The True Story vs. Myth of Witchcraft. William Godwin

they are fitted by a corrupt disposition to be the recipients and agents of the devil's will upon earth. The authors of the Witch-Hammer have supported their assertions of the proneness of women to evil in general, and to sorcery in particular, by the respectable names and authority of St. Chrysostom, Augustin, Dionysius Areopagiticus, Hilary, &c. &c.42 The Golden-mouthed is adduced as especially hostile in his judgment of the sex; and his 'Homily on Herodias' takes its proper place with the satires of Aristophanes and Juvenal, of Boccaccio and Boileau.43

Reginald Scot gives the reasons alleged by the apologists of witchcraft. 'This gift and natural influence of fascination may be increased in man according to his affections and perturbations, as through anger, fear, love, hate, &c. For by hate, saith Varius, entereth a fiery inflammation into the eye of man, which being violently sent out by beams and streams infect and bewitch those bodies against whom they are opposed. And therefore (he saith) that is the cause that women are oftener found to be witches than men. For they have such an unbridled force of fury and concupiscence naturally, that by no means is it possible for them to temper or moderate the same. So as upon every trifling occasion they, like unto the beasts, fix their furious eyes upon the party whom they bewitch.... Women also (saith he) are oftenlie filled full of superfluous humours, and with them the melancholike blood boileth, whereof spring vapours, and are carried up and conveyed through the nostrils and mouth, to the bewitching of whatsoever it meeteth. For they belch up a certain breath wherewith they bewitch whomsoever they list. And of all other women lean, hollow-eyed, old, beetle-browed women (saith he) are the most infectious.'44 Why old women are selected as the most proper means of doing the devil's will may be discovered in their peculiar characteristics. The repulsive features, moroseness, avarice, malice, garrulity of his hags are said to be appropriate instruments. Scot informs us, 'One sort of such as are said to be witches are women which be commonly old, lame, blear-eyed, pale, foul, and full of wrinkles, poor, sullen, superstitious, and papists, or such as know no religion, in whose drowsy minds the devil hath got a fine seat. They are lean and deformed, showing melancholy in their faces, to the horror of all that see them. They are doting, scolds, mad, devilish ... neither obtaining for their service and pains, nor yet by their art, nor yet at the devil's hands, with whom they are said to make a perfect visible bargain, either beauty, money, promotion, wealth, worship, pleasure, honour, knowledge, or any other benefit whatsoever.' As to the preternatural gifts of these hags, he sensibly argues: 'Alas! what an unapt instrument is a toothless, old, impotent, unwieldy woman to fly in the air; truly, the devil little needs such instruments to bring his purposes to pass.'45

Dr. Glanvil, who wrote in the latter half of the seventeenth century, and is bitterly opposed to the 'Witch-Advocate' and his followers, defends the capabilities of hags and the like for serving the demons. He conjectures, 'Peradventure 'tis one of the great designs, as 'tis certainly the interest, of those wicked agents and machinators industriously to hide from us their influences and ways of acting, and to work as near as 'tis possible incognito; upon which supposal it is easy to conceive a reason why they most commonly work by and upon the weak and the ignorant, who can make no cunning observations or tell credible tales to detect their artifice.'46 The act of bewitching is defined to be 'a supernatural work contrived between a corporal old woman and a spiritual devil' ('Discoverie,' vi. 2). The method of initiation is, according to a writer on the subject, as follows: A decrepit, superannuated, old woman is tempted by a man in black to sign a contract to become his, both soul and body. On the conclusion of the agreement (about which there was much cheating and haggling), he gives her a piece of money, and causes her to write her name and make her mark on a slip of parchment with her own blood. Sometimes on this occasion also the witch uses the ceremony of putting one hand to the sole of her foot and the other to the crown of her head. On departing he delivers to her an imp or familiar. The familiar, in shape of a cat, a mole, miller-fly, or some other insect or animal, at stated times of the day sucks her blood through teats in different parts of her body.47 If, however, the proper vulgar witch is an old woman, the younger and fairer of the sex were not by any means exempt from the crime. Young and beautiful women, children of tender years, have been committed to the rack and to the stake on the same accusation which condemned the old and the ugly.

33. The remark of a late Professor of Divinity in the University of Cambridge. 'The heathen temples,' says Professor Blunt, 'became Christian churches; the altars of the gods altars of the saints; the curtains, incense, tapers, and votive-tablets remained the same; the aquaminarium was still the vessel for holy water; St. Peter stood at the gate instead of Cardea; St. Rocque or St. Sebastian in the bedroom instead of the Phrygian Penates; St. Nicholas was the sign of the vessel instead of Castor and Pollux; the Mater Deûm became the Madonna; alms pro Matre Deûm became alms for the Madonna; the festival of the Mater Deûm the festival of the Madonna, or Lady Day; the Hostia or victim was now the Host; the "Lugentes Campi," or dismal regions, Purgatory; the offerings to the Manes were masses for the dead.' The parallel, he ventures to assert, might be drawn out to a far greater extent, &c.

34. Conformably to this plan, the first proselytisers in Germany and the North were often reduced (we are told) to substituting the name of Christ and the saints for those of Odin and the gods in the toasts drunk at their bacchanalian festivals.

35. Bingham's Origines Ecclesiasticæ, xvi.

36. Origines Ecclesiasticæ, xvi. The exorcists were a recognised and respectable 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.