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for all his wife could do to stop him. His servants, following, discovered him almost crazed in a church where monks were saying their matins. There they kept him in custody for some hours. But he made no sign of willingness to confess or make restitution or repent. So after mass they led him back toward his house, and as they came by a river, a boat was seen coming rapidly up against the current, manned apparently by no one. But the usurer said that it was full of demons, who had come to take him. The words were no sooner uttered, than he was seized by them, and put in the boat, which suddenly turned on its course and disappeared with its prey."^[1]

One observes that this usurer had received sentence at God's tribunal, and the devils carried it out: the sentence gave them power. Any man may be tempted; but falls into his enemy's power only by sinning. His yielding is an act of acquiescence in the devil's will, and may be the commencement of a state of permanent consent. With this we reach the notion of a formal pact with the devil, of which there were many instances. But still the pact is with the Enemy; the man is not bound beyond the letter, and may escape by any trick. It is still the ethics of war; we are very close to the principle that a man by stratagem or narrow observance of the letter may escape the eternal retribution which God decrees conditionally and the devil delights in.

The sacraments prescribed by the Church were the common means of escaping future punishment. Confession is an example. The correct doctrine was that without penitence it was ineffective. But popularly the confession represented the whole fact. It was efficacious of itself, and kept the soul from hell. It might even prevent retribution in this life. Caesar of Heisterbach has a number of illustrative stories, rather immoral as they seem to us. There was, for instance, a person possessed (obsessus) of a devil who dwelt in him, and through his lips would make known the unconfessed sins of any one brought before him; but the devil could not remember sins which had been confessed. A certain knight suspected (quite correctly) a

1. Anecdotes historiques d'Étienne de Bourbon, par. 422, ed. by Lecoy de la Marche (vol. 185 of Société de l'Histoire de France), Paris, 1877; cf. ibid. par. 383.