A Study in how religious intolerance demonized witchcraft

The following shows how religion in it’s intolerance and jealousy  of losing its control over the population by a spiritual means, demonized the ones who had a working understanding of the natural world, outlawed the practitioners, tortured and murdered them by presenting the horrendous acts as the utterly ignorant notion of saving their souls. And capitalized upon by the literature of and during the 14th-20th centuries. If you compare “Magic’ to “Miracle” there is no difference, both are beyond the realm of understanding. What makes one more sacred than the other? [Editorial NOTE], Now I present:

“First, because Witchcraft is a rife and common sinne in these our daies, and very many are intangled with it, beeing either practitioners thereof in their owne persons, or at the least, yielding to seeke for helpe and counsell of such as practise it.” “A Discovrse of the Damned Art of Witchcraft”, PERKINS, 1610.

“And just as God has his human servants, his church on earth, so also the Devil has his–men and women sworn to his service and true to his bidding. To win such followers he can appear to men in any form he pleases, can deceive them, enter into compact with them, initiate them into his worship, make them his allies for the ruin of their fellows.
Now it is these human allies and servants of Satan, thus postulated into existence by the brain of a monkish logician, whom history knows as witches.” “The Literature of Witchcraft”, BURR.

Witchcraft in its generic sense is as old as human history. It has written its name in the oldest of human records. In all ages and among all peoples it has taken firm hold on the fears, convictions and consciences of men. Anchored in credulity and superstition, in the dread and love of mystery, in the hard and fast theologic doctrines and teachings of diabolism, and under the ban of the law from its beginning, it has borne a baleful fruitage in the lives of the learned and the unlearned, the wise and the simple.

King and prophet, prelate and priest, jurist and lawmaker, prince and peasant, scholars and men of affairs have felt and dreaded its subtle power, and sought relief in code and commandment, bull and anathema, decree and statute–entailing even the penalty of death–and all in vain until in the march of the races to a higher civilization, the centuries enthroned faith in the place of fear, wisdom in the place of ignorance, and sanity in the seat of delusion.

In its earlier historic conception witchcraft and its demonstrations centered in the claim of power to produce certain effects, “things beyond the course of nature,” from supernatural causes, and under this general term all its occult manifestations were classified with magic and sorcery, until the time came when the Devil was identified and acknowledged both in church and state as the originator and sponsor of the mystery, sin and crime–the sole father of the Satanic compacts with men and women, and the law both canonical and civil took cognizance of his malevolent activities.

In the Acropolis mound at Susa in ancient Elam, in the winter of 1901-2, there was brought to light by the French expedition in charge of the eminent savant, M. de Morgan, one of the most remarkable memorials of early civilization ever recovered from the buried cities of the Orient.

It is a monolith–a stele of black diorite–bearing in bas-relief a likeness of Hammurabi (the Amrephel of the Old Testament; Genesis xiv, 1), and the sixth king of the first Babylonian dynasty, who reigned about 2250 B.C.; and there is also carved upon it, in archaic script in black letter cuneiform–used long after the cursive writing was invented–the longest Babylonian record discovered to this day,–the oldest body of laws in existence and the basis of historical jurisprudence.

It is a remarkable code, quickly made available through translation and Trans-literation by the Assyrian scholars, and justly named, from its royal compiler, Hammurabi’s code. He was an imperialist in purpose and action, and in the last of his reign of fifty-five years he annexed or assimilated the suzerainty of Elam, or Southern Persia, with Assyria to the north, and also Syria and Palestine, to the Mediterranean Sea.

This record in stone originally contained nineteen columns of inscriptions of four thousand three hundred and fourteen lines, arranged in two hundred and eighty sections, covering about two hundred separate decisions or edicts. There is substantial evidence that many of the laws were of greater antiquity than the code itself, which is a thousand years older than the Mosaic code, and there are many striking resemblances and parallels between its provisions, and the law of the covenant, and the Deuteronomy laws of the Hebrews.

The code was based on personal responsibility. It protects the sanctity of an oath before God, provides among many other things for written evidence in legal matters, and is wonderfully comprehensive and rich in rules for the conduct of commercial, civic, financial, social, economic, and domestic affairs.

