indecent—was something of this kind. A marriage with a brother's wife was forbidden by the universal law of Christendom. Kings, dukes, and other great men who disposed as they pleased of the hands of their sons and daughters, found it often desirable, for political or domestic reasons, to form connections which the law prohibited, and therefore they maintained an Italian conjuror who professed to be able for a consideration to turn wrong into right. To marriages so arranged it was absurd to attach the same obligations as belonged to unions legitimately contracted. If, as often happened, such marriages turned out ill, the same conjuror who could make could unmake. This function, also, he was repeatedly called on to exercise, and, for a consideration also, he was usually compliant. The King of England had been married as a boy to Catherine of Aragon, carrying out an arrangement between their respective fathers. The marriage had failed in the most important object for which royal marriages are formed: there was no male heir to the crown, nor any prospect of one. Henry, therefore, as any other prince in Europe would have done, applied to the Italian for assistance. The conjuror was willing, confessing that the case was one where his abilities might properly be employed. But another of his supporters interfered, and forced him to refuse. The King of England had always paid his share for the conjuror's maintenance. He was violently deprived of a concession which it was admitted that he had a right to claim. But for the conjuror's pretensions to make the unlawful lawful he would not have been in the situation in which he found himself. What could be more natural than that, finding himself thus treated, he should begin to doubt whether the conjuror, after all, had the power of making wrong
