The Superst.i.tions of Witchcraft.

by Howard Williams.

PART I.

EARLIER FAITH.

CHAPTER I.

The Origin, Prevalence, and Variety of Superst.i.tion--The Belief in Witchcraft the most horrid Form of Superst.i.tion--Most flourishing in the Sixteenth and Seventeenth Centuries--The Sentiments of Addison, Blackstone, and the Lawyers of the Eighteenth Century upon the Subject--Chaldean and Persian Magic--Jewish Witchcraft--Its important Influence on Christian and Modern Belief--Greek Pharmacy and Sorcery--Early Roman Laws against Conjuration and Magic Charms--Crimes perpetrated, under the Empire, in connection with Sorceric Practices--The general Persecution for Magic under Valentinian and Valens--German and Scandinavian Sagae--The probable Origin of the general Belief in an Evil Principle.

Superst.i.tion, the product of ignorance of causes, of the p.r.o.neness to seek the solution of phenomena out of and beyond nature, and of the consequent natural but unreasoning dread of the Unknown and Invisible (ignorantly termed the supernatural), is at once universal in the extent, and various in the kinds, of its despotism. Experience and reason seem to prove that, inherent to and apparently coexistent with the human mind, it naturally originates in the const.i.tution of humanity: in ignorance and uncertainty, in an instinctive doubt and fear of the _Unknown_. Accident may moderate its power among particular peoples and persons; and there are always exceptional minds whose natural temper and exercise of reason are able to free them from the servitude of a delusive imagination. For the ma.s.s of mankind, the germ of superst.i.tion, prepared to a.s.sume always a new shape and sometimes fresh vigour, is indestructible. The severest a.s.saults are ineffectual to eradicate it: hydra-like, far from being destroyed by a seeming mortal stroke, it often raises its many-headed form with redoubled force.

It will appear more philosophic to deplore the imperfection, than to deride the folly of human nature, when the fact that the superst.i.tious sentiment is not only a result of mere barbarism or vulgar ignorance, to be expelled of course by civilisation and knowledge, but is indigenous in the life of every man, barbarous or civilised, pagan or Christian, is fully recognised. The enlightening influence of science, as far as it extends, is irresistible; and its progress within certain limits seems sure and almost omnipotent. But it is unfortunately limited in the extent of its influence, as well as uncertain in duration; while reason enjoys a feeble reign compared with ignorance and imagination.[1] If it is the great office of history to teach by experience, it is never useless to examine the causes and the facts of a mischievous creed that has its roots deep in the ignorant fears of mankind; but against the recurrence of the fatal effects of fanaticism apparent in the earliest and latest records of the world, there can be no sufficient security.

[1] That 'speculation has on every subject of human enquiry three successive stages; in the first of which it tends to explain the phenomena by supernatural agencies, in the second by metaphysical abstractions, and in the third or final state, confines itself to ascertaining their laws of succession and similitude' (_System of Logic_, by J. S.

Mill), is a generalisation of Positive Philosophy, and a theory of the Science of History, consistent probably with the progress of knowledge among philosophers, but is scarcely applicable to the ma.s.s of mankind.

Dreams, magic terrors, miracles, witches, ghosts, portents, are some of the various forms superst.i.tion has invented and magnified to disturb the peace of society as well as of individuals. The most extravagant of these need not be sought in the remoter ages of the human race, or even in the 'dark ages' of European history: they are sufficiently evident in the legislation and theology, as well as in the popular prejudices of the seventeenth century.

The belief in the _infernal_ art of witchcraft is perhaps the most horrid, as it certainly is the most absurd, phenomenon in the religious history of the world. Of the millions of victims sacrificed on the altars of religion this particular delusion can claim a considerable proportion. By a moderate computation, nine millions have been burned or hanged since the establishment of Christianity.[2] Prechristian antiquity experienced its tremendous power, and the primitive faith of Christianity easily accepted and soon developed it. It was reserved, however, for the triumphant Church to display it in its greatest horrors: and if we deplore the too credulous or accommodative faith of the early militant Church or the unilluminated ignorance of paganism, we may still more indignantly denounce the cruel policy of Catholicism and the barbarous folly of Protestant theology which could deliberately punish an impossible crime. It is the reproach of Protestantism that this persecution was most furiously raging in the age that produced Newton and Locke. Compared with its atrocities even the Marian burnings appear as nothing: and it may well be doubted whether the fanatic zeal of the 'b.l.o.o.d.y Queen,'