These sections are notably illustrative: “If a man, in a case (pending judgment), utters threats against the witnesses (or), does not establish the testimony that he has given, if that case be a case involving life, that man shall be put to death.

“If a judge pronounces a judgment, renders a decision, delivers a verdict duly signed and sealed and afterwards alters his judgment, they shall call that judge to account for the alteration of the judgment which he had pronounced, and he shall pay twelvefold the penalty which was in the said judgment, and, in the assembly, they shall expel him from his seat of judgment, and he shall not return, and with the judges in a case he shall not take his seat.

“If a man practices brigandage and is captured, that man shall be put to death.

“If a woman hates her husband, and says: ‘thou shalt not have me,’ they shall inquire into her antecedents for her defects; and if she has been a careful mistress and is without reproach and her husband has been going about and greatly belittling her, that woman has no blame. She shall receive her presents and shall go to her father’s house.

“If she has not been a careful mistress, has gadded about, has neglected her house and has belittled her husband, they shall throw that woman into the water.

“If a physician operates on a man for a severe wound with a bronze lancet and causes the man’s death, or opens an abscess (in the eye) of a man with a bronze lancet and destroys the man’s eye, they shall cut off his fingers.

“If a builder builds a house for a man and does not make its construction firm and the house, which he has built, collapses and causes the death of the owner of the house, that builder shall be put to death.”

It is, however, with only one of King Hammurabi’s wise laws that this inquiry has to do, and it is this: “If a man has placed an enchantment upon a man, and has not justified himself, he upon whom the enchantment is placed to the Holy River (Euphrates) shall go; into the Holy River he shall plunge. If the Holy River holds (drowns) him he who enchanted him shall take his house. If on the contrary, the man is safe and thus is innocent, the wizard loses his life, and his house.”

Or, as another translation has it: “If a man ban a man and cast a spell on him–if he cannot justify it he who has banned shall be killed.”

“If a man has cast a spell on a man and has not justified it, he on whom the spell has been thrown shall go to the River God, and plunge into the river. If the River God takes him he who has banned him shall be saved. If the River God show him to be innocent, and he be saved, he who banned him shall be killed, and he who plunged into the river shall take the house of him who banned him.”

There can be no more convincing evidence of the presence and power of the great witchcraft superstition among the primitive races than this earliest law; and it is to be especially noted that it prescribes one of the very tests of guilt–the proof by water–which was used in another form centuries later, on the continent, in England and New England, at Wurzburg and Bonn, at Rouen, in Suffolk, Essex and Devon, and at Salem and Hartford and Fairfield, when “the Devil starteth himself up in the pulpit, like a meikle black man, and calling the row (roll) everyone answered, Here!”

CHAPTER II

“To deny the possibility, nay actual evidence of witchcraft and sorcery, is at once to flatly contradict the revealed word of God in various passages both of the Old and New Testaments.” “Blackstone’s Commentaries” (Vol. 4, ch. 4, p. 60).

“It was simply the natural result of Puritanical teaching acting on the mind, predisposing men to see Satanic influence in life, and consequently eliciting the phenomena of witchcraft.” LECKY’s “Rationalism in Europe” (Vol. I, p. 123).

Witchcraft’s reign in many lands and among many peoples is also attested in its remarkable nomenclature. Consider its range in ancient, medieval and modern thought as shown in some of its definitions: Magic, sorcery, soothsaying, necromancy, astrology, wizardry, mysticism, occultism, and conjuring, of the early and middle ages; compacts with Satan, consorting with evil spirits, and familiarity with the Devil, of later times; all at last ripening into an epidemic demonopathy with its countless victims of fanaticism and error, malevolence and terror, of persecution and ruthless sacrifices.

