It will be observed that we have not been anxious to decide upon the limits of probability on this question. It is not necessary for us to ascertain in what degree the power of Satan was at liberty to display itself during the Jewish dispensation, or down to what precise period in the history of the Christian Church cures of demoniacal possession or similar displays of miraculous power may have occurred. We have avoided controversy on that head, because it comprehends questions not more doubtful than unedifying. Little benefit could arise from attaining the exact knowledge of the manner in which the apostate Jews practised unlawful charms or auguries. After their conquest and dispersion they were remarked among the Romans for such superstitious practices; and the like, for What we know, may continue to linger among the benighted wanderers of their race at the present day. But all these things are extraneous to our enquiry, the purpose of which was to discover whether any real evidence could be derived from sacred history to prove the early existence of that branch of demonology which has been the object, in comparatively modern times, of criminal prosecution and capital punishment. We have already alluded to this as the contract of witchcraft, in which, as the term was understood in the Middle Ages, the demon and the witch or wizard combined their various powers of doing harm to inflict calamities upon the person and property, the fortune and the fame, of innocent human beings, imposing the most horrible diseases, and death itself, as marks of their slightest ill-will; transforming their own persons and those of others at their pleasure; raising tempests to ravage the crops of their enemies, or carrying them home to their own garners; annihilating or transferring to their own dairies the produce of herds; spreading pestilence among cattle, infecting and blighting children; and, in a word, doing more evil than the heart of man might be supposed capable of conceiving, by means far beyond mere human power to accomplish. If it could be supposed that such unnatural leagues existed, and that there were wretches wicked enough, merely for the gratification of malignant spite or the enjoyment of some beastly revelry, to become the wretched slaves of infernal spirits, most just and equitable would be those laws which cut them off from the midst of every Christian commonwealth. But it is still more just and equitable, before punishment be inflicted for any crime, to prove that there is a possibility of that crime being committed. We have therefore advanced an important step in our enquiry when we have ascertained that the witch of the Old Testament was not capable of anything beyond the administration of baleful drugs or the practising of paltry imposture; in other words, that she did not hold the character ascribed to a modern sorceress. We have thus removed out of the argument the startling objection that, in denying the existence of witchcraft, we deny the possibility of a crime which was declared capital in the Mosaic law, and are left at full liberty to adopt the opinion, that the more modern system of witchcraft was a part, and by no means the least gross, of that mass of errors which appeared among the members of the Christian Church when their religion, becoming gradually corrupted by the devices of men and the barbarism of those nations among whom it was spread showed, a light indeed, but one deeply tinged with the remains of that very pagan ignorance which its Divine Founder came to dispel.
We will, in a future part of this enquiry, endeavour to show that many of the particular articles of the popular belief respecting magic and witchcraft were derived from the opinions which the ancient heathens entertained as part of their religion. To recommend them, however, they had principles lying deep in the human mind and heart of all times; the tendency to belief in supernatural agencies is natural, and indeed seems connected with and deduced from the invaluable conviction of the certainty of a future state. Moreover, it is very possible that particular stories of this class may have seemed undeniable in the dark ages, though our better instructed period can explain them in a satisfactory manner by the excited temperament of spectators, or the influence of delusions produced by derangement of the intellect or imperfect reports of the external senses. They obtained, however, universal faith and credit; and the churchmen, either from craft or from ignorance, favoured the progress of a belief which certainly contributed in a most powerful manner to extend their own authority over the human mind.
To pass from the pagans of antiquity—the Mahommedans, though their profession of faith is exclusively unitarian, were accounted worshippers of evil spirits, who were supposed to aid them in their continual warfare against the Christians, or to protect and defend them in the Holy Land, where their abode gave so much scandal and offence to the devout. Romance, and even history, combined in representing all who were out of the pale of the Church as the personal vassals of Satan, who played his deceptions openly amongst them; and Mahound, Termagaunt, and Apollo were, in the opinion of the Western Crusaders, only so many names of the arch-fiend and his principal angels. The most enormous fictions spread abroad and believed through Christendom attested the fact, that there were open displays of supernatural aid afforded by the evil spirits to the Turks and Saracens; and fictitious reports were not less liberal in assigning to the Christians extraordinary means of defence through the direct protection of blessed saints and angels, or of holy men yet in the flesh, but already anticipating the privileges proper to a state of beatitude and glory, and possessing the power to work miracles.
To show the extreme grossness of these legends, we may give an example from the romance of "Richard Coeur de Lion," premising at the same time that, like other romances, it was written in what the author designed to be the style of true history, and was addressed to hearers and readers, not as a tale of fiction, but a real narrative of facts, so that the legend is a proof of what the age esteemed credible and were disposed to believe as much as if had been extracted from a graver chronicle.
The renowned Saladin, it is said, had dispatched an embassy to King Richard, with the present of a colt recommended as a gallant war-horse, challenging Coeur de Lion to meet him in single combat between the armies, for the purpose of deciding at once their pretensions to the land of Palestine, and the theological question whether the God of the Christians, or Jupiter, the deity of the Saracens, should be the future object of adoration by the subjects of both monarchs. Now, under this seemingly chivalrous defiance was concealed a most unknightly stratagem, and which we may at the same time call a very clumsy trick for the devil to be concerned in. A Saracen clerk had conjured two devils into a mare and her colt, with the instruction, that whenever the mare neighed, the foal, which was a brute of uncommon size, should kneel down to suck his dam. The enchanted foal was sent to King Richard in the belief that the foal, obeying the signal of its dam as usual, the Soldan who mounted the mare might get an easy advantage over him.