73. Ennemoser (History of Magic), a modern and milder Protestant, excepts to the general denunciations of Pope Innocent ('who assumed this name, undoubtedly, because he wished it to indicate what he really desired to be') by Protestant writers who have used such terms as 'a scandalous hypocrite,' 'a cursed war-song of hell,' 'hangmen's slaves,' 'rabid jailers,' 'bloodthirsty monsters,' &c.; and thinks that 'the accusation which was made against Innocent could only have been justly founded if the pope had not participated in the general belief, if he had been wiser than his time, and really seen that the heretics were no allies of the devil, and that the witches were no heretics.'
74. The complete title is 'MALLEUS MALEFICARUM in tres partes divisus, in quibus I. Concurrentia ad maleficia; II. Maleficiorum effectus; III. Remedia adversus maleficia. Et modus denique procedendi ac puniendi maleficas abunde continetur, præcipue autem omnibus inquisitoribus et divini verbi concionatoribus utilis et necessarius.' The original edition of 1489 is the one quoted by Hauber, Bibliotheca Mag., and referred to by Ennemoser, History of Magic.
75. Ennemoser's History of Magic. Translated by W. Howitt. There are three kinds of men whom witchcraft cannot touch—magistrates; clergymen exercising the pious rites of the Church; and saints, who are under the immediate protection of the angels.
76. Hutchinson's Historical Essay concerning Witchcraft, chap ii.
77. Canterbury Tales. T. Wright's Text. Chaucer, the English Boccaccio in verse, attacks alike with his sarcasms the Church and the female sex.
78. It is still the custom of the Tartar or Thibetian Lamas, or at least of some of them, to scatter charms to the winds for the benefit of travellers. M. Huc's Travels in Tartary, Thibet, &c.
79. The Anatomy of Melancholy, by Democritus junior; edited by Democritus minor. Part i. sect. 2. An equally copious and curious display of learning. Few authors, probably, have been more plagiarised.
80. Sismondi (Literature of the South of Europe) has observed of the greatest epic of the Middle Age, that 'Dante, in common with many fathers of the Church, under the supposition that paganism, in the persons of the infernal gods, represented the fallen angels, has made no scruple to adopt its fables.' Tasso, at a later period, introduces the deities of heathendom. In the Gerusalemme Liberata they sit in council to frustrate the plans and destroy the forces of the Christian leaders before Jerusalem (iv). Ismeno, a powerful magician in the ranks of the Turks, brings up a host of diabolic allies to guard the wood which supplied the infidels with materials for carrying on the siege of the city (xiii.). And the masterpieces of art of Guido or Raffaelle, which excite at once admiration and despair in their modern disciples, consecrated and immortalised the vulgar superstition.
81. So specious a theory must have occurred to, and its propriety will easily be recognised by, the spirit and ghost advocates of the present day.
82. Sadducismus Triumphatus. Considerations about Witchcraft. Sect. xi.
83. 'Jove nondum Barbato.'
84. Milton indignantly exclaims, alluding to this common fancy of the leaders of the Primitive Church, 'Who would think him fit to write an apology for Christian faith to the Roman Senate that could tell them "how of the angels"—of which he must needs mean those in Genesis called the Sons of God—"mixing with women were begotten the devils," as good Justin Martyr in his Apology told them.' (Reformation in England, book i.). And 'Clemens Alexandrinus, Sulpicius Severus, Eusebius, &c., make a twofold fall of angels—one from the beginning of the world; another a little before the deluge, as Moses teacheth us, openly professing that these genii can beget and have carnal copulation with woman' (Anatomy of Melancholy, part i.). Robert Burton gives in his adhesion to the sentiments of Lactantius (xiv. 15). It seems that the later Jewish devils owe their origin (according to the Talmudists, as represented by Pererius in the Anatomy) to a former wife of Adam, called Lilis, the predecessor of Eve.
85. Probably,
'Belial, the dissolutest spirit that fell,
The sensualist; and after Asmodai
The fleshliest Incubus.'—Par. Reg.
86. See Early English Metrical Romances, ed. by Sir H. Ellis.
87. A sufficiently large collection from ancient and modern writers of the facts of inhuman connections may be seen in the Anatomy of Melancholy, part iii. sect. 2. Having repeated the assertions of previous authors proving the fact of intercourses of human with inferior species of animals, Burton fortifies his own opinion of their reality by numerous authorities. If those stories be true, he reasons, that are written of Incubus and Succubus, of nymphs, lascivious fauns, satyrs, and those heathen gods which were devils, those lascivious Telchines of whom the Platonists tell so many fables; or those familiar meetings in our day (1624) and company of witches and devils, there is some probability for it. I know that Biarmannus, Wierus, and some others stoutly deny it ... but Austin (lib. xv. de Civit. Dei) doth acknowledge it. And he refers to Plutarch, Vita Numæ; Wierus, de Præstigiis Dæmon., Giraldus Cambrensis, Malleus Malef., Jacobus Reussus, Godelman, Erastus, John Nider, Delrio, Lipsius, Bodin, Pererius, King James, &c. The learned and curious work of the melancholy Student of Christ Church and Oxford Rector has been deservedly commended by many eminent critics. That 'exact mathematician and curious calculator of nativities' calculated exactly, according to Anthony Wood (Athenæ Oxon.), the period of his own death—1639.
88. The wife of Bath, who had buried only her fifth husband, must appear modest by comparison. Not to mention Seneca's or Martial's assertions or insinuations, St. Jerome was acquainted with the case of a woman who had buried her twenty-second husband, whose conjugal capacity, however, was exceeded by the Dutch wife who, on the testimony of honest John Evelyn, had buried her twenty-fifth husband!
89. See the fourth book of the Discoverie.
90. 'It is written in the legend of St. Bernard,' we are told, 'that a pretty wench that had the use of Incubus his body by the space of six or seven years in Aquitania (being belike weary of him for that he waxed old), would needs go to St. Bernard another while. But Incubus told her if she would so forsake him, he would be revenged upon her. But befal what would, she went to St. Bernard, who took her his staff and bad her lay it in the bed beside her. And, indeed, the devil, fearing the staff or that St. Bernard lay there himself, durst not approach into her chamber that night. What he did afterwards I am uncertain.' This story will not appear so evidential to the reader as Scot seems to infer it to be. If any credit is to be given to the strong insinuations of Protestant divines of the sixteenth