is no less contemptible than the credulous barbarity of the judges of the seventeenth century. The period 1484 (the year in which Innocent VIII. published his famous 'Witch Hammer' signally ratified 120 years later by the Act of Parliament of James I. of England) to 1680 might be characterised not improperly as the era of devil-worship; and we are tempted almost to embrace the theory of Zerdusht and the Magi and conceive that Ahriman was then superior in the eternal strife; to imagine the _Evil One_, as in the days of the Man of Uz, 'going to and fro in the earth, and walking up and down in it.' It is come to that at the present day, according to a more rational observer of the seventeenth century, that it is regarded as a part of religion to ascribe great wonders to the devil; and those are taxed with infidelity and perverseness who hesitate to believe what thousands relate concerning his power. Whoever does not do so is accounted an atheist because he cannot persuade himself that there are two G.o.ds, the one good and the other evil[3]--an a.s.sertion which is no mere hyperbole or exaggeration of a truth: there is the certain evidence of facts as well as the concurrent testimony of various writers.

[2] According to Dr. Sprenger (_Life of Mohammed_). Cicero's observation that there was no people either so civilised or learned, or so savage and barbarous, that had not a belief that the future may be predicted by certain persons (De Divinatione, i.), is justified by the faith of Christendom, as well as by that of paganism; and is as true of witchcraft as it is of prophecy or divination.

[3] Dr. Balthazar Becker, Amsterdam, 1691, quoted in Mosheim's _Inst.i.tutes of Ecclesiastical History_, ed. Reid.

Those (comparatively few) whose reason and humanity alike revolted from a horrible dogma, loudly proclaim the prevailing prejudice. Such protests, however, were, for a long time at least, feeble and useless--helplessly overwhelmed by the irresistible torrent of public opinion. All cla.s.ses of society were almost equally infected by a plague-spot that knew no distinction of cla.s.s or rank. If theologians (like Bishop Jewell, one of the most esteemed divines in the Anglican Church, publicly a.s.serting on a well known occasion at once his faith and his fears) or lawyers (like Sir Edward c.o.ke and Judge Hale) are found unmistakably recording their undoubting conviction, they were bound, it is plain, the one cla.s.s by theology, the other by legislation. Credulity of so extraordinary a kind is sufficiently surprising even in theologians; but what is to be thought of the deliberate opinion of unbia.s.sed writers of a recent age maintaining the possibility, if not the actual occurrence, of the facts of the belief?

The deliberate judgment of Addison, whose wit and preeminent graces of style were especially devoted to the extirpation of almost every sort of popular folly of the day, could declare: 'When I hear the relations that are made from all parts of the world, not only from Norway and Lapland, from the East and West Indies, but from every particular nation in Europe, I cannot forbear thinking that there is such an intercourse and commerce with evil spirits as that which we express by the name of witchcraft.... In short, when I consider the question whether there are such persons in the world as those we call witches, my mind is divided between two opposite opinions; or rather, to speak my thoughts freely, I believe in general that there is and has been such a thing as witchcraft, but at the same time can give no credit to any particular modern instance of it.'[4]

Evidence, if additional were wanted, how deference to authority and universal custom may subdue the reason and understanding. The language and decision of Addison are adopted by Sir W. Blackstone in 'Commentaries on the Laws of England,' who shelters himself behind that celebrated author's sentiment; and Gibbon informs us that 'French and English lawyers of the present age [the latter half of the last century] allow the _theory_ but deny the _practice_ of witchcraft'--influenced doubtless by the spirit of the past legislation of their respective countries. In England the famous enactment of the subservient parliament of James I.

against the crimes of sorcery, &c., was repealed in the middle of the reign of George II., our laws sanctioning not 130 years since the popular persecution, if not the legal punishment.

[4] _Spectator_, No. 117. The sentiments of Addison on a kindred subject are very similar. Writing about the vulgar ghost creed, he adds these remarkable words: 'At the same time I think a person who is thus terrified with the imagination of ghosts and spectres much more reasonable than one who, contrary to the reports of all historians, sacred and profane, ancient and modern, and to the traditions of all nations, thinks the appearance of spirits fabulous and groundless. Could not I give myself up to the general testimony of mankind, I should to the relations of particular persons who are now living, and whom I cannot distrust in other matters of fact.' Samuel Johnson (whose prejudices were equalled only by his range of knowledge) proved his faith in a well-known case, if afterwards he advanced so far as to consider the question as to the reality of 'ghosts' as _undecided_. Sir W. Scott, who wrote when the profound metaphysical inquiries of Hume had gained ground (it is observable), is quite sceptical.

