The History of Witchcraft in Europe. Брэм Стокер
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the Church Courts; but these had been deprived of their powers by the Reformation, and the only precedent he could find for moving in the matter belonged to the reign of Edward III., and was thus entered on the roll:
‘Ung homme fut prinse en Southwark avec ung teste et ung visaige dung homme morte avec ung lyvre de sorcerie en son male et fut amesné en banke du Roy devant Knyvet Justice, mais nulle indictment fut vers lui, por qui les clerkes luy fierement jurement que jamais ne feroit sorcerie en après, et fut delyvon del prison, et le teste et les lyvres furent arses a Totehyll a les costages du prisonnier.’ (That is: A man was taken in Southwark, with a dead man’s skull and a book of sorcery in his wallet, and was brought up at the King’s Bench before Knyvet Justice; but no indictment was laid against him, for that the clerks made him swear he would meddle no more with sorcery, and the head and the books were burnt at Tothill Fields at the prisoner’s charge.)
But in the following year Parliament passed an Act which defined witchcraft as a capital crime, whether it was or was not exerted to the injury of the lives, limbs, and possessions of the lieges. Thenceforward the persecution of witches took its place among English institutions. During the latter years of Elizabeth’s reign several instances occurred. Thus, on July 25, 1589, three witches were burnt at Chelmsford. The popular mind was gradually familiarized with the idea of witchcraft, and led to concentrate its attention on the individual marks, or characteristics, which were supposed to indicate its professors. Even among the higher classes a belief in its existence became very general, and it is startling to find a man like the learned and pious Bishop Jewell, in a sermon before Queen Elizabeth, saying: ‘It may please your Grace to understand that witches and sorcerers within these last four years are marvellously increased within this 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! I pray God they may never practise further than upon the subject!’ (1598).
The witches in ‘Macbeth’—those weird sisters who met at midnight upon the blasted heath, and in their caldron brewed so deadly a ‘hell-broth’—partake of the dignity of the poet’s genius, and belong to the vast ideal world of his imagination. No such midnight hags crossed the paths of ordinary mortals. The Elizabethan witch, who scared her neighbours in town and village, and flourished on their combined ignorance and superstition, appears, however, in ‘The Merry Wives of Windsor,’ where Master Ford describes ‘the fat woman of Brentford’ as ‘a witch, a quean, an old cozening quean!’ He adds: ‘Have I not forbid her my house? She comes of errands, does she? We are simple men; we do not know what’s brought to pass under the profession of fortune-telling. She works by charms, by spells, by the figure; and such daubery as this is beyond our element.’ Most of Master Ford’s contemporaries, I fear, were, in this matter, ‘simple men.’ Even persons of rank and learning, of position and refinement, were as credulous as their poorer, more ignorant, and more vulgar neighbours; were just as ready to believe that an untaught village crone had made a compact with the devil, and bartered her soul for the right of straddling across a broom or changing herself into a black cat!
Near Warboise, in Huntingdonshire, in 1593, lived two gentlemen of good estate—Mr. Throgmorton and Sir Samuel Cromwell. The former had five daughters, of whom the eldest, Joan, was possessed with a lively imagination, which busied itself constantly with ghosts and witches. On one occasion, when she passed the cottage of an old and infirm woman, known as Mother Samuel, the good dame, with a black cap on her head, was sitting at her door knitting. Mistress Joan exclaimed that she was a witch, hurried home, went into convulsions, and declared that Mother Samuel had bewitched her. In due course, her sisters followed her example, and they too laid the blame of their fits on Mother Samuel. The parents, not less infatuated than the children, lent ready ears to their wild tales, and carried them to Lady Cromwell, who, as a friend of Mrs. Throgmorton, took the matter up right earnestly, and resolved that the supposed witch should be put to the ordeal. Sir Samuel was by no means unwilling; and the children, encouraged by this prompt credulity, let loose their fertile inventions. They declared that Mother Samuel sent a legion of evil spirits to torment them incessantly. Strange to say, these spirits had made known their names, which, though grotesque, had nothing of a demoniac character about them—‘First Smack,’ ‘Second Smack,’ ‘Third Smack,’ ‘Blue,’ ‘Catch,’ ‘Hardname,’ and ‘Pluck’—names invented, of course, by the young people themselves.
