Page:The history of Witchcraft and demonology.djvu/70



order clearly to understand and fully to realize the shuddering horror and heart-sick dismay any sort of commerce between human beings and evil spirits, which is the very core and kernel of Witchcraft, excited throughout the whole of Christendom, to appreciate why tome after tome was written upon the subject by the most learned pens of Europe, why holiest pontiffs and wisest judges, grave philosopher and discreet scholar, king and peasant, careless noble and earnest divine, all alike were of one mind in the prosecution of sorcery; why in Catholic Spain and in Puritan Scotland, in cold Geneva and at genial Rome, unhesitatingly and perseveringly man sought to stamp out the plague with the most terrible of all penalties, the cautery of fire; in order that by the misreading of history we should not superficially and foolishly think monk and magistrate, layman and lawyer were mere tigers, mad fanatics—for as such have they, too, often been presented and traduced,—it will be not wholly impertinent briefly to recapitulate the orthodox doctrine of the Powers of Darkness, facts nowadays too often forgotten or ignored, but which to the acute mediæval mind were ever fearfully and prominently in view.

And here, as in so many other beliefs, we shall find a little dogma; certain things that can hardly be denied without the note of temerity; and much concerning which nothing definite can be known, upon which assuredly no pronouncement will be made.

In the first place, the name Devil is commonly given to the fallen angels, who are also called Demons. The exact technical distinction between the two terms in ecclesiastical usage may be seen in the phrase used in the decree of the Fourth Lateran Council: “Diabolus enim et alii dæmones.” (The devil and the other demons), i.e. all are demons, and