It is still most potent in its evil, grotesque, and barbaric forms, in Fetichism, Voodooism, Bundooism, Obeahism, and Kahunaism, in the devil and animal ghost worship of the black races, completely exemplified in the arts of the Fetich wizard on the Congo; in the “Uchawi” of the Wasequhha mentioned by Stanley; in the marriage customs of the Soudan devil worshipers; in the practices of the Obeah men and women in the Caribbees–notably their power in matters of love and business, religion and war–in Jamaica; in the incantations of the kahuna in Hawaii; and in the devices of the voodoo or conjure doctor in the southern states; in the fiendish rites and ceremonies of the red men,–the Hoch-e-ayum of the Plains Indians, the medicine dances of the Cheyennes and Arapahoes, the fire dance of the Navajos, the snake dance of the Moquis, the sun dance of the Sioux, in the myths and tales of the Cherokees; and it rings in many tribal chants and songs of the East and West.

It lives as well, and thrives luxuriantly, ripe for the full vintage, in the minds of many people to whom this or that trivial incident or accident of life is an omen of good or evil fortune with a mysterious parentage. Its roots strike deep in that strange element in human nature which dreads whatsoever is weird and uncanny in common experiences, and sees strange portents and dire chimeras in all that is unexplainable to the senses. It is made most virile in the desire for knowledge of the invisible and intangible, that must ever elude the keenest inquiry, a phase of thought always to be reckoned with when imagination runs riot, and potent in its effect, though evanescent as a vision the brain sometimes retains of a dream, and as senseless in the cold light of reason as Monna Sidonia’s invocation at the Witches’ Sabbath: (“Romance of Leonardo da Vinci”, p. 97, MEREJKOWSKI.)

“Emen Hetan, Emen Hetan, Palu, Baalberi, Astaroth help us Agora, Agora, Patrisa, Come and help us.”

“Garr-r: Garr-r, up: Don’t knock Your head: We fly: We fly:”

And who may count himself altogether free from the subtle power of the old mystery with its fantastic imageries, when the spirit of unrest is abroad? Who is not moved by it in the awesome stillness of night on the plains, or in the silence of the mountains or of the somber forest aisles; in wild winter nights when old tales are told; in fireside visions as tender memories come and go? And who, when listening to the echoes of the chambers of the restless sea when deep calleth unto deep, does not hear amid them some weird and haunting refrain like Leland’s sea song?

“I saw three witches as the wind blew cold
In a red light to the lee;
Bold they were and overbold
As they sailed over the sea;
Calling for One Two Three;
Calling for One Two Three;
And I think I can hear
It a ringing in my ear,
A-calling for the One, Two, Three.”

Above all, in its literature does witchcraft exhibit the conclusive proof of its age, its hydra-headed forms, and its influence in the intellectual and spiritual development of the races of men.

What of this literature? Count in it all the works that treat of the subject in its many phases, and its correlatives, and it is limitless, a literature of all times and all lands.
Christian and pagan gave it place in their religions, dogmas, and articles of faith and discipline, and in their codes of law; and for four hundred years, from the appeal of Pope John XXII, in 1320, to extirpate the Devil-worshipers, to the repeal of the statute of James I in 1715, the delusion gave point and force to treatises, sermons, romances, and folk-lore, and invited, nay, compelled, recognition at the hands of the scientist and legist, the historian, the poet and the dramatist, the theologian and philosopher.

But the monographic literature of witchcraft, as it is here considered, is limited, in the opinion of a scholar versed in its lore, to fifteen hundred titles. There is a mass of unpublished materials in libraries and archives at home and abroad, and of information as to witchcraft and the witch trials, accessible in court records, depositions, and current accounts in public and private collections, all awaiting the coming of some master hand to transform them into an exhaustive history of the most grievous of human superstitions.

To this day, there has been no thorough investigation or complete analysis of the history of the witch persecutions. The true story has been distorted by partisanship and ignorance, and left to exploitation by the romancer, the empiric, and the sciolist.
“Of the origin and nature of the delusion we know perhaps enough; but of the causes and paths of its spread, of the extent of its ravages, of its exact bearing upon the intellectual and religious freedom of its times, of the soul-stirring details of the costly struggle by which it was overborne we are lamentably ill informed.” (“The Literature of Witchcraft”, p. 66, BURR.)

