these texts took on a life of their own, quite apart from the wishes of the King who invoked them. James' own interest in witchcraft soon faded; he would be key in exposing fraudulent witchcraft charges asserted by Anne Gunter in 1605, John Smith in 1616, and Katherine Malpas in 1621. The King also allegedly held somewhat of a mischievous side, encouraging an "imposture" in his court to call out the name of the knight Sir John, in order to get Sir John "to stamp with madness," and find himself unable to ever begin discourse with the King due to constant interruption.()

A man from Sudbury in the county of Suffolk, described as a witness to the fits of alleged demoniac Thomas Spatchet and the author of "A faithful narrative of the wonderful and extraordinary fits." Samuel Petto provided a lengthy account of Thomas Spatchet's affliction, which he claims to have seen himself as someone who often visited Dunwich and Cokely. Petto attributes Spatchet's preservation from life-threatening injury to the Works of God, and the cause of his fits to alleged witch Aubrey Grinset. Petto was a clergyman and an ejected minister, husband to Mary and father to Samuel. After his ejection from Sandcroft, he began his long association with Sudbury. He was a firm believer in witchcraft.(Advertisement)

A man from Westram in the county of Kent, who is a "Student of Physick and Astrology." He writes about his "marvelous cures" accomplished in Kent, Sussex, and Surrey. Dr. Skinner attends to Margaret Gurr who is "afflicted with Devils," which "entred into her, and spake in her, and tempted her to Kill her self;" as well as flown through the air by these devils and a witch. Dr. Skinner allegedly "cast out the Devils and Witch," essentially exorcising the demons from Margaret Gurr and curing her "of the scurvy and gout," she suffered from, within "the compass of twelve days, in which time with a Physical, Natural, and other means used, [she] was perfectly restored to [her] former health." The devils and witch never "attempted to meddle with [her] since." As well, as a result of Dr. Skinner's administrations, Margaret Gurr was granted the miracle of being able to read the Bible, "which before [she] could not." Dr. Skinner is also responsible for curing a young male servant of Henry Chowning, in Kent. The boy was allegedly visited by a spirit in the form of a greyhound, and came home "in a great fright" and "amazed." When the boy turns ill, he "grew worse and worse," and his speech began to fail, causing people around him to "resolve to look out for help, for the fear'd the Boy would make away with himself," as he suffered from an "extream melancholy." It was believed that the boy was "under an evil Tongue or bewitcht." It was upon this decision to seek help that Henry Chowning called upon Dr. Skinner, "hearing of the many Cures I have done," and Dr. Skinner "examined the business and well consider'd of it." He decides the boy is "possest with the Devil," as his eyes were fixed, and the boy confesses to Dr. Skinner "that he was tempted in his mind, and was led on and tempted to strange things, as to go to Sea." The boy also "seemed to ammend while he was in the room with" Dr. Skinner, and Dr. Skinner fells he "understood what the means must be that must relieve him, and gave order for the putting up of Medicines." These are administered quickly, and the doctor tells the boy's mother to visit him in a week. When she does, she tells him that the boy was "much ammended, to the admiration of many that heard how it was." Dr. Skinner provides more medicine for the boy when the boy complains of "a pain in his belly," and the boy is made well in "18 days time," so that "neither hath any thing attempted to trouble him since in the least." This is the second dispossession Dr. Skinner successfully treated with medicine. Dr. Skinner also treats Susan Woldredge in Sussex, who suffered from "the Evil in her Eyes, and a great Rheum and inflammation." Her father, Mr. Woldredge seeks out Dr. Skinner after several other doctors failed to help her, and upon finding Dr. Skinner, he is advised "she would be well and [to] go home." Mr. Woldredge did so, and at first, his daughter was "in extream misery with swelling and raging pain in her Eyes," but miraculously "on a sudden it began to mend." Her father visits the doctor again, and the doctor "send her a purge with some other matter," and she was made "perfectly well and continued every since." Her friends reward Dr. Skinner. Dr. Skinner is also responsible for the miraculous cure of a woman in West Groustead in Sussex, who suffered from an "Evil in her Throat." She encounters Dr. Skinner at a fair, and although he had "nought to give her," he bids her to come over. She promises to, and fails to show. Dr. Skinner sends inquiry as to why she never visited him, and finds that from the moment she met Dr. Skinner "she found her self begin to mend," and was cured. Dr. Skinner is also responsible for the miraculous cure of Goody Halle in Sevenoaks, Kent, who suffered from "the most lamentable pain in her head," which was so severe, she could not sleep. Several doctors fail to treat her, yet when she visited Dr. Skinner, "she was at ease immediately, and [...] Cured from that time," by the use of medicines Dr. Skinner provided. She remained afterward "in vivide and perfect health."(Cover)

