"Of all the means of intimidation employed by the Scotch clergy, none was more efficacious than the doctrines they propounded respecting evil spirits and future punishments. On these subjects they constantly uttered the most appalling threats. The language which they used was calculated to madden men with fear, and to drive them to the depths of despair.... It was generally believed that the world was overrun by evil spirits, who not only went up and down the earth, but also lived in the air, and whose business it was to tempt mankind. Their number was infinite, and they were to be found in all places, and in all seasons.
At their head was Satan himself, whose delight it was to appear in person, ensnaring or terrifying everyone he met. With this object he a.s.sumed various forms. One day he would visit the earth as a black dog; another day, as a raven; on another, he would be heard in the distance roaring like a bull. He appeared sometimes as a white man in black clothes, and sometimes he appeared as a black man in black clothes, when it was remarked that his voice was ghostly, and that one of his feet was cloven. His stratagems were endless. For, in the opinion of divines, his cunning increased with his age, and, having been studying for more than 5000 years, he had now attained to unexampled dexterity."[193]
Witchcraft was declared by the Scotch Parliament in 1563 to be punishable by death. And, naturally, the more zealous and active the search for witches, the more numerous they became. In the search the clergy and the kirk-sessions led the way. In 1587 the General a.s.sembly, having before them a case of witchcraft in which the evidence was insufficient, deputed James Melville to travel on the coast side and collect evidence in favour of the prosecution. It also ordered that the presbyteries should proceed in all severity against such magistrates as liberated convicted witches. As in England so here, a body of men came into existence whose business it was to travel the country and detect witches. Anonymous accusations were invited, the clergy "placing an empty box in church, to receive a billet with the sorcerer"s name, and the date and description of his deeds."[194] In 1603 "at the College of Auld Abirdene" every minister was ordered to make "subtill and privie inquisition," concerning the number of witches in his parish, and report the same forthwith. Nothing that could whet the appet.i.te for the hunt was neglected. William Johnston, baron, bailie "of the regalitie and barronie of Broughton," was awarded the goods of all who should be "lawfullie convict be a.s.syses of notorious and common witches, haunting and resorting devilles and witches."[195] The lives of thousands of people were rendered unbearable, and the complaint of one, Margaret Miall, that "she desyres not to live, because n.o.body will converse with her, seeing she is under the reputation of a witch," must have represented the feelings of many.
It was not only for working ill that people were accused of witchcraft and executed; ill or well made little difference. In Edinburgh in 1623 it was charged against Thomas Grieve that he had relieved many sicknesses and grievous diseases by sorcery and witchcraft. "He took sickness off a woman in Fife, and put it upon a cow, which thereafter ran mad and died." He also cured a child of a disease "by straiking back the hair of his head, and wrapping him in an anointed cloth, and by that means putting him asleep," and thus through his devilry and witchcraft, cured the child. Other charges of a similar kind were brought against Grieve, who was found guilty and hanged on the Castle Hill.[196] At the same place, a year previous, Margaret Wallace was also sentenced to be hanged and burned, on the same kind of charge, and for "practising devilry, incantation, and witchcraft, especially forbidden by the laws of Almighty G.o.d, and the munic.i.p.al laws of this realm."