The origin of witchcraft and the vulgar diabolism is to be found in the rude beginnings of the religious or superst.i.tious feeling which, known amongst the present savage nations as Fetishism, probably prevailed almost universally in the earliest ages; while that of the sublimer magic is discovered in the religious systems of the ancient Chaldeans and Persians. Chaldea and Egypt were the first, as far as is known, to cultivate the science of magic: the former people long gave the well-known name to the professional practisers of the art. Cicero (_de Divinatione_) celebrates, and the Jewish prophets frequently deride, their skill in divination and their modes of incantation. The story of Daniel evidences how highly honoured and lucrative was the magical or divining faculty. The Chazdim, or Chaldeans, a priestly caste inhabiting a wide and level country, must have soon applied themselves to the study, so useful to their interests, of their brilliant expanse of heavens. By a prolonged and 'daily observation,' considerable knowledge must have been attained; but in the infancy of the science astronomy necessarily took the form of an empirical art which, under the name of astrology, engaged the serious attention and perplexed the brains of the mediaeval students of science or magic (nearly synonymous terms), and which still survives in England in the popular almanacks. The natural objects of veneration to the inhabitants of a.s.syria were the glorious luminaries of the sun and moon; and if their worship of the stars and planets degenerated into many absurd fancies, believing an intimate connection and subordination of human destiny to celestial influences, it may be admitted that a religious sentiment of this kind in its primitive simplicity was more rational, or at least sublime, than most other religious systems.

It is not necessary to trace the oriental creeds of magic further than they affected modern beliefs; but in the divinities and genii of Persia are more immediately traced the spiritual existences of Jewish and Christian belief. From the Persian priests are derived both the name and the practice of magic. The Evil Principle of the Magian, of the later Jewish, and thence of the western world, originated in the system (claiming Zoroaster as its founder), which taught a duality of G.o.ds. The philosophic lawgiver, unable to penetrate the mystery of the empire of evil and misery in the world, was convinced that there is an equal and antagonistic power to the representative of light and goodness.

Hence the continued eternal contention between Ormuzd with the good spirits or genii, Amchaspands, on one side, and Ahriman with the Devs (who may represent the infernal crew of Christendom) on the other. Egypt, in the Mosaic and Homeric ages, seems to have attained considerable skill in magic, as well as in chymistry and astrology. As an abstruse and esoteric doctrine, it was strictly confined to the priests, or to the favoured few who were admitted to initiation. The magic excellence of the magicians, who successfully emulated the miracles of Moses, was apparently a.s.sisted by a legerdemain similar to that of the Hindu jugglers of the present day.[5]

[5] The names of two of these magicians, Jannes and Jambres, have been preserved by revelation or tradition.

In Persian theology, the shadowy idea of the devil of western Asia was wholly different from the grosser conception of Christendom. Neither the evil principle of Magianism nor the witch of Palestine has much in common with the Christian. 'No contract of subjection to a diabolic power, no infernal stamp or sign of such a fatal league, no revellings of Satan and his hags,'[6] no such materialistic notions could be conformable to the spirit of Judaism or at least of Magianism. It is not difficult to find the cause of this essential dissimilarity. A simple unity was severely inculcated by the religion and laws of Moses, which permitted little exercise of the imagination: while the Magi were equally severe against idolatrous forms. A monstrous idea, like that of 'Satan and his hags,' was impossible to them. Christianity, the religion of the West, has received its _corporeal_ ideas of demonology from the divinities and demons of heathenism. The Satyri and Fauni of Greece and Rome have suggested in part the form, and perhaps some of the characteristics, of the vulgar Christian devil. A knowledge of the arts of magic among the Jews was probably derived from their Egyptian life, while the Bedouins of Arabia and Syria (kindred peoples) may have instilled the less scientific rites of Fetishism. It is in the early accounts of that people that sorcery, whatever its character and profession, with the allied arts of divination, necromancy, incantations, &c., appears most flourishing. The Mosaic penalty, 'Thou shalt not suffer a witch to live,' and the comprehensive injunction, 'There shall not be found among you that maketh his son or his daughter to pa.s.s through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer,' indicate at once the extent and the horror of the practice. Balaam (that equivocal prophet), on the border-land of Arabia and Palestine, was courted and dreaded as a wizard who could perplex whole armies by means of spells. His fame extended far and wide; he was summoned from his home beyond the Euphrates in the mountains of Mesopotamia by the Syrian tribes to repel the invading enemy.

