The True Story vs. Myth of Witchcraft. William Godwin
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the person down again with an iron fork, and suggested to the witches that if they continued in their confession he would deal with them in the same manner.' These are some of the interesting particulars of this judicial commission as reported by contemporaries. Seventy persons were condemned to death. One woman pleaded (a frequent plea) in arrest of judgment that she was with child; the rest perseveringly denying their guilt. Twenty-three were burned in a single fire at the village of Mohra. Fifteen children were also executed; while fifty-six others, convicted of witchcraft in a minor degree, were sentenced to various punishments: to be scourged on every Sunday during a whole year being a sentence of less severity. The proceedings were brought to an end, it seems, by the fear of the upper classes for their own safety. An edict of the king who had authorised the enquiry now ordered it to be terminated, and the history of the commission was attempted to be involved in silent obscurity. Prayers were ordered in all the churches throughout Sweden for deliverance from the malice of Satan, who was believed to be let loose for the punishment of the land.156 It is remarkable that the incidents of the Swedish trials are chiefly reproductions of the evidence extracted in the courts of France and Germany.
149. Sadducismus Triumphatus, section xvi.X
150. Sadducismus Triumphatus, Part I. sect. 4. Affixed to this work is a Collection of Relations of well-authenticated instances. Glanvil was one of the first Fellows of the recently established Royal Society. He is the author of a philosophical treatise of great merit—the Scepsis Scientifica—a review of which occupies several pages of The Introduction to the Literature of Europe, and which is favourably considered by Hallam. Not the least unaccountable fact in the history and literature of witchcraft is the absurd contradiction involved in the unbounded credulity of writers (who were sceptical on almost
151. It would not be an uninteresting, but it would be a melancholy, task to investigate the reasoning, or rather unreasoning, process which involved such honest men as Richard Baxter in a maze of credulity. While they rejected the principle of the ever-recurring ecclesiastical miracles of Catholicism (so sympathetic as well as useful to ardent faith), their devout imagination yet required the aid of a present supernaturalism to support their faith amidst the perplexing doubts and difficulties of ordinary life, and they gladly embraced the consoling belief that the present evils are the work of the enmity of the devil, whose temporary sovereignty, however, should be overthrown in the world to come, when the faith and constancy of his victims shall be eternally rewarded.
152. This witness finished his evidence by informing the Court that 'after all this, he was very much vexed with a great number of lice, of extraordinary bigness; and although he many times shifted himself, yet he was not anything the better, but would swarm again with them. So that in the conclusion he was forced to burn all his clothes, being two suits of apparel, and then was clear from them.'—Narratives of Sorcery, &c., from the most authentic sources, by Thomas Wright.
153. 'Your parliament,' protest these legislators, 'have thought it their duty on occasion of these crimes, the greatest which men can commit, to make you acquainted with the general and uniform feelings of the people of this province with regard to them; it being moreover a question in which are concerned the glory of God and the relief of your suffering subjects, who groan under their fears from the threats and menaces of this sort of persons, and who feel the effects of them every day in the mortal and extraordinary maladies which attack them, and the surprising damage and loss of their possessions.' They then review the various laws and decrees of Church and State from the earliest times in support of their convictions: they cite the authority of the Church in council and in its most famous individual teachers. Particularly do they insist upon the opinions of St. Augustin, in his City of God, as irrefragable. 'After so many authorities and punishments ordained by human and divine laws, we humbly supplicate your Majesty to reflect once more upon the extraordinary results which proceed from the malevolence of this sort of people; on the deaths from unknown diseases which are often the consequence of their menaces; on the loss of the goods and chattels of your subjects; on the proofs of guilt continually afforded by the insensibility of the marks upon the accused; on the sudden transportation of bodies from one place to another; on the sacrifices and nocturnal assemblies, and other facts, corroborated by the testimony of ancient and modern authors, and verified by so many eyewitnesses, composed partly of accomplices and partly of people who had no interest in the trials beyond the love of truth, and confirmed moreover by the confessions of the accused parties themselves, and that, Sire, with so much agreement and conformity between the different cases, that the most ignorant persons convicted of this crime have spoken to the same circumstances and in nearly the same words as the most celebrated authors who have written about it; all of which may be easily proved to your Majesty's satisfaction by the records of various trials before your parliaments.'—Given in Memoirs of Extraordinary Popular Delusions. Louis XIV., with an unaccustomed care for human life, resisting these forcible arguments, remained firm, and the condemned were saved from the stake.
154. Accommodating himself to modern refinement, the devil usually discards the antiquated horns, hoofs, and tail; and if, as Dr. Mede supposed, 'appearing in human shape, he has always a deformity of some uncouth member or other,' such inconvenient appendages are disguised as much as possible. As Goethe's Mephistopheles explains to his witch:
'Culture, which renders man less like an ape,
Has also licked the devil into shape.'
155. Le Sage's Diable Boiteux, who so obligingly introduces the Spanish student to the secret realities of human life, is, it may be observed, of both a more rational and more instructive temperament than the ordinary demons who appear at the witches' revels to practise their senseless and fantastic rites.
156. Narratives of Sorcery, &c., by Thomas Wright, who quotes the authorised reports. Sir Walter Scott refers to 'An account of what happened in the kingdom of Sweden in the years 1669, 1670, and afterwards translated out of High Dutch into English by Dr. Anthony Horneck, attached to Glanvil's Sadducismus Triumphatus. The translation refers to the evidence of Baron Sparr, ambassador from the court of Sweden to the court of England in 1672, and that of Baron Lyonberg, envoy-extraordinary of the same power, both of whom attest the confessions and execution of the witches. The King of Sweden himself answered the express inquiries of the Duke of Holstein with marked reserve. "His judges and commissioners," he said, "had caused divers men, women, and children to be burnt and executed on such pregnant evidence as was brought before them; but whether the actions confessed and proved against them were real, or only the effect of a strong imagination, he was not as yet able to determine."'
Chapter X.
Witchcraft in the English Colonies in North America—Puritan Intolerance and Superstition—Cotton Mather's 'Late Memorable Providences'—Demoniacal Possession—Evidence given before the Commission—Apologies issued by Authority—Sudden Termination of the Proceedings—Reactionary Feeling against the Agitators—The Salem Witchcraft the last Instance of Judicial Prosecution on a large Scale in Christendom—Philosophers begin to expose the Superstition—Meritorious Labours of Webster, Becker, and others—Their Arguments could reach only the Educated and Wealthy Classes of Society—These only partially Enfranchised—The Superstition continues to prevail among the Vulgar—Repeal of the Witch Act in England in 1736—Judicial and Popular Persecutions