The following bill of costs for burning two women, Jane Wischert and Isabel c.o.c.ker, in Aberdeen, has a certain melancholy interest:--
_s._ _d._
Item for 20 loads of Peatts to burn them 2 0 0 " for ane boll of colles 1 4 0 " for four tar barrells 0 6 8 " for fir and win barrells 0 16 8 " for a staick and the dressing of it 0 16 0 " for four fathoms of towis 4 0 0 " to Jon Justice for their execution 0 13 4
In England, no less than in Scotland, America, and on the Continent, much learned testimony might be cited in defence of witchcraft. The great Sir Thomas Browne said in the most famous of his writings: "For my part I have ever believed, and do now know, that there are witches. They that doubt of these do not only deny them, but spirits; and are obliquely and upon consequence, a sort, not of infidels, but atheists."[197] Henry More, the great Platonist, a.s.serted that they who deny the agency of witches are "puffed up with nothing but ignorance, vanity, and stupid infidelity." Ralph Cudworth, one of the greatest scholars of the latter part of the seventeenth century, said that they who denied the possibility of satanic intercourse "can hardly escape the suspicion of some hankering towards atheism."[198] Writing nearly a century later, when the English law merely prosecuted as rogues and vagabonds those who pretended to witchcraft, Blackstone thought it necessary to point out that this alteration did not deny the possibility of the offence, and added:--
"To deny this would be to contradict the revealed word of G.o.d in various pa.s.sages both of the Old and New Testaments; and the thing itself is a truth in which every nation in the world hath in its turn borne testimony; either by examples seemingly well attested, or by prohibitory laws which at least suppose the possibility of a commerce with evil spirits."[199]
About the same time Wesley gave the world his famous declaration on the subject:--
"It is true likewise that the English in general, and indeed most of the men of learning in Europe, have given up all accounts of witches and apparitions as mere old wives" fables. I am sorry for it, and I willingly take this opportunity of entering my solemn protest against this violent compliment which so many who believe the Bible pay to those who do not believe it. I owe them no such service. I take knowledge that these are at the bottom of the outcry which has been raised and with such insolence spread through the land in direct opposition, not only to the Bible, but to the suffrage of the wisest and best of men in all ages and nations. They well know (whether Christians know it or not) that the giving up of witchcraft is in effect giving up the Bible."[200]
The evidence upon which the convictions for witchcraft rested were almost incredibly stupid, as the punishments were almost unbelievably brutal. If the crops failed, or the milk turned sour; if the head of a local magnate ached, or a minister of the gospel fell sick; if a woman was childless, or a child taken with a fit; if a cow sickened, or sheep died suddenly, some poor woman was pretty certain to be seized, and tortured until she confessed her alleged crime. A mole or wart on any part of the body was a sure sign of commerce with the devil. It was believed that on the body of every witch was a spot insensible to pain.
To discover this she was stripped, pins were run into the body, and when excess of pain had produced numbness, some such spot was pretty certain to be found. Men regularly took up with this work in both England and Scotland, and their fame as "p.r.i.c.kers" depended upon the number of witches they unearthed. If a suspected witch kept a black cat, did not shed tears, or could not repeat the Lord"s Prayer correctly, these were pretty sure signs of guilt. A more serious test was the ordeal by water.
This was a favourite and general test, and was highly recommended by that learned fool, James the First. In this the right hand was tied to the left foot, the left hand to the right foot. She was then thrown into a pond. If she floated she was a witch, and was either hanged or burned. If she sank, she was innocent--and was drowned. Another test was to tie a woman"s legs across, and she was so seated on them that they bore the entire weight of her body. In this position she was kept for hours, and on the first sign of pain condemned as a witch.
If none of these tests were adopted, torture was used. There was the boot--a frame of iron or wood in which the leg was placed and wedges driven in until the limb was smashed. A variation of this was to place the leg in an iron boot and slowly heat it over a fire. There was the thumbscrew, an instrument which smashed the thumb to pulp by the turning of a screw. More barbarous still was the bridle. This was an iron hoop pa.s.sing over the head, with four p.r.o.ngs, two pointing to the tongue and palate, and one to either cheek. The suspected witch was then chained to the wall, and watchers appointed to prevent her sleeping. The slightest movement caused the greatest torture, and in the vast majority of cases a confession was secured. In obstinate cases pressing between heavy stones was adopted.
One of the most famous of these witch-finders was the celebrated Mathew Hopkins before referred to. He was appointed to the work by Parliament during the time of the Commonwealth, and styled himself "witch-finder general." Hopkins travelled round the country, much like an a.s.size judge, putting up at the princ.i.p.al inns, and at the expense of the local authorities. His charge was twenty shillings a visit, whether he found witches or not. If he discovered any, there was a further charge of twenty shillings for every witch brought to execution. His favourite method of detection was that of floating. But another of Hopkins"s tests was the following: The suspected witch was placed cross-legged on a stool in the centre of the room. She was closely watched and kept without food for four-and-twenty hours. Doors and windows remained open to watch for the entrance of some of the devil"s imps. These might come in the form of a fly, a wasp, a moth, or some other insect. The work of the watchers was to kill every insect that came into the room. But if one escaped, it was clear proof that this was one of the witch"s familiars.