This great magician was, it seems, universally regarded as 'the rival and the possible conqueror of Moses.'[7]

[6] Sir W. Scott, _Letters on Demonology_.

[7] Dean Stanley's _Lectures on the Jewish Church_.

About the time when the priestly caste had to yield to a profane monarchy, the forbidden practices were so notorious and the evil was of such magnitude, that the newly-elected prince 'ejected'

(as Josephus relates) 'the fortune-tellers, necromancers, and all such as exercised the like arts.' His interview with the witch has some resemblance to modern _diablerie_ in the circ.u.mstances.

Reginald Scot's rationalistic interpretation of this scene may be recommended to the commentating critics who have been so much at a loss to explain it. He derides the received opinion of the woman of Endor being an agent of the devil, and ignoring any mystery, believes, 'This Pythonist being a _ventriloqua_, that is, speaking as it were from the bottom of her belly, did cast herself into a trance and so abused Saul, answering to Saul in Samuel's name in her counterfeit hollow voice.[8] An inst.i.tution very popular with the Jews of the first temple, often commemorated in their scriptures--the schools of the prophets--was (it is not improbable) of the same kind as the schools of Salamanca and Salerno in the middle ages, where magic was publicly taught as an abstruse and useful science; and when Jehu justifies his conduct towards the queen-mother by bringing a charge of witchcraft, he only antic.i.p.ates an expedient common and successful in Europe in the sixteenth and seventeenth centuries.

A Jewish prophet a.s.serts of the Babylonian kings, that they were diligent cultivators of the arts, reproaching them with practising against the holy city.

[8] _Discoverie of Witchcraft_, lib. viii. chap. 12. The contrivance of this illusion was possibly like that at Delphi, where in the centre of the temple was a chasm, from which arose an intoxicating smoke, when the priestess was to announce divine revelations. Seated over the chasm upon the tripod, the Pythia was inspired, it seems, by the soporific and maddening drugs.

Yet if we may credit the national historian (not to mention the common traditions), the Chaldean monarch might have justly envied, if he could scarcely hope to emulate, the excellence of a former prince of his now obscure province. Josephus says of Solomon that, amongst other attainments, 'G.o.d enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated, and he left behind him the manner of using exorcisms by which they drive away demons so that they never return.'[9] The story of Daniel is well known. In the captivity of the two tribes carried away into an honourable servitude he soon rose into the highest favour, because, as we are informed, he excelled in a divination that surpa.s.sed all the art of the Chaldeans, themselves so famous for it. The inspired Jew had divined a dream or vision which puzzled 'the magicians, and the astrologers, and the sorcerers, and the Chaldeans,'

and immediately was rewarded with the greatest gift at the disposal of a capricious despot. Most of the apologetic writers on witchcraft, in particular the authors of the 'Malleus Maleficarum,' accept the a.s.sertion of the author of the history of Daniel that Nebuchadnezzar was 'driven from men, and did eat gra.s.s as oxen,' in its apparent sense, expounding it as plainly declaring that he was corporeally metamorphosed into an ox, just as the companions of Ulysses were transformed into swine by the Circean sorceries.

[9] _Antiquities_, book viii. 2. Whiston's transl.

The Jewish ideas of good or at least evil spirits or angels were acquired during their forced residence in Babylon, whether under a.s.syrian or Persian government. At least 'Satan' is first discovered unmistakably in a personal form in the poem of Job, a work p.r.o.nounced by critics to have been composed after the restoration. In the Mosaic cosmogony and legislation, the writer introduces not, expressly or impliedly, the existence of an evil principle, unless the serpent of the Paradisaic account, which has been rather arbitrarily so metamorphosed, represents it;[10]

while the expressions in books vulgarly reputed before the conquest are at least doubtful. From this time forward (from the fifth century B.C.), says a German demonologist, as the Jews lived among the admirers of Zoroaster, and thus became acquainted with their doctrines, are found, partly in contradiction to the earlier views of their religion, many tenets prevailing amongst them the origin of which it is impossible to explain except by the operation of the doctrines of Zoroaster: to these belongs the general acceptance of the theory of Satan, as well as of good and bad angels.[11] Under Roman government or va.s.salage, sorceric practices, as they appear in the Christian scriptures, were much in vogue. Devils or demons, and the 'prince of the devils,'

frequently appear; and the _demoniacs_ may represent the victims of witchcraft. The Talmud, if there is any truth in the a.s.sertions of the apologists of witchcraft, commemorates many of the most virtuous Jews accused of the crime and executed by the procurator of Judea.[12] Exorcism was a very popular and lucrative profession.[13] Simon Magus the magician (_par excellence_), the impious pretender to miraculous powers, who 'bewitched the people of Samaria by his sorceries,' is celebrated by Eusebius and succeeding Christian writers as the fruitful parent of heresy and sorcery.

