seems to infer it to be. If any credit is to be given to the strong insinuations of Protestant divines of the sixteenth century, the 'holy bishop Sylvanus' is not the only example among the earlier saints of the frailty of human nature.
Chapter II.
Three Sorts of Witches—Various Modes of Witchcraft—Manner of Witch-Travelling—The Sabbaths—Anathemas of the Popes against the Crime—Bull of Adrian VI.—Cotemporary Testimony to the Severity of the Persecutions—Necessary Triumph of the Orthodox Party—Germany most subject to the Superstition—Acts of Parliament of Henry against Witchcraft—Elizabeth Barton—The Act of 1562—Executions under Queen Elizabeth's Government—Case of Witchcraft narrated by Reginald Scot.
The ceremonies of the compact by which a woman became a witch have been already referred to. It was almost an essential condition in the vulgar creed that she should be, as Gaule ('Select Cases of Conscience touching Witches,' &c., 1646) represents, an old woman with a wrinkled face, a furred brow, a hairy lip, a gobber tooth, a squint eye, a squeaking voice, a scolding tongue, having a ragged coat on her back, a skull-cap on her head, a spindle in her hand, a dog or cat by her side. There are three sorts of the devil's agents on earth—the black, the gray, and the white witches. The first are omnipotent for evil, but powerless for good. The white have the power to help, but not to hurt.91 As for the third species (a mixture of white and black), they are equally effective for good or evil.
Equally various and contradictory are the motives and acts assigned to witches. Nothing is too great or too mean for their practice: they engage with equal pleasure in the overthrow of a kingdom or a religion, and in inflicting the most ordinary evils and mischiefs in life. Their mode of bewitching is various: by fascination or casting an evil eye ('Nescio,' says the Virgilian shepherd, 'quis teneros oculus mihi fascinat agnos'); by making representations of the person to be acted upon in wax or clay, roasting them before a fire; by mixing magical ointments or other compositions and ingredients revealed to us in the witch-songs of Shakspeare, Jonson, Middleton, Shadwell, and others; sometimes merely by muttering an imprecation.
They ride in sieves on the sea, on brooms, spits magically prepared; and by these modes of conveyance are borne, without trouble or loss of time, to their destination. By these means they attend the periodical sabbaths, the great meetings of the witch-tribe, where they assemble at stated times to do homage, to recount their services, and to receive the commands of their lord. They are held on the night between Friday and Saturday; and every year a grand sabbath is ordered for celebration on the Blocksberg mountains, for the night before the first day of May. In those famous mountains the obedient vassals congregate from all parts of Christendom—from Italy, Spain, Germany, France, England, and Scotland. A place where four roads meet, a rugged mountain range, or perhaps the neighbourhood of a secluded lake or some dark forest, is usually the spot selected for the meeting.92
A mock sermon often concludes the night's proceedings, the ordinary salutation of the osculum in tergo being first given. But these circumstances are innocent compared with the obscene practices when the lights are put out; indiscriminate debauchery being then the order of the night. A new rite of baptism initiated the neophyte into his new service: the candidate being signed with the sign of the devil on that part of the body least observable, and submitting at the same time to the first act of criminal compliance, to be often repeated. On these occasions the demon presents himself in the form of either sex, according to that of his slaves. It was elicited from a witch examined at a trial that, from the period of her servitude, the devil had had intercourse with her ut viri cum fœminis solent, excepting only in one remarkable particular.
During the pontificate of Julius II.—the first decade of the sixteenth century—a set of sorceresses was discovered in large numbers: a dispute between the civil and ecclesiastical authorities averted their otherwise certain destruction. The successors of Innocent VIII. repeated his anathemas. Alexander VI., Leo X., and Adrian VI. appointed special commissioners for hunting up sorcerers and heretics. In 1523, Adrian issued a bull against Hæresis Strigiatûs with power to excommunicate all who opposed those engaged in the inquisition. He characterises the obnoxious class as a sect deviating from the Catholic faith, denying their baptism, showing contempt for the sacraments, in particular for that of the Eucharist, treading crosses under foot, and taking the devil as their lord.93 How many suffered for the crime during the thirty or forty years following upon the bull of 1484, it is difficult exactly to ascertain: that some thousands perished is certain, on the testimony of the judges themselves. The often-quoted words of Florimond, author of a work 'On Antichrist,' as given by Del Rio the Jesuit ('De Magiâ'), are not hyperbolical. 'All those,' says he, 'who have afforded us some signs of the approach of antichrist agree that the increase of sorcery and witchcraft is to distinguish the melancholy period of his advent; and was ever age so afflicted with them as ours? The seats destined for criminals before our judicatories are blackened with persons accused of this guilt. There are not judges enough to try enough. Our dungeons are gorged with them. No day passes that we do not render our tribunals bloody by the dooms we pronounce, or in which we do not return to our homes discountenanced and terrified at the horrible contents of the confessions which it has been our duty to hear. And the devil is accounted so good a master that we cannot commit so great a number of his slaves to the flames but what there shall arise from their ashes a number sufficient to supply their place.'
It is within neither the design nor the limits of these pages to repeat all the witch-cases, which might fill several volumes; it is sufficient for the purpose to sketch a few of the most notorious and prominent, and to notice the most remarkable characteristics of the creed.
Maximilian I., Emperor of Germany, protected the inquisitorial executioners from the indignant vengeance of the inhabitants of the districts of Southern Germany, which would have been soon almost depopulated by an unsparing massacre and a ferocious zeal: while Sigismund, Prince of the Tyrol, is said to have been inclined to soften the severity of a persecution he was totally unable, if he had been disposed, to prevent. Ulric Molitor, under the auspices of this prince, however, published a treatise in Switzerland ('De Pythonicis Mulieribus') in the form of a dialogue, in which Sigismund, Molitor, and a citizen of Constance are the interlocutors. They argue as to the practice of witchcraft; and the argument is to establish that, although the practicers of the crime are worthy of death, much of the vulgar opinion on the subject is false. Even in the middle of the fifteenth century, and in Spain, could be found an assertor, in some degree, of common sense, whose sentiments might scandalise some Protestant divines. Alphonse de Spina was a native of Castile, of the order of St. Francis: his book was written against heretics and unbelievers, but there is a chapter in which some acts attributed to sorcerers, as transportation through the air, transformations, &c., are rejected as unreal.
From that time two parties were in existence, one of which advocated the entire reality of all the acts commonly imputed to witches; while the other maintained that many of their supposed crimes were mere delusions suggested by the Great Enemy. The former, as the orthodox party, were, from the nature of the case, most successful in the argument—a seeming paradox explained by the nature and course of the controversy. Only the received method of demoniacal possession was questioned by the adverse side, accepting without doubt the possibility—and, indeed, the actual existence—of the phenomenon. Thus the liberals, or pseudo-liberals, in that important controversy were placed in an illogical position. For (as their opponents might triumphantly argue) if the devil's power and possession could be manifested in one way, why not by any other method. Nor was it for them to determine the appointed methods of his schemes, as permitted by Providence, for the injury and ruin of mankind. The diabolic economy, as evidently set forth in the work of man's destruction, might require certain modes
