Very much later than David’s day the word devil frequently had a much softer meaning than it usually bears now. Jesus said (John vi. 70), “Have not I chosen you twelve, and one of you is a devil?” Having previously called Peter “Satan,” Jesus here called Judas a devil. Thus highest Christian authority spoke of unwise and treacherous men as being Satans and devils, and thereby showed that those words anciently were sometimes applied, by the pure and wise, to other beings than one special great malignant spirit. The devil of modern witchcraft was unknown by Jesus and by all biblical authors.
Whence, then, since not from the Bible,—whence did Christians of the seventeenth and some earlier centuries obtain those peculiar conceptions of him, which made the devil almost counterbalance, in malignity and monstrosity, the benignity and beauty of the Infinite God? Where did they find him? So far as we perceive and believe, his like was never recognized, either outside of Christendom, or prior to the dark ages. No being verily like him was ever dreaded as an enemy by any other people than Christians, and not by them till within the last thousand years. About all that we know is, that he had become huge and frightful at the time of the Reformation; and our belief is, that morbid fancy, in the cloisters and monasteries of Europe, through several centuries plied her limnistic verbal skill, and thereby outlined and blackened piecemeal her most outré conceptions possible of the lineaments and expressions of a being as monstrous in shape, as powerful, wily, and malicious, as imagination could fabricate, and thus gave the Christian world a monk-made devil—a hideous personification of evil. Lapsing time eventually caused this cloister-born scarecrow to be looked upon as vitalized malignity incarnate—as an immortal, ubiquitous personality—as a living fiend of awful sway and force, who should be watched, feared, and fought by every God-serving man. We look upon him as a production of human fancy. But not so did our predecessors. They assigned to their devil of horrid form and huge dimensions a very different origin and nature.
Where born, and what his nature, according to the belief of those who imported him to New England shores, are important questions the appropriate answers to which must be comprehended before one can obtain just appreciation of the position in which their creed placed our forefathers, and the direction and force it gave to their action whenever seeming diabolism not only fearfully disturbed private firesides and social relations, but threatened tenure of lands, and continued existence of church and state throughout the colonies.
Their Author of witchcraft was conceived of, believed in, and set forth in language, as having been heaven-born—a glorious angel once, but apostate and banished from his native skies;—as one mighty, malignant personality, almost ubiquitous, almost omniscient, second in power to Almighty God alone, and nearly His equal. As quoted by Upham, vol. i. p. 390, Wierius, a learned German physician, described the devil as being one who “possesses great courage, incredible cunning, superhuman wisdom, the most acute penetration, consummate prudence, an incomparable skill in vailing the most pernicious artifices under a specious disguise, and a malicious and infinite hatred toward the human race, implacable and incurable.”—“He was,” says Appleton’s N. A. Cyc., “often represented on the stage, with black complexion, flaming eyes, sulphuric odor, horns, tail, hooked nails, and cloven hoof.” Many of us now living have seen him pictured nearly thus in some old illustrated editions of the Bible.
But the gifted Milton’s comprehensive fancy and lofty diction, exempted, under poetic license, from adherence to fact or creed, or other enfeebling restraint, put forth, in masterly and acceptable manner, lineaments and features appropriate to an embodiment of his highest possible conceptions of combined majesty, might, and malignity, and thus allured his own and future ages to bow in awe before a devil who in grandeur far surpassed any which monkish powers had been able to fabricate and describe. He imputed to Satan “eyes that sparkling blaz’d; his other parts, besides prone on the flood, extended long and large lay floating many a rood,” ... “unconquerable will, and study of revenge, immortal hate, and courage never to submit or yield,” ... “resolve to wage by force or guile eternal war, irreconcilable to our grand foe, ... ever to do ill our sole delight, as being the contrary to his high will whom we resist; If then his providence out of our evil seek to bring forth good, our labor must be to prevent that end, and out of good still to find means of evil.” Such was the great poet’s “Archangel ruined;” nearly such was the prevalent perception of him by the general mind of Christendom. He was one mighty Evil Spirit—monarch of all fiends, and an untiring operator for harm to both the body and soul of man.
Such conceptions were general alike in Europe and America. But still another view, quite as appalling as any of the foregoing, and appealing more directly to the temporal interests of men, operated in America, and made it specially needful for all property holders here to contest the devil’s advances. Cotton Mather called the arch mischief-worker “a great landholder;” and he was spoken of as though conceived to be temporal as well as spiritual ruler over all Indian tribes and their lands, and also as being a contester against God and Christ for empire over each and every part of the American continent where Christians encroached upon his sable majesty’s domains. God and devil—each was a vast and powerful spirit, exercising sway and dominion widely, as the other would let him; and these two mighty spiritual Rulers were often struggling in sharp conflict of doubtful issue for empire over particular portions of the earth. The Devil—and such a devil too—occupied much space not only in the theology and philosophy of the learned, but also in the daily and worldly thoughts of the common colonists.
Upham has forcefully and truthfully said (vol. i. p. 393), that our fathers “were under an impression that the devil, having failed to prevent progress of knowledge in Europe, had abandoned his efforts to obstruct it effectually there; had withdrawn into the American wilderness, intending here to make a final stand; and had resolved to retain an undiminished empire over the whole continent and his pagan allies, the native inhabitants. Our fathers accounted for the extraordinary descent, and incursions of the Evil One among them, in 1692, on the supposition “that it was a desperate effort to prevent them from bringing civilization and Christianity within his favorite retreat; and their souls were fired with the glorious thought, that, by carrying on the war with vigor against him and his confederates, the witches, they would become chosen and honored instruments in the hands of God for breaking down and abolishing the last stronghold on the earth of the kingdom of darkness.”
This mighty Devil, commander-in-chief of the countless hosts of all the devils, demons, satans, Indians, heathen, sinners in, above, upon, or around earth,—this mighty contester for dominion with God and Christ and all good Christians, was conceived to be author of all works called witchcrafts, producing them through human beings who had voluntarily made a covenant to serve him, and who resided in the midst of the people whom he molested; for we shall soon see that the philosophy of those times permitted him no other possible access to man than through persons who were in covenant with himself.
Any covenanter with such a devil, that is, any wizard or witch, could be regarded by the public as nothing less formidable than a voracious wolf burrowing within the Christian sheepfold, who, if not at once unearthed and slain, would either actually devour, or frighten away from their pasturing grounds, all those with their descendants who had crossed the ocean to feed on the hills and vales of America. Our fathers felt that the possession and value of their homes and lands, as well as the temporal peace and prosperity of the community, its religious privileges, and the salvation of human souls, were at stake in a witchcraft conflict. Their faith, their interests temporal and spiritual, their manhood, and all that was brave, strong, and good in them, called upon them to face boldly even such a devil as has been described above, and to fight him by any processes which had been tried and approved in Europe; the chief of which was, to seize his covenanted servants—his guns—and silence them promptly and permanently. Witches must die!