A man from London, who was keenly involved in the Mary Glover case on many levels, as both a minister and a witness. Mr. Lewis Hughes was witness to the testing the Recorder of London of the young girl, including a series of tests such as bringing Elizabeth Jackson to Mary Glover in disguise, and burning the young girl when she is in a fit. Mr. Lewis Hughes further advises the Recorder, Sir John Crook, to test Elizabeth Jackson by bidding her saying the Lord's Prayer. Sir John Crook takes this advice, and has Elizabeth Jackson recite the prayer, and she is unable to utter the line, "Deliver us from evil." Mr. Lewis Hughes confirms that when he had frequented Elizabeth Jackson before, he had found it to be the case that she could never utter that line. Some months later, on December 1, 1602, Mr. Lewis Hughes testifies at the trial of Elizabeth Glover, against the old woman. Mr. Lewis Hughes admits in court that he was "willing to admonish the said Elizabeth Jackson of her lewde tongue," and so went to visit the old woman at her house. As soon as he entered her abode, she "very intentively fixt her eyes upon him," facing him. As the Preacher prepared to speak with her, he "had suddenly his speech taken from him, his necke became stiffe, and his Chin borne inwards into his bosome, his knees (withall) yeelding under him, as though he should fall." Calling upon God, the Preacher finds the strength to prevail, and is able to depart from Elizabeth Jackson's house. However, he is not able to speak for two hours afterward. He further confesses in court to visiting Elizabeth Jackson while she was in Newgate Prison, but he could "by no meanes cause her, to rehearse the beliefe," of God and Jesus Christ. Further, she refused of her own accord to say, "Deliver us from evil," once again. This evidence is heavily weighed in court. After Elizabeth Jackson is found guilty of witchcraft, Mr. Lewis Hughes is ordered by Sir John Crook to perform an exorcism on Mary Glover, as she still experiences fits. Leading a group of witnesses (Anonymous 437) in fasting and prayer with five other preachers: Mr. Swan, Mr. Bridger, Mr. Evans, Mr. Barber and Mr. Skelton; Mr. Lewis Hughes aids in the dispossession of Mary Glover, and takes the girl and her family includings Gawthren Glover, and Anne Glover, into his house at St. Helen's Bishopsgate in London for a year in order to watch over her and prevent the girl from being possessed again. It is also during this time that Mr. Lewis Hughes visits Bishop Bancroft on the advice of Sir John Crook, in order to report the success of Mary Glover's dispossession. Bishop Bancroft, however, is not pleased to hear this news, having been the first to accuse Mary Glover of counterfeit. He grants no audience to Mr. Lewis Hughes, and calls the man "Rascall and varlot," for his stories. Mr. Lewis Hughes is imprisoned for four months, and named along with the five other preachers present during Mary Glover's dispossession "Devil finders, Devil puffers, and Devill prayers." Some forty years after all these events, Mr. Lewis Hughes records them in a text he authors, named, "Certaine grievances, or the errours of the service-booke; plainely layd open." The text for the most part is dialogue between ministers. Often, Mr. Lewis Hughes is referenced as a very divine minister.(12-13)

A man from Winton, who is the author of three books, called _Daemonology_, in the name and title of the works of King James I. Thomas Addy, author of _A Candle in the Dark_ (1655) admonishes James Bishop among a number of authors in England who have allowed themselves to be seduced into believing false information about witches.(139 - 140 )

A man from London, who was possibly born in Oxford. Thomas Cooper is an author, possibly also the bishop of Lincoln. Thomas Cooper is also an author a minister, who wrote that "Witches are Murtherers, and such as can raise Winds, and do things impossible, by the help of the Devil." Thomas Addy, author of _A Candle in the Dark_ (1655) writes that Thomas Cooper, among a number of English authors, has allowed himself to be seduced into believing false information about witches.(151)

A man from London, who an "Author writing upon this subject of Witchcraft, wel known to all." M. Perkins was considered "a chosen instrument of preaching Gods Word in his life," as a minister. His writings appear in the "Treatise of Witchcraft," and apparently these were published some time after his death, when "certain Writings were found in his Study." Thomas Addy, author of _A Candle in the Dark_ (1655) writes that M. Perkins, among a number of other authors in England, has allowed himself to be seduced into believing false information about witches.(162 - 163)

A man from Maldon in the county of Essex, who was both "an able Minister of Gods Word," and an author of near twenty-two published works. These include _A discourse of the subtill practises of deuilles by witches and sorcerers_ (1587) and _A Dialogue Concerning Witches and Witchcrafts_ (1593). George Gifford is considered a moderate in the witchcraft debate, believing in the existence of witches, and that they should be severely punished. Thomas Addy, author of _A Candle in the Dark_, writes that among a number of other English writers, George Gifford allowed himself to be seduced into believing false information about witches.(166)

A man from London, who is a physician, a humanist, and an author. Thomas Addy writes three books, which illustrate his scepticism of witchcraft and witch-hunting, all of which draw upon the Bible as a sources. His works include _A Candle in the Dark: Or, A Treatise Concerning the Nature of Witches & Witchcraft_ (1655); _A Perfect Discovery of Witches_ (1661); and _The Doctrine of Devils_ (1676). The first of these works was extremely influential, exposing superstitions, and describing magic tricks and juggling.(1)