cerers, and especially, those who by evil practice destroy vineyards, gardens, meadows, and growing crops. These precepts were based upon various texts of scripture, especially upon the famous statement in the Book of Job; and to carry them out, witch-finding inquisitors were authorized by the Pope to scour Europe, especially Germany, and a manual was prepared for their use, the Witch-Hammer, Malleus Maleficarum." (White: "Warfare of Science.")
Another important and much discussed department was the connection between evil spirits and animals. That the Devil could assume the form of any animal he pleased, seems to have been generally admitted, and it presented no difficulty to those who remembered that the first appearance of that personage on earth was as a serpent, and that on one occasion a legion of devils had entered into a herd of swine. Saint Jerome also assures us that in the desert St. Anthony had met a centaur and a faun, a little man with horns growing from his forehead, who were possibly devils, and at all events, at a later period, the "Lives of the Saints" represent evil spirits in the form of animals as not infrequent. Lycanthropy, however, or the transformation of witches into wolves, presented more difficulty. The history of Nebuchadnezzar and the conversion of Lot's wife were, it is true, eagerly alleged in support of its possibility; but it was impossible to forget that St. Augustine appeared to regard lycanthropy as a fable, and a canon of the Council of Ancyra had emphatically condemned the belief. On the other hand, that belief has been very widely diffused among the ancients. It had been accepted by many of the greatest and most orthodox theologians, by the inquisitors who were commissioned by the popes, and by the law courts of most countries. The evidence on which it rested was very curious and definite. If the