Wherever Hopkins travelled numerous convictions followed. These were so numerous that suspicion was aroused, not of the genuineness of the convictions, but of Hopkins"s knowledge concerning the locality of the witches. In defence he published in 1647 a tract ent.i.tled "The Discovery of Witches; in answer to several Queries lately delivered to the Judge of a.s.size for the County of Norfolk; and now published by Mathew Hopkins, Witchfinder, for the benefit of the whole Kingdom." The charge against Hopkins was that he had been supplied by the devil with a memorandum of all the witches, and so was able to find them where others failed. Absurd as the charge was, it found credence, and although his end is wrapped in obscurity, it is said that he was finally seized himself on a charge of sorcery, tried by his own favourite water test--and floated. One cannot but hope that tradition is in this case trustworthy.
It is difficult, nowadays, to realise the gravity with which these trials were undertaken. An outline of a very famous witch trial, before an eminent judge in the latter part of the seventeenth century, will best serve as an ill.u.s.tration. Before me there lies a little tract of some sixty pages, printed "for William Shrewsbury at the Bible in Duck Lane," and bearing on the t.i.tle page the following description:--
"At the a.s.sizes and general gaol delivery, held at Bury St. Edmunds for the County of Suffolk, the Tenth day of March, in the Sixteenth Year of the Reign of our Sovereign, Lord King Charles II., before Mathew Hale, Knight, Lord Chief Baron of His Majesties Court of Exchequer; Rose Callender and Amy Duny, Widows, both of Leystoff, in the county aforesaid, were severally indicted for bewitching Elizabeth and Anne Durent, Jane Bocking, Susan Chandler, William Durent, Elizabeth and Deborah Pacy and the said Callender and Duny, being arrainged upon the same indictments, pleaded not guilty; and afterwards upon a long evidence, were found guilty, and thereupon had judgment to dye for the same."
Both the women charged were old. The charges were as follows: The mother of the infant, William Durent, sworn and examined in open court, deposed that about the 10th of March, having special occasion to go from home, left her child in the care of Amy Duny, giving her special occasion not to give her child the breast. Nevertheless, Amy Duny did acquaint her mother on her return that she had given the child the breast, and on being reprimanded "used many high expressions and threatening speeches towards her; telling her that she had as good have done otherwise than to have found fault with her ... and that very night her son fell into strange fits of swounding ... and so continued for several weeks." Much troubled, the mother consulted a Dr. Jacob, of Yarmouth, who advised her to hang up the child"s blanket, at night to wrap the child in it, and if she found anything therein to throw it in the fire. A very large toad was found, which on being put in the fire "made a great and horrible noise, and after a s.p.a.ce there was a flashing in the fire like gunpowder ... and thereupon the toad was no more seen or heard." More wonderful still, "the next day there came a young woman and told this deponnent that her aunt (meaning the said Amy) was in a most lamentable condition, having her face all scorched with fire." And on the mother enquiring of Amy Duny how this had happened, Amy replied, "she might thank her for it, for that she was the cause thereof, but that she should live to see some of her children dead, or else upon crutches." It was further alleged "that not long after this deponnent was taken with lameness in both her legges, from the knees downwards, and that she was fain to go upon crutches ... and so continued till the time of the a.s.sizes, that the witch came to be tried."
Concerning the bewitching of Elizabeth and Deborah Pacy, aged eleven and nine, their father declared that Deborah was suddenly taken with lameness. One day while the girl was resting outside the house, "Amy Duny came to the deponnent"s house to buy some herrings; but, being denied, she went away discontented.... But at the very same instant of time, the said child was taken with most violent fits, feeling extreme pain in her stomach, like the p.r.i.c.king of pins, and shrieking out in a dreadful manner like unto a whelp." As the result of this and other ailments from which the child suffered, the father accused Amy Duny of being a witch, and she was placed in the stocks. Being placed in the stocks, further threats were uttered, and both children were afflicted with fits. Upon recovery they "would cough extremely, and bring up much phlegm and crooked pins, and one time a twopenny nail with a very broad head; which pins (amounting to forty or more), together with the twopenny nail, were produced in court, with the affirmation of the said deponnent that he was present when the said nail was vomited up, and also most of the pins.... In this manner the said children continued for the s.p.a.ce of two months, during which time, in their intervals, this deponnent would cause them to read some chapters from the New Testament.
