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Rh Filmer, whose name was a byword for political bigotry; Wagstaffe, who went mad from drink; and Webster, a fanatical preacher. The sceptics, with the exception of Weyer, appear to have had little or no first-hand evidence; their only weapon was an appeal to common sense and sentiment combined; their only method was a flat denial of every statement which appeared to point to supernatural powers. They could not disprove the statements; they could not explain them without opposing the accepted religious beliefs of their time, and so weakening their cause by exposing themselves to the serious charge of atheism; therefore they denied evidence which in the case of any other accusation would have been accepted as proof.

The evidence which I now bring forward is taken entirely from contemporary sources, i.e. the legal records of the trials, pamphlets giving accounts of individual witches, and the works of Inquisitors and other writers. I have omitted the opinions of the authors, and have examined only the recorded facts, without however including the stories of ghosts and other 'occult' phenomena with which all the commentators confuse the subject. I have also, for the reason given below, omitted all reference to charms and spells when performed by one witch alone, and have confined myself to those statements only which show the beliefs, organization, and ritual of a hitherto unrecognized cult.

In order to clear the ground I make a sharp distinction between Operative Witchcraft and Ritual Witchcraft. Under Operative Witchcraft I class all charms and spells, whether used by a professed witch or by a professed Christian, whether intended for good or for evil, for killing or for curing. Such charms and spells are common to every nation and country, and are practised by the priests and people of every religion. They are part of the common heritage of the human race and are therefore of no practical value in the study of any one particular cult.

Ritual Witchcraft—or, as I propose to call it, the Dianic