Blackwood's Edinburgh Magazine, Volume 61, No. 380, June, 1847. Various

supervened, had cast herself on the ground, had uttered bad language and blasphemy, and had worn a sarcastic and malignant expression of countenance,—in striking contrast with her ordinary character and behaviour, and alternating with it,—and you have the picture and the reality of a person "possessed."

      A person, "possessed," is one affected with the form of trance-waking called double consciousness, with the addition of being deranged when in the paroxysm, and then, out of the suggestions of her own fancy, or catching at the interpretation put on her conduct by others, believing herself tenanted by the fiend.

      We may quite allowably heighten the above picture by supposing that the person in her trance, in addition to being mad, might have displayed some of the perceptive powers occasionally developed in trance; and so have evinced, in addition to her demoniacal ferocity, an "uncanny" knowledge of things and persons. To be candid, Archy, time was, when I should myself have had my doubts in such a case.

      We have by this time had intercourse enough with spirits and demons to prepare us for the final subject of witchcraft.

      The superstition of witchcraft stretches back into remote antiquity, and has many roots. In Europe it is partly of Druidical origin. The Druidesses were part priestesses, part shrewd old ladies, who dealt in magic and medicine. They were called all-rune, all-knowing. There was some touch of classical superstition mingled in the stream which was flowing down to us;—so an edict of a council of Trêves, in the year 1310, has this injunction: "Nulla mulierum se nocturnis horis equitare cum Dianâ propitiatur; hæc enim dœmoniaca est illusio." But the main source from which we derived this superstition, is the East, and traditions and facts incorporated in our religion. There were only wanted the ferment of thought of the fifteenth century, the vigour, energy, ignorance, enthusiasm, and faith of those days, and the papal denunciation of witchcraft by the famous Bull of Innocent the VIII. in 1459, to give fury to the delusion. And from this time for three centuries, the flames, at which more than 100,000 victims perished, cast a lurid light over Europe.

      One ceases to wonder at this ugly stain in the page of history, when one considers all things fairly.

      The Enemy of mankind, bodily, with horns, hoofs, and tail, was believed to lurk round every corner, bent upon your spiritual, if not bodily harm. The witch and the sorcerer were not possessed by him against their will, but went out of their way to solicit his alliance, and to offer to forward his views for their own advantage, or to gratify their malignity. The cruel punishments for a crime so monstrous were mild, compared with the practice of our own penal code fifty or sixty years ago against second-class offences. And for the startling bigotry of the judges, which appears the most discreditable part of the matter, why, how could they alone be free from the prejudices of their age? Yet they did strange things.

      At Lindheim, Horst reports, on one occasion six women were implicated in a charge of having disinterred the body of a child to make a witch-broth. As they happened to be innocent of the deed, they underwent the most cruel tortures before they would confess it. At length they saw their cheapest bargain was to admit the crime, and be simply burned alive and have it over. So they did so. But the husband of one of them procured an official examination of the grave; when the child's body was found in its coffin safe and sound. What said the Inquisitor? "This is indeed a proper piece of devil's work; no, no, I am not to be taken in by such a gross and obvious imposture. Luckily the women have already confessed the crime, and burned they must and shall be in honour of the Holy Trinity, which has commanded the extirpation of sorcerers and witches." The six women were burned alive accordingly.

      It was hard upon them, because they were innocent. But the regular witches, as times went, hardly deserved any better fate—considering, I mean, their honest and straight-forward intentions of doing that which they believed to be the most desperate wrong achievable. Many there were who sought to be initiated in the black art. They were re-baptized with the support of responsible witch sponsors, abjured Christ, and entered to the best of their belief into a compact with the devil; and forthwith commenced a course of bad works, poisoning and bewitching men and cattle, and the like, or trying to do so.

      One feature transpired in these details, that is merely pathetic, not horrifying or disgusting.

      The little children of course talked witchcraft, and you may fancy, Archy, what charming gossip it must have made. Then the poor little things were sadly wrought on by the tales they told. And they fell into trances and had visions shaped by their heated fancies.

      A little maid, of twelve years of age, used to fall into fits of sleep, and afterwards she told her parents, and the judge, how an old woman and her daughter, riding on a broom-stick, had come and taken her out with them. The daughter sat foremost, the old woman behind, the little maid between them. They went away through the roof of the house, over the adjoining houses and the town gate, to a village some way off. There they went down a chimney of a cottage into a room, where sat a tall black man and twelve women. They eat and drank. The black man filled their glasses from a can, and gave each of the women a handful of gold. She herself had received none; but she had eaten and drank with them.

      A list of persons burned in Salzburg for participation in witchcraft between the years 1627 and 1629 in an outbreak of this frenzy, which had its origin in an epidemic among the cattle, enumerates children of 14, 12, 11, 10, 9, years of age; which in some degree reconciles one to the fate of the fourteen canons, four gentlemen of the choir, two young men of rank, a fat old lady of rank, the wife of a burgomaster, a counsellor, the fattest burgess of Wartzburg, together with his wife, the handsomest woman in the city, and a midwife of the name of Schiekelte, with whom (according to an N.B. in the original report) the whole mischief originated. To amateurs of executions in those days the fatness of the victim was evidently a point of consideration, as is shown by the specifications of that quality in some of the victims in the above list. Were men devils then? By no means; there existed then as now upon earth, worth, honour, truth, benevolence, gentleness. But there were other ingredients, too, from which the times are not yet purged. A century ago people did not know—do they now?—that vindictive punishment is a crime; that the only allowable purpose of punishment is to prevent the recurrence of the offence; and that restraint, isolation, employment, instruction, are the extreme and only means towards that end which reason and humanity justify. Alas, for human nature! Some centuries hence, the first half of the nineteenth century will be charged with having manifested no admission of principle in advance of a period, the judicial crimes of which make the heart shudder. The old lady witches had, of course, much livelier ideas than the innocent children, on the subject of their intercourse with the devils.

      At Mora, in Sweden, in 1669, of many who were put to the torture and executed, seventy-two women agreed in the following avowal, that they were in the habit of meeting at a place called Blocula. That on their calling out "Come forth!" the Devil used to appear to them in a gray coat, red breeches, gray stockings, with a red beard, and a peaked hat with party-coloured feathers on his head. He then enforced upon them, not without blows, that they must bring him, at nights, their own and other peoples' children, stolen for the purpose. They travel through the air to Blocula either on beasts or on spits, or broomsticks. When they have many children with them, they rig on an additional spar to lengthen the back of the goat or their broom-stick that the children may have room to sit. At Blocula they sign their name in blood and are baptized. The Devil is a humorous, pleasant gentleman; but his table is coarse enough, which makes the children often sick on their way home, the product being the so-called witch-butter found in the fields. When the Devil is larky, he solicits the witches to dance round him on their brooms, which he suddenly pulls from under them, and uses to beat them with till they are black and blue. He laughs at this joke till his sides shake again. Sometimes he is in a more gracious mood, and plays to them lovely airs upon the harp; and occasionally sons and daughters are born to the Devil, which take up their residence at Blocula.

      I will add an outline of the history, furnished or corroborated by her voluntary confession, of a lady witch, nearly the last executed for this crime. She was, at the time of her death, seventy years of age, and had been many years sub-prioress of the convent of Unterzell, near Wartzburg.

      Maria Renata took the veil at nineteen years of age, against her inclination, having previously been initiated in the mysteries of witchcraft, which she continued to practise for fifty years under the cloak of punctual