The History of Witchcraft in Europe - Брэм Стокер

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asserts that 1,000 persons were put to death in one year in the district of Como; and Remigius, one of the authorised inquisitores pravitatis hæreticæ, boasts of having burned 900 in the course of fifteen years. Martin del Rio states 500 were executed in Geneva in the short space of three months in 1515; and during the next five years 40 were burned at Ravensburgh. Great numbers suffered in France at the same period. At Calahorra, in Spain, in 1507, a vast auto-da-fé was exhibited, when 39 women, denounced as sorceresses, were committed to the flames—religious carnage attested by the unsuspected evidence of the judges and executioners themselves.

      It is opportune here to examine the common beliefs of demonology and sorcery as they existed in Europe. Christian demonology is a confused mixture of pagan, Oriental, and Christian ideas. The Christian Scriptures have seemed to suggest and sanction a constant personal interference of the 'great adversary,' who is always traversing the earth 'seeking whom he may devour;' and his popular figure is represented as a union of the great dragon, the satyrs, and fauns. Nor does he often appear without one or other of his recognised marks—the cloven foot, the goat's horns, beard, and legs, or the dragon's tail. With young and good-looking witches he is careful to assume the recommendations of a young and handsome man, whilst it is not worth while to disguise so unprepossessing peculiarities in his incarnate manifestations to old women, the enjoyment of whose souls is the great purpose of seduction.

      Sir Thomas Browne ('Vulgar Errors'), a man of much learning and still more superstitious fancy, speciously explains the phenomenon of the cloven foot. He suggests that 'the ground of this opinion at first might be his frequent appearing in the shape of a goat, which answers this description. This was the opinion of the ancient Christians concerning the apparitions of panites, fauns, and satyrs: and of this form we read of one that appeared to Anthony in the wilderness. The same is also confirmed from exposition of Holy Scripture. For whereas it is said "Thou shalt not offer unto devils," the original word is Seghuirim, i. e. rough and hairy goats; because in that shape the devil most often appeared, as is expounded by the rabbins, as Tremellius hath also explained; and as the word Ascimah, the God of Emath, is by some explained.' Dr. Joseph Mede, a pious and learned divine, author of the esteemed 'Key to the Apocalypse,' pronounces that 'the devil could not appear in human shape while man was in his integrity, because he was a spirit fallen from his first glorious perfection, and therefore must appear in such shape which might argue his imperfection and abasement, which was the shape of a beast; otherwise (he plausibly contends) no reason can be given why he should not rather have appeared to Eve in the shape of a woman than of a serpent. But since the fall of man the case is altered; now we know he can take upon him the shape of a man. He appears in the shape of man's imperfection rather for age or deformity, as like an old man (for so the witches say); and, perhaps, it is not altogether false, which is vulgarly affirmed, that the devil appearing in human shape has always a deformity of some uncouth member or other, as though he could not yet take upon him human shape entirely, for that man is not entirely and utterly fallen as he is.' Whatever form he may assume, the cloven foot must always be visible under every disguise; and Othello looks first for that fabulous but certain sign when he scrutinises his treacherous friend.

      Reginald Scot's reminiscences of what was instilled into him in the nursery may possibly occur to some even at this day. 'In our childhood,' he complains, 'our mothers' maids have so terrified us with an ugly devil having horns on his head, fire in his mouth, a tail in his breech, eyes like a bison, fangs like a dog, a skin like a niger, a voice roaring like a lion, whereby we start and are afraid when we hear one cry Boh!' Chaucer has expressed the belief of his age on the subject. It seems to have been a proper duty of a parish priest to bring to the notice of his ecclesiastical superior, with other crimes, those of sorcery. The Friar describes his 'Erchedeken' as one—

      That boldely didde execucioun

       In punyschying of fornicacioun,

       Of wicchecraft....

      This ecclesiastic employed in his service a subordinate 'sompnour,' who, in the course of his official duty, one day meets a devil, whose 'dwellynge is in Helle,' who condescends to enlighten the officer on the dark subject of demon-apparitions:—

      When us liketh we can take us on

       Or ellis make you seme that we ben schape

       Som tyme like a man or like an ape;

       Or like an aungel can I ryde or go:

       It is no wonder thing though it be so,

       A lowsy jogelour can deceyve the;

       And, parfay, yet can I more craft than he.

      To the question why they are not satisfied with one shape for all occasions, the devil answers at length:—

      Som tyme we ben Goddis instrumentes

       And menes to don his commandementes,

       Whan that him liste, upon his creatures

       In divers act and in divers figures.

       Withouten him we have no might certayne

       If that him liste to stonden ther agayne.

       And som tyme at our prayer, have we leve

       Only the body and not the soule greve;

       Witnesse on Job, whom we didde ful wo.

       And som tyme have we might on bothe two,

       That is to say of body and soule eeke

       And som tyme be we suffred for to seeke

       Upon a man and don his soule unrest

       And not his body, and al is for the best.

       Whan he withstandeth our temptacioun

       It is a cause of his savacioun.

       Al be it so it was naught our entente

       He schuld be sauf, but that we wolde him hente.

       And som tyme we ben servaunt unto man

       As to the Erchebisschop Saynt Dunstan;

       And to the Apostolis servaunt was I.

      * * * * *

      Som tyme we fegn, and som tyme we ryse

       With dede bodies, in ful wonder wyse,

       And speke renably, and as fayre and wel

       As to the Phitonissa dede Samuel:

       And yit wil som men say, it was not he.

      Jewish theology, expanded by their leading divines, includes a formidable array of various demons; and the whole of nature in Christian belief was peopled with every kind

      'Of those demons that are found

       In fire, air, flood, or under ground.'

      Various opinions have been held concerning the nature of devils and demons. Some have maintained, with Tertullian, that they are 'the souls of baser men.' It is a disputed question whether they are mortal or immortal; subject to, or free from, pain. 'Psellus, a Christian, and sometime tutor to Michael Pompinatius, Emperor of Greece, a great observer of the nature of devils, holds they are corporeal, and live and die: ... that they feel pain if they be hurt (which Cardan confirms, and Scaliger justly laughs him to scorn for); and if their bodies be cut, with admirable celerity they come together again. Austin approves as much; so doth Hierome, Origen, Tertullian, Lactantius, and many eminent fathers of the Church; that in their fall their bodies were changed into a more aerial and gross substance.' The Platonists and some rabbis, Porphyrius, Plutarch, Zosimus, &c., hold this opinion, which is scornfully denied by some others, who assert that they only deceive the eyes of men, effecting no real change. Cardan believes 'they feed on men's souls, and so (a worthy origin) belike that we have so many battles fought in all ages, countries, is to make them a feast and their sole delight: but if displeased they fret and chafe (for they feed belike on the souls of beasts, as we do on their bodies) and send many plagues amongst us.'

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