It must serve in this brief narrative to merely note, within the centuries which marked the climax of the mania, some of the most authoritative and influential works in giving strength to its evil purpose and the modes of accusation, trial, and punishment.
Modern scholarship holds that witchcraft, with the Devil as the arch enemy of mankind for its cornerstone, was first exploited by the Dominicans of the Inquisition. They blazed the tortuous way for the scholastic theology which in the thirteenth and fourteenth centuries gave new recognition to Satan and his satellites as the sworn enemies of God and his church, and the Holy Inquisition with its massive enginery, open and secret, turned its attention to the exposure and extirpation of the heretics and sinners who were enlisted in the Devil’s service.

Take for adequate illustration these standard authorities in the early periods of the widespread and virulent epidemic: Those of the Inquisitor General, Eymeric, in 1359, entitled “Tractatus contra daemonum”; the Formicarius or Ant Hill of the German Dominican Nider, 1337; the “De calcatione daemonum”, 1452; the “Flagellum haereticorum fascinariorum” of the French Inquisitor Jaquier in 1458; and the “Fortalitium fidei” of the Spanish Franciscan Alonso de Spina, in 1459; the famous and infamous manual of arguments and rules of procedure for the detection and punishment of witches, compiled by the German Inquisitors Kraemer and Sprenger (Institor) in 1489, buttressed on the bull of Pope Innocent VIII; (this was the celebrated “Witch Hammer”, bearing on its title page the significant legend, ““Not to believe in witchcraft is the greatest of heresies””); the Canon Episcopi; the bulls of Popes John XXII, 1330, Innocent VIII, 1484, Alexander VI, 1494, Leo X, 1521, and Adrian VI, 1522; the Decretals of the canon law; the exorcisms of the Roman and Greek churches, all hinged on scriptural precedents; the Roman law, the Twelve Tables, and the Justinian Code, the last three imposing upon the crimes of conjuring, exorcising, magical arts, offering sacrifices to the injury of one’s neighbors, sorcery, and witchcraft, the penalties of death by torture, fire, or crucifixion.

Add to these classics some of the later authorities: the “Daemonologie” of the royal inquisitor James I of England and Scotland, 1597; Mores’ “Antidote to Atheism”; Fuller’s “Holy and Profane State”; Granvil’s “Sadducismus Triumphatus”, 1681; “Tryal of Witches at the Assizes for the County of Suffolk before Sir Matthew Hale, March, 1664” (London, 1682); Baxter’s “Certainty of the World of Spirits”, 1691; Cotton Mather’s “A Discourse on Witchcraft”, 1689, his “Late Memorable Providences Relating to Witchcrafts and Possessions”, 1684, and his “Wonders of the Invisible World”, 1692; and enough references have been made to this literature of delusion, to the precedents that seared the consciences of courts and juries in their sentences of men, women, and children to death by the rack, the wheel, the stake, and the gallows.

Where in history are the horrors of the curse more graphically told than in the words of Canon Linden, an eye witness of the demonic deeds at Trier (Treves) in 1589?
“And so, from court to court throughout the towns and villages of all the diocese, scurried special accusers, inquisitors, notaries, jurors, judges, constables, dragging to trial and torture human beings of both sexes and burning them in great numbers. Scarcely any of those who were accused escaped punishment. Nor were there spared even the leading men in the city of Trier. For the Judge, with two Burgomasters, several Councilors and Associate Judges, canons of sundry collegiate churches, parish-priests, rural deans, were swept away in this ruin. So far, at length, did the madness of the furious populace and of the courts go in this thirst for blood and booty that there was scarcely anybody who was not smirched by some suspicion of this crime.

“Meanwhile notaries, copyists, and innkeepers grew rich. The executioner rode a blooded horse, like a noble of the court, and went clad in gold and silver; his wife vied with noble dames in the richness of her array. The children of those convicted and punished were sent into exile; their goods were confiscated; plowman and vintner failed.” (“The Witch Persecutions”, pp. 13-14, BURR.)

Fanaticism did not rule and ruin without hindrance and remonstrance. Men of great learning and exalted position struck mighty blows at the root of the evil. They could not turn the tide but they stemmed it, and their attacks upon the whole theory of Satanic power and the methods of persecution were potent in the reaction to humanity and a reign of reason.