[10] Some ingenious remarks on the subject of the serpent, &c., may be found in _Eastern Life_, part ii. 5, by H.

Martineau.

[11] Horst, quoted in Ennemoser's _History of Magic_. It has been often remarked as a singular phenomenon, that the 'chosen people,' so prompt in earlier periods on every occasion to idolatry and its cruel rites, after its restoration under Persian auspices, has been ever since uniformly opposed, even fiercely, to any sign contrary to the unity of the Deity. But the Magian system was equally averse to idolatry.

[12] Bishop Jewell (_Apology for the Church of England_) states that Christ was accused by the malice of his countrymen of being a juggler and wizard--_praestigiator et maleficus_. In the apostolic narrative and epistles, sorcery, witchcraft, &c., are crimes frequently described and denounced. The Sadducean sect alone denied the existence of demons.

[13] The common belief of the people of Palestine in the transcendent power of exorcism is ill.u.s.trated by a miracle of this sort, gravely related by Josephus. It was exhibited before Vespasian and his army. 'He [Eleazar, one of the professional cla.s.s] put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac; after which he drew out the demon through his nostrils: and when the man fell down immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.

And when Eleazar would demonstrate to the spectators that he had such power, he set a little way off a cup or basin full of water, and commanded the demon as he went out of the man to overturn it, and thereby to let the spectators know he had left the man.' This performance was received with contempt or credulity by the spectators according to their faith: but the credulity of the believers could hardly exceed that of a large number of educated people, who in our own generation detect in the miracles of animal magnetism, or the legerdemain of jugglers, an infernal or supernatural agency.

That witchcraft, or whatever term expresses the criminal practice, prevailed among the worshippers of Jehovah, is evident from the repeated anathemas both in their own and the Christian scriptures, not to speak of traditional legends; but the Hebrew and Greek expressions seem both to include at least the use of drugs and perhaps of poison.[14] The Jewish creed, as exposed in their scriptures, has deserved a fame it would not otherwise have, because upon it have been founded by theologians, Catholic and Protestant, the arguments and apology for the reality of witchcraft, derived from the sacred writings, with an ingenuity only too common and successful in supporting peculiar prejudices and interests even of the most monstrous kind.[15]

[14] _Chashaph_ and _Pharmakeia._ Biblical critics are inclined, however, to accept in its strict sense the translation of the Jacobian divines. 'Since in the LXX.,'

says Parkhurst, the lexicographer of the N.T., 'this noun [pharmakeia] and its relatives always answer to some Hebrew word that denotes some kind of their magical or conjuring tricks; and since it is too notorious to be insisted upon, that such infernal practices have always prevailed, and do still prevail in idolatrous countries, I prefer the other sense of incantation.'

[15] A sort of ingenuity much exercised of late by 'sober brows approving with a text' the inst.i.tution of slavery: _divine_, according to them; _the greatest evil that afflicts mankind_, according to Alexander von Humboldt. See _Personal Narrative_.

In examining the phenomenon as it existed among the Greeks and Romans, it will be remarked that, while the Greeks seem to have mainly adopted the ideas of the East, the Roman superst.i.tion was of Italian origin. Their respective expressions for the predictive or presentient faculty (_manteia_ and _divinatio_), as Cicero is careful to explain, appear to indicate its different character with those two peoples: the one being the product of a sort of madness, the other an elaborate and divine skill. Greek traditions made them believe that the magic science was brought from Egypt or Asia by their old philosophic and legislating sages. Some of the most eminent of the founders of philosophic schools were popularly accused of encouraging it. Pythagoras (it is the complaint of Plato) is said to have introduced to his countrymen an art derived from his foreign travels; a charge which recalls the names of Roger Bacon, Albertus Magnus, Galileo, and others, who had to pay the penalty of a premature knowledge by the suspicion of their cotemporaries. Xenophanes is said to be the only one of the philosophers who admitted the existence or providence of the G.o.ds, and at the same time entirely discredited divination. Of the Stoics, Panaetius was the only one who ventured even to doubt. Some gave credit to one or two particular modes only, as those of dreams and frenzy; but for the most part every form of this sort of divine revelation was implicitly received.[16]

[16] Cicero, in his second book _De Divinatione_, undertakes to refute the arguments of the Stoics, 'the force of whose mind, being all turned to the side of morals, unbent itself in that of religion.' The divining faculty is divisible generally into the artificial and the natural.

