Chapter III

       Table of Contents

      "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 beforetime 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."3 John xv, 6.

      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