Always to be remembered among these men of power are Johann Wier, Friedrich Spee, and notably Reginald Scot, who in his “Discovery of Witchcraft”, in 1584, undertook to prove that “the contracts and compacts of witches with devils and all infernal spirits and familiars, are but erroneous novelties and erroneous conceptions.”
“After all it is setting a high value on our conjectures to roast a man alive on account of them.” (MONTAIGNE.)

Who may measure in romance and the drama the presence, the cogent and undeniable power of those same abiding elements of mysticism and mystery, which underlie all human experience, and repeated in myriad forms find their classic expression in the queries of the “Weird Sisters,” ““those elemental avengers without sex or kin””?
“When shall we three meet again,
In thunder, lightning or in rain?
When the hurly burly’s done,
When the battle’s lost and won.”

Are not the mummeries of the witches about the cauldron in Macbeth, and Talbot’s threat pour la Pucelle, “Blood will I draw on thee, thou art a witch,” uttered so long ago, echoed in the wailing cry of La Meffraye in the forests of Machecoul, in the maledictions of Grio, and of the Saga of the Burning Fields?

Their vitality is also clearly shown in their constant use and exemplification by the romance and novel writers who appeal with certainty and success to the popular taste in the tales of spectral terrors. Witness: Farjeon’s “The Turn of the Screw”; Bierce’s “The Damned Thing”; Bulwer’s “A Strange Story”; Cranford’s “Witch of Prague”; Howells’ “The Shadow of a Dream”; Winthrop’s “Cecil Dreeme”; Grusot’s “Night Side of Nature”; Crockett’s Black Douglas; and “The Red Axe”, Francis’ “Lychgate Hall”; Caine’s “The Shadow of a Crime”; and countless other stories, traditions, tales, and legends, written and unwritten, that invite and receive a gracious hospitality on every hand.

CHAPTER III

“A belief in witchcraft had always existed; it was entertained by Coke, Bacon, Hale and even Blackstone. It was a misdemeanor at English common law and made a felony without benefit of clergy by 33 Henry VIII, c. 8, and 5 Eliz., c. 16, and the more severe statute of I Jas. 1, ch. 12.” “Connecticut–Origin of her Courts and Laws” (N.E. States, Vol I, p. 487-488), HAMERSLEY.

“Selden took up a somewhat peculiar and characteristic position. He maintained that the law condemning women to death for witchcraft was perfectly just, but that it was quite unnecessary to ascertain whether witchcraft was a possibility. A woman might not be able to destroy the life of her neighbor by her incantations; but if she intended to do so, it was right that she should be hung.” “Rationalism in Europe” (Vol. 1, p. 123) LECKY.

The fundamental authority for legislation, for the decrees of courts and councils as to witchcraft, from the days of the Witch of Endor to those of Mercy Disborough of Fairfield, and Giles Corey of Salem Farms, was the code of the Hebrews and its recognition in the Gospel dispensations. Thereon rest most of the historic precedents, legislative, ecclesiastical, and judicial.
“Thou shalt not suffer a witch to live.” Exodus xxii, 18.

What law embalmed in ancientry and honored as of divine origin has been more fruitful of sacrifice and suffering? Through the Scriptures, gathering potency as it goes, runs the same grim decree, with widening definitions.
“And the soul that turneth after such as have familiar spirits and after wizards … I will even set my face against that soul and will cut him off from among his people.” Deuteronomy xviii, 10-11.

“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a consulter with familiar spirits, or a wizard, or a necromancer.” Deuteronomy xviii, 10-11.

“Saul had put away those that had familiar spirits, and the wizards out of the land.” Samuel i, 3.

“Now Saul the king of the Hebrews, had cast out of the country the fortune tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets…. Yet did he bid his servants to inquire out for him some woman that was a necromancer, and called up the souls of the dead, that so he might know whether his affairs would succeed to his mind; for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events.” Josephus, Book 6, ch. 14.

“For rebellion is as the sin of witchcraft.” Samuel i, 15-23.
“And I will cut off witchcraft out of the land.” Micah v. 12.
“Many of them also which used curious arts brought their books together and burned them.” Acts xix, 19.
“But there was a certain man called Simon which before time in the same city used sorcery and bewitched the people of Samaria.” Acts viii, 9.
“If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them and cast them into the fire, and they are burned.”[C] John xv, 6.

