The History of Witchcraft in Europe. Брэм Стокер

to demand of the accused themselves, 'Whether the confessions of those children were true, and admonished them to confess the truth, that they might turn away from the devil unto the living God. At first most of them did very stiffly, and without shedding the least tear, deny it, though much against their will and inclination. After this the children were examined every one by themselves, to see whether their confessions did agree or no; and the commissioners found that all of them, except some very little ones, which could not tell all the circumstances, did punctually agree in their confessions of particulars. In the meanwhile, the commissioners that were of the clergy examined the witches, but could not bring them to any confession, all continuing steadfast in their denials, till at last some of them burst out into tears, and their confession agreed with what the children said; and these expressed their abhorrence of the fact, and begged pardon, adding that the devil, whom they called Locyta, had stopped the mouths of some of them, so loath was he to part with his prey, and had stopped the ears of others. And being now gone from them, they could no longer conceal it, for they had now perceived his treachery.' The Elfdale witches were induced to announce—'We of the province of Elfdale do confess that we used to go to a gravel-pit which lies hard by a cross-way, and there we put on a vest over our heads, and then danced round; and after this ran to the cross-way and called the devil thrice, first with a still voice, the second time somewhat louder, and the third time very loud, with these words, "Antecessor, come and carry us to Blockula." Whereupon immediately he used to appear, but in different habits; but for the most part we saw him in a grey coat and red and blue stockings.154 He had a red beard, a high-crowned hat with linen of divers colours wrapt about it, and long garters about upon his stockings. Then he asked us whether we would serve him with soul and body. If we were content to do so, he set us on a beast which he had there ready, and carried us over churches and high walls, and after all he came to a green meadow where Blockula lies (the Brockenberg in the Hartz forest, as Scott conjectures). We procured some scrapings of altars and filings of church clocks, and then he gave us a horn with a salve in it, wherewith we do anoint ourselves, and a saddle, with a hammer and a wooden nail thereby to fix the saddle. Whereupon we call upon the devil, and away we go.'

Many interrogatories were put. Amongst others, how it was contrived that they could pass up and down chimneys and through unbroken panes of glass (to which it was replied that the devil removes all obstacles); how they were enabled to transport so many children at one time? &c. They acknowledged that 'till of late they had never power to carry away children; but only this year and the last: and the devil did at that time force them to it: that heretofore it was sufficient to carry but one of their own children or a stranger's child with them, which happened seldom: but now he did plague them and whip them if they did not procure him many children, insomuch that they had no peace or quiet for him. And whereas that formerly one journey a week would serve their turn from their own town to the place aforesaid, now they were forced to run to other towns and places for children, and that they brought with them some fifteen, some sixteen children every night.' As to their means of conveyance, they were sometimes men; at other times, beasts, spits, and posts: but a preferable mode was the riding upon goats, whose backs were made more commodious by the use of a magical ointment whenever a larger freight than usual was to be transported. Arrived at Blockula, their diabolical initiation commenced. First they were made to deny their baptism and take an oath of fealty to their new master, to whom they devoted soul and body to serve faithfully. Their new baptism was a baptism of blood: for their lord cut their fingers and wrote their names in blood in his book. After other ceremonies they sit down to a table, and are regaled with not the choicest viands (for such an occasion and from such a host)—broth, bacon, cheese, oatmeal. Dancing and fighting (the latter a peculiarity of the Northern Sabbath) ensue alternately. They indulge, too, in the debauchery of the South: the witches having offspring from their intercourse with the demons, who intermarry and produce a mongrel breed of toads and serpents. As interludes, it may be supposed, to the serious part of the entertainment the fiend would contrive various jokes, affecting to be dead; and, a graver joke, he would bid them to erect a huge building of stone, in which they were to be saved upon the approaching day of judgment. While engaged at this work he threw down the unfinished house about their ears, to the consternation, and sometimes injury, of his vassals.155 Some of the witnesses spoke of a great dragon encircled with flames, and an iron chair; of a vision of a burning pit. The minister of the district gave his evidence that, having been suffering from a painful headache, he could account for the unusual severity of the attack only by supposing that the witches had celebrated one of their infernal dances upon his head while asleep in bed: and one of them, in accordance with this conjecture, acknowledged that the devil had sent her with a sledge-hammer to drive a nail into the temples of the obnoxious clergyman. The solidity of his skull saved him; and the only result was, as stated, a severe pain in his head.

All the persuasive arguments of the examiners could not induce the witches to repeat before them their well-known tricks: because, as they affirmed, 'since they had confessed all they found all their witchcraft was gone: and the devil at this time appeared very terrible with claws on his hands and feet, with horns on his head and a long tail behind, and showed them a pit burning with a hand out; but the devil did thrust 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