order in the Church. See id. iii. for an account of the Energumenoi or demoniacs. The lawyer Ulpian, in the time of Tertullian, mentions the Order of Exorcists as well known. St. Augustin (De Civit. Dei, xxii. 8) records some extraordinary cures on his own testimony within his diocess of Hippo.
37. The art of expelling demons, indeed, has been preserved in the Protestant section of the Christian Church until a recent age. The exorcising power, it is remarkable, is the sole claim to miraculous privilege of the Protestants. The formula de Strumosis Attrectandis, or the form of touching for the king's evil (a similar claim), was one of the recognised offices of the English Established Church in the time of Queen Anne, or of George I.
38. 'The knowledge that is suited to our situation and powers, the whole compass of moral, natural, and mathematical science, was neglected by the new Platonists; whilst they exhausted their strength in the verbal disputes of metaphysics, they attempted to explore the secrets of the invisible world, and studied to reconcile Aristotle with Plato on subjects of which both these philosophers were as ignorant as the rest of mankind. Consuming their reason in those deep but unsubstantial meditations, their minds were exposed to illusions of fancy. They flattered themselves that they possessed the secret of disengaging the soul from its corporeal prison; claimed a familiar intercourse with demons and spirits; and by a very singular revolution, converted the study of philosophy into that of magic.'—The Decline and Fall of the Roman Empire, chap. xiii.
39. The Egyptians, almost the only exception to polytheistic tolerance, seem to have been rendered intolerant by the number of antagonistic animal-gods worshipped in different parts of the country, enumerated by Juvenal, who describes the effects of religious animosity displayed in a faction fight between Ombi or Coptos and Tentyra.—Sat. xv.
40. Life of Goethe, by G. H. Lewes.
41. Quintilian declared, 'Latrocinium facilius in viro, veneficium in feminâ credam.' To the same effect is an observation of Pliny: 'Scientiam feminarum in veneficiis prævalere.'
42. 'They style a wife The dear-bought curse and lawful plague of life, A bosom-serpent and a domestic evil.'
43. The royal author of the Demonologie finds no difficulty in accounting for the vastly larger proportion of the female sex devoted to the devil's service. 'The reason is easy,' he declares; 'for as that sex is frailer than man is, so is it easier to be entrapped in the gross snares of the devil, as was over-well proved to be true by the serpent's deceiving of Eva at the beginning, which makes him the homelier with that sex sensine:' and it is profoundly observed that witches cannot even shed tears, though women in general are, like the crocodile, ready to weep on every light occasion.
44. Discoverie of Witchcraft, book xii. 21.—We shall have occasion hereafter to notice this great opponent of the devil's regime in the sixteenth century. We may be inclined to consider a more probable reason—that spirits, being in the general belief (so Adam infers that God had 'peopled highest heaven with spirits masculine') of the masculine gender, the recipients of their inspiration are naturally of the other sex: evil spirits could propagate their human or half-human agents with least suspicion and in the most natural way.
45. Discoverie, i. 3, 6.—Old women, however, may be negatively useful. One of the writers on the subject (John Nider) recommends them to young men since 'Vetularum aspectus et colloquia amorem excutiunt.'
46. Sadducismus Triumphatus, part i. sect. 8.
47. Grose's Antiquities, in Brand's Popular Antiquities of Great Britain.
Chapter II.
Charlemagne's Severity—Anglo-Saxon Superstition—Norman and Arabic Magic—Influence of Arabic Science—Mohammedan Belief in Magic—Rabbinical Learning—Roger Bacon—The Persecution of the Templars—Alice Kyteler.
Tremendous as was the power of the witch in earlier Christendom, it was not yet degraded into the thoroughly diabolistic character of her more recent successors. Diabolism advanced in the same proportion with the authority of the Church and the ignorant submission of the people. In the civil law, the Emperor Leo, in the sixth century, abrogated the Constantinian edict as too indulgent or too credulous: from that time all sorts of charms, all use of them, beneficial or injurious, were declared worthy of punishment. The different states of Europe, founded on the ruins of the Western Empire, more or less were engaged in providing against the evil consequences of sorcery. Charlemagne pursued the criminals with great severity. He 'had several times given orders that all necromancers, astrologers, and witches should be driven from his states; but as the number of criminals augmented daily, he found it necessary at last to resort to severer measures. In consequence, he published several edicts, which may be found at length in the "Capitulaire de Baluse." By these every sort of magic, enchantment, and witchcraft was forbidden, and the punishment of death decreed against those who in any way evoked the devil, compounded love-philters, afflicted either man or woman with barrenness, troubled the atmosphere, excited tempests, destroyed the fruits of the earth, dried up the milk of cows, or tormented their fellow-creatures with sores and diseases. All persons found guilty of exercising these execrable arts were to be executed immediately upon conviction, that the earth might be rid of the curse and burden of their presence; and those who consulted them might also be punished with death.'48
The Saxons, in the fifth century, imported into Britain the pagan forms of the Fatherland; and the Anglo-Saxon (Christian) laws are usually directed against practices connected with heathen worship, of which many reminiscences were long preserved. Their Hexe, or witch,49 appears to be half-divine, half-diabolic, a witch-priestess who derived her inspiration as much from heavenly as from hellish sources; from some divinity or genius presiding at a sacred grove or fountain. King Athelstan is said to have made a law against witchcraft and similar acts which inflict death; that if one by them be made away, and the thing cannot be denied, such practicers shall be put to death; but if they endeavour to purge themselves, and be cast by the threefold ordeal, they shall be in prison 120 days; which ended, their kindred may redeem them by the payment (in the universal style of the English penalties) of 120 shillings to the king, and further pay to the kindred of the slain the full valuation of the party's head; and then the criminals shall also procure sureties for good behaviour for the time to come; and the Danish prince Knut denounces by an express doom the noxious acts of sorcery.50 Some of the witches who appear under Saxon domination are almost as ferocious as those of the time of Bodin or of James; cutting up the bodies of the dead, especially of children, devouring their heart and liver in midnight revels. Fearful are the deeds of Saxon sorcery as related by the old Norman or Anglo-Norman writers. Roger of Wendover ('Flowers of History') records the terrible fate of a hag who lived in the village of Berkely, in the ninth century. The devil at the appointed hour (as in the case of Faust) punctually carries