[Footnote C: In the opinion of the eminent Italian jurist Bartolo, witches were burned alive in early times on this authority.]

These citations make clear the scriptural recognition of witchcraft as a heinous sin and crime. It is, however, necessary to draw a broad line of demarcation between the ancient forms and manifestations which have been brought into view for an illustrative purpose, and that delusion or mania which centered in the theologic belief and teaching that Satan was the arch enemy of mankind, and clothed with such power over the souls of men as to make compacts with them, and to hold supremacy over them in the warfare between good and evil.
The church from its earliest history looked upon witchcraft as a deadly sin, and disbelief in it as a heresy, and set its machinery in motion for its extirpation. Its authority was the word of God and the civil law, and it claimed jurisdiction through the ecclesiastical courts, the secular courts, however, acting as the executive of their decrees and sentences.
Such was the cardinal principle which governed in the merciless attempts to suppress the epidemic in spreading from the continent to England and Scotland, and at last to the Puritan colonies in America, where the last chapter of its history was written.

There can be no better, no more comprehensive modern definition of the crime once a heresy, or of the popular conception of it, than the one set forth in the New England indictments, to wit: “interteining familiarity with Satan the enemy of mankind, and by his help doing works above the course of nature.”
In few words Henry Charles Lea, in his “History of the Inquisition in the Middle Ages”, analyzes the development of the Satanic doctrine from a superstition into its acceptance as a dogma of Christian belief.

“As Satan’s principal object in his warfare with God was to seduce human souls from their divine allegiance, he was ever ready with whatever temptation seemed most likely to effect his purpose. Some were to be won by physical indulgence; others by conferring on them powers enabling them apparently to forecast the future, to discover hidden things, to gratify enmity, and to acquire wealth, whether through forbidden arts or by the services of a familiar demon subject to their orders. As the neophyte in receiving baptism renounced the devil, his pomps and his angels, it was necessary for the Christian who desired the aid of Satan to renounce God. Moreover, as Satan when he tempted Christ offered him the kingdoms of the earth in return for adoration–‘If thou therefore wilt worship me all shall be thine’ (Luke iv, 7)–there naturally arose the idea that to obtain this aid it was necessary to render allegiance to the prince of hell. Thence came the idea, so fruitful in the development of sorcery, of compacts with Satan by which sorcerers became his slaves, binding themselves to do all the evil they could to follow their example. Thus the sorcerer or witch was an enemy of all the human race as well as of God, the most efficient agent of hell in its sempiternal conflict with heaven. His destruction, by any method, was therefore the plainest duty of man.

“This was the perfected theory of sorcery and witchcraft by which the gentle superstitions inherited and adopted from all sides were fitted into the Christian dispensation and formed part of its accepted creed.” (“History of Inquisition in the Middle Ages”, 3, 385, LEA.)

Once the widespread superstition became adapted to the forms of religious faith and discipline, and “the prince of the power of the air” was clothed with new energies, the Devil was taken broader account of by Christianity itself; the sorcery of the ancients was embodied in the Christian conception of witchcraft; and the church undertook to deal with it as a heresy; the door was opened wide to the sweep of the epidemic in some of the continental lands.

In Bamburg and Wurzburg, Geneva and Como, Toulouse and Lorraine, and in many other places in Italy, Germany, and France, thousands were sacrificed in the names of religion, justice, and law, with bigotry for their advocate, ignorance for their judge, and fanaticism for their executioner. The storm of demonism raged through three centuries, and was stayed only by the mighty barriers of protest, of inquiry, of remonstrance, and the forces that crystallize and mold public opinion, which guides the destinies of men in their march to a higher civilization.

The flames burning so long and so fiercely on the continent at first spread slowly in England and Scotland. Sorcery in some of its guises had obtained therein ever since the Conquest, and victims had been burned under the king’s writ after sentence in the ecclesiastical courts; but witchcraft as a compact with Satan was not made a felony until 1541, by a statute of Henry VIII. Cranmer, in his “Articles of Visitation” in 1549, enjoined the clergy to inquire as to any craft invented by the Devil; and Bishop Jewell, preaching before the queen in 1558, said: “It may please your Grace to understand that witches and sorcerers within these last few years are marvelously increased within your Grace’s realm, Your Grace’s subjects pine away even unto the death, their colour fadeth, their flesh rotteth, their speech is benumbed, their senses are bereft.”