At length the aggrieved Throgmorton, summoning all his courage, repaired to Mother Samuel’s humble residence, seized upon the unhappy old crone, and dragged her into his own grounds, where Lady Cromwell and Mrs. Throgmorton and her children thrust long pins into her body to see if they could draw blood. With unmeasured violence, Lady Cromwell tore the old woman’s cap from her head, and plucked out a handful of her gray hair, which she gave to Mrs. Throgmorton to burn, as a charm that would protect her from all further evil practices. Smarting under these injuries, the poor old woman, in a moment of passion, invoked a curse upon her torturers—a curse afterwards remembered against her, though at the time she was allowed to depart. For more than a year her life was made miserable by the incessant persecution inflicted upon her by the two hostile families, who, on their part, declared that her demons brought upon them all kinds of physical ills, prevented their ewes and cows from bearing, and turned the milk sour in the dairy-pans. It so happened that Lady Cromwell was seized with a sudden illness, of which she died, and though some fifteen months had elapsed since the utterance of the curse, on poor Mother Samuel was placed the responsibility. Sir Samuel Cromwell, therefore, felt called upon to punish her for her ill-doing.
By this time the old woman, partly through listening to the incessant repetition of the charges against her, and partly, perhaps, from a weak delight in the notoriety she had attained, had come to believe, or to think she believed, that she was really the witch everybody declared her to be—just as a young versifier is sometimes deluded into a conviction of his poetic genius through unwisely crediting the eulogies of an admiring circle of friends and relatives. On one occasion, she was forcibly conveyed into Mrs. Throgmorton’s house when Joan was in one of her frequently-recurring fits, and ordered to exorcise the demon that was troubling the maid, with the formula: ‘As I am a witch, and the causer of Lady Cromwell’s death, I charge thee, fiend, to come out of her!’ The poor creature did as she was told, and confessed, besides, that her husband and her daughter were her associates in witchcraft, and that all three had sold their souls to the devil. On this confession the whole family were arrested, and sent to Huntingdon Gaol. Soon afterwards they were tried before Mr. Justice Fenner, and put to the torture.
In her agony the old woman confessed anything that was required of her—she was a witch, she had bewitched the Throgmortons, she had caused the death of Lady Cromwell. Her husband and her daughter, stronger-minded, resolutely asserted their innocence. Ignorance, however, would not be denied its victims; all three were sentenced to be hanged, and to have their bodies burned. The daughter, who was young and comely, was regarded compassionately by many persons, and advised to gain at least a respite by pleading pregnancy. She indignantly refused to sacrifice her good name. They might falsely call her a witch, she exclaimed, but they should not be able to say that she had acknowledged herself to be a harlot. Her old mother, however, caught at the idea, and openly asserted that she was with child, the court breaking out into loud laughter, in which she fatuously joined. The three victims suffered on April 7, 1595.
Out of the confiscated property of the Samuels, Sir Samuel Cromwell, as lord of the manor, received a sum of £40, which he converted into an annual rent-charge of 40s. for the endowment of an annual sermon or lecture on the iniquity of witchcraft, to be delivered by a D.D. or B.D. of Queen’s College, Cambridge. This strange memorial of a shameful and ignorant superstition was discontinued early in the eighteenth century.
In 1594, Ferdinando, Earl of Derby, died in and from the firm conviction that he was mortally bewitched, though he had no knowledge of the person who had so bewitched him.
About the same time there lived in an obscure part of Lancashire, not far from Pendle, two families of the names of Dundike and Chattox respectively, who both pretended to enjoy supernatural privileges, and were therefore as bitterly antagonistic as if they had belonged to different political factions. Their neighbours, however, seem to have believed in the superior claims of the head