The science of magic proper is developed in the later schools of philosophy, in which Oriental theology or demonology was largely mixed. Apollonius of Tyana, a modern Pythagorean, is the most famous magician of antiquity. This great miracle-worker of paganism was born at the commencement of the Christian era; and it has been observed that his miracles, though quite independent of them, curiously coincide both in time and kind with the Christian.[17] According to his biographer Philostratus, this extraordinary man (whose travels and researches extended, we are a.s.sured, over the whole East even into India, through Greece, Italy, Spain, northern Africa, Ethiopia, &c.) must have been in possession of a scientific knowledge which, compared with that of his cotemporaries, might be deemed almost supernatural.

Extraordinary attainments suggested to him in later life to excite the awe of the vulgar by investing himself with magical powers. Apollonius is said to have a.s.sisted Vespasian in his struggle for the throne of the Caesars; afterwards, when accused of raising an insurrection against Domitian, and when he had given himself up voluntarily to the imperial tribunal at Rome, he escaped impending destruction by the exertion of his superhuman art.

[17] The proclamation of the birth of Apollonius to his mother by Proteus, and the incarnation of Proteus himself, the chorus of swans which sang for joy on the occasion, the casting out of devils, raising the dead, and healing the sick, the sudden appearances and disappearances of Apollonius, his adventures in the cave of Trophonius, and the sacred voice which called him at his death, to which may be added his claim as a teacher having authority to reform the world, 'cannot fail to suggest,' says a writer in the _Dictionary of Greek and Roman Biography_, &c., ed. by Dr.

W. Smith, 'the parallel pa.s.sages in the Gospel history.'

Of the incantations, charms, and magic compounds in the practice of Greek witchcraft, numerous examples occur in the tragic and comic poetry of Greece; and the _philtres_, or love-charms, of Theocritus are well known. The names of Colchis, Chaldea, a.s.syria, Iberia, Thrace, may indicate the origin of a great part of the h.e.l.lenic sorceries. Yet, if the more honourable science may have been of foreign extraction, h.e.l.las was not without something of the sorcery of modern Europe. The infernal G.o.ddess Hecate, of Greek celebrity, is the omnipotent patroness of her modern Christian slaves; and she presides at the witch meetings of Christendom with as much solemnity but with far greater malice. Originally of celestial rank, by a later metamorphosis connected, if not personally identical with, Persephone, the Queen of Hades, Hecate was invested with many of the characteristic attributes of a modern devil, or rather perhaps of a witch. The triple G.o.ddess, in her various shapes, wandered about at night with the souls of the dead, terrifying the trembling country people by apparitions of herself and infernal satellites, by the horrible whining and howls of her h.e.l.lhounds which always announced her approach. She frequented cross-roads, tombs, and melancholy places, especially delighting in localities famous for deeds of blood and murder. The hobgoblins, the various malicious demons and spirits, who provoked the lively terrors of the mediaeval peoples, had some prototypes in the fairy-land of Greece, in the Hecatean hobgoblins (like the Latin larvae, &c.), Empusa, Mormo, and other products of an affrighted imagination familiar to the students of Greek literature in the comic pages of Aristophanes.[18] From the earliest literary records down to the latest times of paganism as the state religion, from the times of the Homeric Circe and Ulysses (the latter has been recognised by many as a genuine wizard) to the age of Apollonius or Apuleius, magic and sorcery, as a philosophical science or as a vulgar superst.i.tion, had apparently more or less distinctly a place in the popular mythology of old Greece. But in the pagan history of neither Greece nor Rome do we read of holocausts of victims, as in Christian Europe, immolated on the altars of a horrid superst.i.tion.[19] The occasion of the composition of the treatise by Apuleius 'On Magic' is somewhat romantic. On his way to Alexandria, the philosopher, being disabled from proceeding on the journey, was hospitably received into the mansion of one Sicinius Pontia.n.u.s. Here, during the interesting period of his recovery, he captivated, or was captivated by, the love of his host's mother, a wealthy widow, and the lovers were soon united by marriage. Pudentilla's relatives, indignant at the loss of a much-coveted, and perhaps long-expected fortune, brought an action against Apuleius for having gained her affection by means of spells or charms. The cause was heard before the proconsul of Africa, and the apology of the accused labours to convince his judges that a widow's love might be provoked without superhuman means.[20]