A famous witch was Margery Jourdemain, better known as the Witch of Eye, who gains a reflected halo of respectability in that she was burnt at Smithfield in 1441 as an accomplice of Eleanor of Gloucester, elsewhere referred to. The Duchess of Bedford, charged in 1478 with having bewitched Edward IV. by means of a leaden image "made lyke a man of arms, conteyning the lengthy of a mannes finger, and broken in the myddes and made fast with the wyre," as well as the unhappy Jane Shore, come under the heading of political offenders against whom witchcraft was alleged only as a side issue. More apt to our purpose, in that she was charged with the offence of witchcraft only, and for it condemned to death by Henry VIII., and executed at Tyburn in 1534, was Elizabeth Barton of Aldington, better known as the Fair Maid of Kent. It is true that she was a crazed enthusiast, suffering from a religious mania, rather than a witch, and that she was, further, a pawn in a political intrigue whereby the Catholic party endeavoured to influence the King's matrimonial schemes.
Mother Demdyke, of Pendle Forest, in Lancashire, immortalised by Harrison Ainsworth in "The Lancashire Witches," is elsewhere referred to.
Elizabeth Sawyer, the Witch of Edmonton, though during her life gaining only local fame, yet achieved the posthumous glory of providing Ford and Dekker with the material for a play. In this, indeed, she did but plagiarise Mr. Peter Fabell of the same town, otherwise known as the Merry Devil of Edmonton, who there lived and died in Henry VIII.'s reign, and upon whose pranks was founded the play called after him, and long attributed to no less an author than Shakespeare. But whereas Mr. Fabell was a sorcerer of no mean power, in that he successfully cheated the devil and died in his bed, poor Elizabeth was no more than a common witch, and as such came to the usual end. The manner of her death in 1621 may be found in the chap-book published in that year and entitled, "The Wonderfull Discoverie of Elizabeth Sawyer, A Witch late of Edmonton: Her Conviction, Condemnation and Death: Together with the relation of the Devil's Accesse to her and their Conference together. Written by Henry Goodcole, Minister of the Word of God, and her Continual Visitor in the Gaol of Newgate."
THE WITCH OF ANTIQUITY
Such zealous sixteenth and seventeenth century dogmatists as King James I., the Inquisitor Sprenger, Jean Bodin, or Pierre de Lancre might have found it difficult to put forward satisfactory proof for the cause in which they were briefed had it not been for the fortunate existence of one quite unimpeachable witness—the direct command in the book of Exodus, "Thou shalt not suffer a witch to live." Probably no other sentence ever penned has been so destructive to human life or so provocative of human misery; certainly it has provided Saladin with the excuse for his bitter indictment of Christianity as being _par excellence_, as based upon the Old Testament, the religion of witchcraft. To which he adds that Christianity, now grown ashamed of its former belief, seeks to explain it away by the suggestion that the Hebrew word "chasaph" should be translated, not as "witch," but as "poisoner."
It is, of course, as true as it was natural that Christian writers on witchcraft seized eagerly upon definite Biblical authority for the sin they were condemning. Origen, who protests against literal interpretation of the Bible, is inclined to ascribe Biblical witchcraft altogether to the Devil, basing his theory upon the tribulations of Job. But St. Augustine needs no more definite proof for this variety of sin than the Bible denunciation, while Luther and Calvin, in a later age, are equally definite. At the same time, it is to be remembered that the cult of witchcraft would certainly have existed had there been no mention of it in the Bible at all. It is as universal, as ubiquitous, and as enduring as the religious instinct itself; Christianity did not invent the witch, it did but improve upon her. A Biblical text was perhaps the most convincing evidence; failing it, early Christian Fathers or late Inquisitors would have found little difficulty in adducing a substitute. Even as it was, although they quoted the Bible—and in both Old and New Testaments, from Genesis to Revelations, witchcraft is recognised and condemned—they also referred with equal zest to the great edifice of tradition and superstition founded upon the struggles after celibacy of the early fathers and their relegation of all pagan rites to the realms of Black Magic.
The Christians, in adopting to their own uses certain pagan rites and beliefs, and regarding all the rest as witchcraft and an abominable sin, were but following the example of their predecessors, the Jews. Throughout the Old Testament Jehovah is proclaimed as the one and only God, despite the backslidings to which the constant reiterations of "Thou shalt have none other gods but Me" would, in the absence of other record, be sufficient witness. The deities of other nations were "false gods" and idols, being regarded by the Jew very much as were witches and sorcerers by the Christian. Again and again he turned from the one and only God to the gods of the heathen, just as the early Christian was wont to help himself out with pagan rites when his new faith failed him, a course of action which of late years shows signs of a reviving popularity. Such being the case, it was as natural that the great Jewish rulers should denounce to the furthest limits of their vocabulary those who, religiously and politically, were undermining a theocratic government, as that a modern Pope should hail the Italian King accursed who seized upon the Patrimony.