Whereupon he observed that they would read till they came to the name of Lord or Jesus or Christ, and then, before they could p.r.o.nounce either of the said words, they would suddenly fall into their fits. But when they came to the name of Satan or Devil, they would clap their fingers upon the book, crying out, "This bites, but makes me speak right well!""
Much more evidence of a similar kind was offered during the course of the trial, with details of a too indelicate character for reproduction concerning the search made on the women"s bodies for devil"s marks.
During the whole of the trial there were present in court a number of distinguished people, amongst them Sir Thomas Browne. The latter, being "desired to give his opinion, what he did conceive of him; was clearly of opinion that the persons were bewitched, and said that in Denmark there had lately been a great discovery of witches, who used the very same way of afflicting persons, by conveying pins into them, and crooked as these pins were, with needles and nails. And his opinion was that the devil in such cases did work upon the bodies of men and women as on a natural foundation, to stir up and excite such humours superabounding in their bodies to a great excess, whereby he did in an extraordinary manner afflict them with such distempers as their bodies were most subject to, as particularly appeared in these children."
Sir Mathew Hale, one of the greatest lawyers of his day, in directing the jury, told them "he would not repeat the evidence unto them, lest by so doing he should wrong the evidence one way or the other. Only this acquainted them. First, whether or no these children were bewitched?
Secondly, whether the prisoners at the bar were guilty of it? That there were such creatures he made no doubt at all. For, first, the Scriptures had affirmed as much. Secondly, the wisdom of all nations had provided laws against such persons, which is an argument of their confidence of such a crime. And such had been the judgment of this kingdom, as appears by that Act of Parliament which had provided punishments proportionable to the quality of the offence. And desired them strictly to observe their evidence, and desired the great G.o.d of Heaven to direct their hearts in this weighty thing they had in hand; for to condemn the innocent and let the guilty go free were both an abomination before the Lord." The jury took no more than half an hour to consider their verdict, and brought in both women guilty upon all counts. The judge expressed his complete satisfaction with the verdict, and sentenced them to be hanged--a sentence duly carried out a fortnight later.
This is the last notable trial in English history. A witch was burned later than the date of this trial, and the last one actually condemned was in 1712. But in this case, on the representation of the judge who tried the issue, the verdict was formally set aside. By that time people were beginning to realise the wisdom of Montaigne"s counsel, written at the commencement of the witch epidemic:--
"How much more natural and more likely do I find it that two men should lie than one in twelve hours should pa.s.s with the winds from east to west? How much more natural that our understanding may, by the volubility of our loose, capering mind, be transported from its place than one of us should, flesh and bones as we are, by a strange spirit be carried upon a broom through a tunnel or a chimney."
In England the Witch Act of 1604 was not formally repealed until 1736.
In Scotland the last witch legally executed was in 1722. Captain Ross, Sheriff of Sutherland, has the doubtful honour of having condemned her to the stake. But fifty years later than this--1773--the a.s.sociated Presbytery pa.s.sed a resolution deploring the fact that witchcraft was falling into disrepute. In Germany the last witch was executed in 1749, by decapitation. The last trial for witchcraft in Ma.s.sachusetts was as late as 1793. These dates refer, of course, to legal proceedings.
Examples of the existence of this belief are continually being recorded in newspapers, although they now only rank as solitary reminiscences of one of the most degrading and brutalising beliefs that European history records.