The act of 1541 was amended in Queen Elizabeth’s reign, in 1562, but at the accession of James I–himself a fanatic and bigot in religious matters, and the author of the famous “Daemonologie”–a new law was enacted with exact definition of the crime, which remained in force more than a hundred years. Its chief provision was this: “If any person or persons use, practice or exercise any invocation or conjuration of any evil and wicked spirit, or shall consult, covenant with, entertain, employ, feed or reward any evil and wicked spirit to or for any intent or purpose, or take up any dead man, woman, or child out of his, her or their grave, or any other place where the dead body resteth or the skin, bone, or any part of any dead person, to be employed or used in any manner of witchcraft, sorcery, charm, or enchantment, or shall use, practise, or exercise any witchcraft, enchantment, charm, or sorcery, whereby any person shall be killed, destroyed, wasted, consumed, pined or lamed in his or her body or any part thereof: every such offender is a felon without benefit of clergy.”
Under this law, and the methods of its administration, witchcraft so called increased; persecutions multiplied, especially under the Commonwealth, and notably in the eastern counties of England, whence so many of all estates, all sorts and conditions of men, had fled over seas to set up the standard of independence in the Puritan colonies.

Many executions occurred in Lancashire, in Suffolk, Essex, and Huntingdonshire, where the infamous scoundrel “Witch-finder-General” Matthew Hopkins, under the sanction of the courts, was “pricking,” “waking,” “watching,” and “testing” persons suspected or accused of witchcraft, with fiendish ingenuity of indignity and torture. Says James Howell in his “Familiar Letters”, in 1646:
“We have multitudes of witches among us; for in Essex and Suffolk there were above two hundred indicted within these two years, and above the half of them executed.”

“Within the compass of two years (1645-7), near upon three hundred witches were arraigned, and the major part of them executed in Essex and Suffolk only. Scotland swarms with them more and more, and persons of good quality are executed daily.”

Scotland set its seal on witchcraft as a crime by an act of its parliament so early as 1563, amended in 1649. The ministers were the inquisitors and persecutors. They heard the confessions, and inflicted the tortures, and their cruelties were commensurate with the hard and fast theology that froze the blood of mercy in their veins.

The trials were often held by special commissions issued by the privy council, on the petition of a presbytery or general assembly. It was here that those terrible instruments of torture, the caschielawis, the lang irnis, the boot and the pilliewinkis, were used to wring confessions from the wretched victims. It is all a strange and gruesome story of horrors told in detail in the state trial records, and elsewhere, from the execution of Janet Douglas–Lady Glammis–to that of the poor old woman at Dornoch who warmed herself at the fire set for her burning. So firmly seated in the Scotch mind was the belief in witchcraft as a sin and crime, that when the laws against it were repealed in 1736, Scotchmen in the highest stations of church and state remonstrated against the repeal as contrary to the law of God; and William Forbes, in his “Institutes of the Law of Scotland,” calls witchcraft “that black art whereby strange and wonderful things are wrought by a power derived from the devil.”

This glance at what transpired on the continent and in England and Scotland is of value, in the light it throws on the beliefs and convictions of both Pilgrim and Puritan–Englishmen all–in their new domain, their implicit reliance on established precedents, their credulity in witchcraft matters, and their absolute trust in scriptural and secular authority for their judicial procedure, and the execution of the grim sentences of the courts, until the revolting work of the accuser and the searcher, and the delusion of the ministers and magistrates aflame with mistaken zeal vanished in the sober afterthought, the reaction of the public mind and conscience, which at last crushed the machinations of the Devil and his votaries in high places.

SOURCE: The Witchcraft Delusion In Colonial Connecticut 1647-1697: By John M. Taylor (Printed: 1908)

Witchcraft Delusion In Colonial Connecticut 1647-1697 (Part 2); Using the Law

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