murder and blood connected with Lemnos. When the Argonauts landed here they found it inhabited only by Amazons, who, having murdered all their husbands, had chosen as their queen Hypsipyle, daughter of Thoas, whom she secretly preserved alive. When this was discovered the unfortunate woman was compelled to leave the island, and being subsequently captured by pirates she was sold to Lycurgus, king of the sacred groves that surrounded the temple of Zeus Nemeus in a remote Argive valley. Hypsipyle here became the nurse of the mysterious child Archemorus, the Forerunner of Death, who was bitten by a magic serpent and vanished, portending the doom of the Seven who went against Thebes.
At a later time the Pelasgians are said to have massacred the inhabitants of Lemnos, and to have settled there with some Athenian maidens they had carried off from Attica. Afterwards these savages murdered both their wives and their children. In consequence of such atrocities Lemnian deeds became proverbial in Greek for horrors and sorceries.[1] It is curious to remark that a certain red clay (terra Lemnia) found on the island was, as Pliny tells us, employed as a remedy for wounds, and especially the bite of a snake. This latter may have some obscure connexion with the story of Archemorus. In any case enough has been said to show that this island was considered a land of mystery and ancient terrors, a fitting origin for the witch Theoris.
In Rome black magic was punished as a capital offence by the Law of the Twelve Tables, which are to be assigned to the fifth century B.C., and, as Livy[2] records, from time to time Draconian statutes were directed against those who attempted to blight crops and vineyards or to spread rinderpest amongst flocks and cattle. None the less it is very evident from many Latin authors and from the historians that Rome swarmed with occultists and diviners, many of whom in spite of the Lex Cornelia almost openly traded in poisons, and not infrequently in assassination to boot. Sometimes, as in the Middle Ages, a circumstance of which the Malleus Maleficarum most particularly complains, the sorcerers were protected by men of wealth and high estate. This was especially the case in the terrible days of Marius and of Catiline, and during the extreme decadence of the latest Caesars. Yet, paradoxical as it may appear, such emperors as Augustus, Tiberius, and Septimius Severus, whilst banishing from their realms all seers and necromancers, and putting them to death, in private entertained astrologers and wizards among their retinue, consulting their art upon each important occasion, and often even in the everyday and ordinary affairs of life.
Nevertheless it must be noted that all the while normal legislation utterly condemned witchcraft and its works, whilst the laws were not merely carried out to their very letter, but reinforced by such emperors as Claudius, Vitellius, and Vespasian.
These prosecutions are very significant, and I have insisted upon them in some detail, as I wish to emphasize that stern and constant official opposition to witchcraft, and the prohibition under severest penalties, the sentence of death itself, of any practice or pursuit of these dangerous and irreligious arts, was demonstrably not a product of Christianity, but had long and necessarily been employed in the heathen world and among pagan peoples and among polytheistic societies. Moreover, there are even yet savage communities who visit witchcraft with death.
Accordingly, if we cite the Vincentian canon, quod semper, quod ubique, quod ab omnibus, we might surely say that from the earliest dawn of civilization witchcraft has been prohibited, hated, and feared.
At the time of the triumph of Christianity a decadent Empire in the last throes of paganism was corroded by every kind of superstition and occult art, from the use of petty and harmless sympathetic charms of healing to the darkest crimes of goetic ceremonial. Spells, scrying, conjurations, evokings of the dead were never more fashionable and never more keenly explored by every class and every order, from the divine Caesar in his palace to the losel peasant in his humble shed. If the disease is universal, the medicine must be sharp. It was very difficult, when the infection of crime was so