I have not aimed at giving a history of the witch mania--indeed, a scientific history of witchcraft, one that will make plain the nature of the various factors involved, has yet to be written. I have only dwelt upon it for the purpose of enforcing the lesson of how materially such an epidemic must have contributed to give permanence to religious belief in general. It is certain that such an epidemic could not occur save in a society saturated with supernaturalism. It is equally certain that once such an epidemic occurs it must in turn strengthen the tendency towards supernaturalistic beliefs. Thanks to the long reign of the religious idea, and to the overwhelming influence of the Church, the people of Europe were prepared for such an outbreak. And it should be clear that the prevalence of such beliefs, even though they may be afterwards discarded, favours the perpetuation of religious belief as a whole. The particular form of a belief that is prevalent for a time may disappear, but the temper of mind induced by its reign remains. And absurd as the belief in witches capering through the air on broomsticks, changing themselves into black cats, raising storms, and causing sickness--absurd though all this may be, it yet serves to keep alive the temper of mind on which supernaturalism lives.
FOOTNOTES:
[187] Cited by Bloch, _s.e.xual Life of our Time_, p. 120. Michelet has also dealt with this matter in his vivid and picturesque work, _The Sorceress_.
[188] A lengthy account of this work is given by Ennemoser in his _History of Magic_, vol. ii.
[189] _Rise and Influence of Rationalism_, i. pp. 3-6.
[190] H. Williams, _The Superst.i.tions of Witchcraft_, p. 214.
[191] T. Wright, _Narratives of Sorcery and Magic_.
[192] Michelet, _Life of Luther_, chap. vi.
[193] _History of Civilisation_, chap. xix.
[194] Dalyell, _Darker Superst.i.tions of Scotland_, p. 623.
[195] Dalyell, p. 628.
[196] Pitcairn"s _Criminal Trials_, vol. iii.
[197] _Religio Medici_, pt. i. sec. 30.
[198] _True Intellectual System_, ii. p. 650.
[199] _Commentaries_, Stephen"s Edition, i. p. 238.
[200] _Journal_, 1768.
CHAPTER ELEVEN
SUMMARY & CONCLUSION
The study of religion falls naturally and easily into two parts. The first is a question of origin. Under what conditions did the hypothesis that supernatural beings control the life of man come into existence? We know that in civilised times religious beliefs are in the nature of an inheritance. A member of any civilised society finds them here when he is born, he grows up with them, generally accepting them without question, or effecting certain modifications in the form in which he continues to hold them. If we treat religion as a hypothesis, advanced as other hypotheses are advanced, to account for a certain cla.s.s of facts, then we can safely say that religion is one of the earliest in the history of human thought. And its antiquity and universality preclude us from seeking an explanation of its origin in the mental life of civilised humanity. Whether the religious hypothesis can or cannot be justified by an appeal to civilised intelligence, it is plain it did not begin there. Its beginnings are earlier than any existing civilisation; and in its most general form may be said to be as old as mankind itself.
Consequently, if any satisfactory explanation of the origin of the religious idea is to be found, it must be sought amid the very earliest conditions of human society.
Now whatever the differences of opinion concerning matters of detail, there is substantial agreement amongst European anthropologists upon one important point. They all agree that the conception of supernatural, or "spiritual," beings owes its beginning to the ignorance of primitive man concerning both his own nature and the nature of the world around him.
The beginnings of human experience suggest questions that can only be satisfactorily answered by the acc.u.mulated experience of many generations. These questions do not materially differ from those that face men to-day. The why and wherefore of things are always with us; life propounds the same problem to all; it is the replies alone that vary, and the nature of these replies is determined by the knowledge at our disposal. The difference is not in nature but in man. The answers given by primitive man to these eternal questions are a complete inversion of those of his better informed descendants. The conception of natural force, of mechanical necessity, is as yet unborn, and the primitive thinker everywhere a.s.sumes the operation of personal beings as responsible for all that occurs. This is not so much the product of careful and elaborate philosophising, it is closer akin to the _naive_ thinking of a child concerning a thunderstorm. Primitive thought accepts the universal operation of living and intelligent forces as an unquestionable fact. Modern thought tends more and more surely in the direction of regarding the universe as a complex of self-adjusting, non-conscious forces. Primitive thought a.s.sumes a supernatural agency as the cause of disease, and seeks, logically, to placate it by prayer or coerce it by magic. Modern thought turns to test-tube and microscope, searches for the malignant germ, and manufactures an ant.i.toxin. The history of human thought is, as Huxley said, a record of the subst.i.tution of mechanical for vitalistic processes. The beginning of religion is found in connection with the latter. A genuine science commences with the emergence of the former.