There were other details, however, which excited considerable discussion. One of the most striking of these was the transportation of witches through the air. That an old woman could be carried some hundreds of miles in a few minutes on a broomstick or a goat, or in any other way the Devil might select, would, in the present day, be regarded as so essentially and grotesquely absurd, that it is probable that no conceivable amount of testimony would convince men of its reality. At the period of which I am writing, this rationalistic spirit did undoubtedly exist in a few minds; for it is noticed, though with extreme contempt, by some of the writers on the subject, who treated it as a manifest mental aberration; but it had not yet assumed any importance. The measure of probability was still essentially theological; and the only question that was asked was, how far the narratives conformed with the theological conception of a spirit. On this point there seemed, at first sight, much difficulty, and considerable ingenuity was applied to elucidating it. Satan, it was remembered, had borne Christ through the air, and placed him on a pinnacle of the temples and therefore, said St. Thomas Aquinas, if he could do this to one body he could do it to all. The prophet Habakkuk had been transported by a spirit from Judea to Babylon, and Philip the Evangelist had been the object of a similar miracle. St. Paul had likewise been carried, perhaps in the body, into the third heaven.
This evidence was ample and conclusive; but other per plexing difficulties arose. Nothing in the witch trials was more minutely described than the witches' Sabbath, and many hundreds of women had been burnt alive for attending it. Occasionally, however, it happened that, when a woman had been condemned on this charge by her own confession, or by the evidence of other witches, her husband came forth and swore that his wife had not left his side during the night in question. The testimony of so near a relative might, perhaps, be explained by perjury; but other evidence was adduced which it was more difficult to evade. It was stated that women were often found lying in a state of trance, insensible to pain, and without the smallest sign of life; that, after a time, their consciousness returned, and that they then confessed that they had been at the witches' Sabbath. These statements soon attracted the attention of theologians, who were much divided in their judgments. Some were of opinion that the witch was laboring under a delusion of the Devil; but they often added that, as the delusion originated in a compact, she should, notwithstanding, be burned. Others suggested a bolder and very startling explanation. That the same portion of matter cannot be in two places at once, is a proposition which rests entirely on the laws of nature; but those laws have no existence for the miraculous; and the miracle of transubstantiation seems to destroy all the improbability of the pluri-presence of a human body. At all events, the Devil might furnish, for the occasion, a duplicate body in order to baffle the ministers of justice. This latter opinion became extremely popular among theologians; and two famous Catholic miracles were triumphantly quoted in its support St. Ambrose was, on one occasion, celebrating mass in a church at Milan, when he suddenly paused in the midst of the service. His head sank upon the altar, and he remained motionless, as in a trance, for the space of three hours. The congregation waited silently for the benediction. At last the consciousness of the saint returned, and he assured his hearers that he had been officiating at Tours at the burial of St. Martin, a statement which was, of course, in a few days verified. A similar miracle was related of St. Clement. This early saint, in the midst of a mass at Rome, was called away to consecrate a church at Pisa. His body, or an angel who had assumed its form, remained at Rome; but the saint was at the same time present at Pisa, where he left some drops of blood upon the marble for a memorial of the miracle.71 On the whole, the most general opinion seems to have been, that the witches were sometimes transported to the Sabbath in body, and sometimes in spirit; and that devils occasionally assumed their forms in order to baffle the sagacity of the judges.72
Another important and much discussed department, was the connection between evil spirits and animals. That the Devil could assume the form of any animal73 he pleased, seems to have been generally admitted; and it presented no difficulty to those who remembered that the first appearance of that personage on earth was as a serpent, and that on one occasion a legion of devils had entered into a herd of swine. St. Jerome also assures us that, in the desert, St. Antony had met a centaur and a faun—a little man with horns growing from his forehead—who were possibly devils;74 and, at all events, at a later period, the lives of the saints represent evil spirits in the form of animals as not unfrequent. Lycanthropy, however, or the transformation of witches into wolves, presented more difficulty. The history of Nebuchadnezzar and the conversion of Lot's wife, were, it is true, eagerly alleged in support of its possibility; but it was impossible to forget that St. Augustine appeared to regard lycanthropy as a fable, and that a canon of the council of Ancyra had emphatically condemned the belief. On the other hand, there was no opinion more universally held among the ancients. It had been accepted by many of the greatest and most orthodox theologians, by the inquisitors who were commissioned by the popes, and by the law courts of most countries. The evidence on which it rested was very curious and definite. If the witch was wounded in the form of an animal, she retained that wound in her human form, and hundreds of such cases were alleged before the tribunals. Sometimes the hunter, having severed the paw of his assailant, retained it as a trophy; but when he opened his bag, he discovered in it only a bleeding hand, which he recognised as the hand of his wife.75
The last class of anecdotes I shall notice is that which appears to have grown out of the Catholic conception of celibacy. I mean the accounts of the influence of witchcraft upon the passions.
It is not difficult to conceive the order of ideas that produced that passionate horror of the fair sex which is such a striking characteristic of old Catholic theology. Celibacy was universally regarded as the highest form of virtue, and in order to make it acceptable, theologians exhausted all the resources of their eloquence in describing the iniquity of those whose charms had rendered it so rare. Hence, the long and fiery disquisitions on the unparalleled malignity the inconceivable subtlety, the frivolity, the unfaithfulness, the unconquerably evil propensities of women, which were the terror of one age, and which became the amusement of the next. It is not very easy to read these diatribes with perfect gravity; but they acquire a certain melancholy significance from the fact, that the teaching they represent had probably a considerable influence in predisposing men to believe in witches, and also in producing the extreme callousness with which the sufferings of the victims were contemplated. The question why the immense majority of those who were accused of sorcery should be women, early attracted attention; and it was generally answered, not by the sensibility of their nervous constitution, and by their consequent liability to religous monomania and epidemics, but by the inherent wickedness of the sex. There was no subject on which the old writers expatiated with more indignant eloquence, or with more copious illustration.76 Cato, they said, had declared that ‘if the world were only free from women, men would not be without the converse of the gods.’ Cicero had said, that ‘many motives will urge men to one crime, but that one passion will impel women to all crimes.’ Solomon, whose means of observation had in this respect been exceedingly extensive, had summed up his experience in a long series of the most crushing apophthegms. Chrysostom only interpreted the general sentiment of the Fathers, when he pronounced woman to be ‘a necessary evil, a natural temptation, a desirable calamity, a domestic peril, a deadly fascination, and a painted ill.’ Doctor after doctor echoed the same lugubrious strain, ransacked the pages of history for illustrations of the enormities of the sex, and marshalled the ecclesiastical testimonies on the subject with the most imperturbable ear nestness and solemnity. Men who had most seriously formed this estimate of the great majority of women; who esteemed celibacy the highest of virtues, and every temptation to abandon it the direct consequence of Satanic presence; came, by a very natural process, to regard all the ‘phenomena of love’ as most especially under the influence of the Devil. Hence, those wild gleams of strange and grotesque romance which, from time to time, light up the literature of witchcraft. Incubi and succubi were for ever wandering among mankind, alluring by more than human charms the unwary to their destruction, and laying plots which were but too often successful against the virtue of the saints. Sometimes, the witches kindled in the monastic breast a more terrestrial fire; and men told, with bated breath, how, under the spell