The Portable Atheist: Essential Readings for the Nonbeliever

throughout the Inquisition: imprisonment on the basis of accusations alone, torture to extract confession, confessions deemed unacceptable until accomplices were named, death by slow fire, and the rounding up of the freshly accused. The following anecdote is typical:

In 1595, an old woman residing in a village near Constance, angry at not being invited to share the sports of the country people on a day of public rejoicing, was heard to mutter something to herself, and was afterwards seen to proceed through the fields towards a hill, where she was lost sight of. A violent thunderstorm arose about two hours afterwards, which wet the dancers to the skin, and did considerable damage to the plantations. This woman, suspected before of witchcraft, was seized and imprisoned, and accused of having raised the storm, by filling a hole with wine, and stirring it about with a stick. She was tortured till she confessed, and burned alive the next evening.

Though it is difficult to generalize about the many factors that conspired to make villagers rise up against their neighbors, it is obvious that belief in the existence of witches was the sine qua non of the phenomenon. But what was it, precisely, that people believed? They appear to have believed that their neighbors were having sex with the devil, enjoying nocturnal flights upon broomsticks, changing into cats and hares, and eating the flesh of other human beings. More important, they believed utterly in maleficium—that is, in the efficacy of harming others by occult means. Among the many disasters that could befall a person over the course of a short and difficult life, medieval Christians seemed especially concerned that a neighbor might cast a spell and thereby undermine their health or good fortune. Only the advent of science could successfully undercut such an idea, along with the fantastical displays of cruelty to which it gave rise. We must remember that it was not until the mid-nineteenth century that the germ theory of disease emerged, laying to rest much superstition about the causes of illness.

Occult beliefs of this sort are clearly an inheritance from our primitive, magic-minded ancestors. The Fore people of New Guinea, for instance, besides being enthusiastic cannibals, exacted a gruesome revenge upon suspected sorcerers:

Besides attending public meetings. Fore men also hunted down men they believed to be sorcerers and killed them in reprisal. The hunters used a specialized attack called tukabu against sorcerers: they ruptured their kidneys, crushed their genitals and broke their thigh bones with stone axes, bit into their necks and tore out their tracheas, jammed bamboo splinters into their veins to bleed them.

No doubt each of these gestures held metaphysical significance. This behavior seems to have been commonplace among the Fore at least until the 1960s. The horrible comedy or human ignorance achieves a rare moment of transparency here: the Fore were merely responding to an epidemic of kuru—a fatal spongiform infection of the brain—brought on not by sorcerers in their midst but by their own religious observance of eating the bodies and brains of their dead. Throughout the Middle Ages and the Renaissance, it was perfectly apparent that disease could be inflicted by demons and black magic. There are accounts of frail, old women charged with killing able- bodied men and breaking the necks of their horses—actions which they were made to confess under torture—and few people, it seems, found such accusations implausible. Even the relentless torture of the accused was given a perverse rationale: the devil, it was believed, made his charges insensible to pain, despite their cries for mercy. And so it was that, for centuries, men and women who were guilty of little more than being ugly, old, widowed, or mentally ill were convicted of impossible crimes and then murdered for God’s sake.

After nearly four hundred years some ecclesiastics began to appreciate how insane all this was. Consider the epiphany of Frederick Spee: “Torture fills our Germany with witches and unheard-of wickedness, and not only Germany but any nation that attempts it…. If all of us have not confessed ourselves witches, that is only because we have not all been tortured.” But Spee was led to this reasonable surmise only after a skeptical friend, the duke of Brunswick, had a woman suspected of witchcraft artfully tortured and interrogated in his presence. This poor woman testified that she had seen Spee himself on the Brocken, shape-shifting into a wolf, a goat, and other beasts and fathering numerous children by the assembled witches born with the heads of toads and the legs of spiders. Spee, lucky indeed to be in the company of a friend, and certain of his own innocence, immediately set to work on his Cautio Criminalis (1631), which detailed the injustice of witch trials.

Bertrand Russell observed, however, that not all reasonable men were as fortunate as Spee:

Some few bold rationalists ventured, even while the persecution was at its height, to doubt whether tempests, hail-storms, thunder and lightning were really caused by the machinations of women. Such men were shown no mercy. Thus towards the end of the sixteenth century Flade, Rector of the University of Treves, and Chief Judge of the Electoral Court, after condemning countless witches, began to think that perhaps their confessions were due to the desire to escape from the tortures of the rack, with the result that he showed unwillingness to convict. He was accused of having sold himself to Satan, and was subjected to the same tortures as he had inflicted upon others. Like them, he confessed his guilt, and in 1589 he was strangled and then burnt.

As late as 1718 (just as the inoculation against smallpox was being introduced to England and the English mathematician Brook Taylor was making refinements to the calculus), we find the madness of the witch hunt still a potent social force. Charles Mackay relates an incident in Caithness (northeast Scotland):

A silly fellow, named William Montgomery, a carpenter, had a mortal antipathy to cats; and somehow or other these animals generally chose his backyard as the scene of their catterwaulings. He puzzled his brains for a long time to know why he, above all his neighbors, should be so pestered. At last he came to the sage conclusion that his tormentors were no cats, but witches. In this opinion he was supported by his maid-servant, who swore a round oath that she had often heard the aforesaid cats talking together in human voices. The next time the unlucky tabbies assembled in his backyard, the valiant carpenter was on the alert. Arming himself with an axe, a dirk, and a broadsword, he rushed out among them. One of them he wounded in the back, a second in the hip, and the leg of a third he maimed with his axe; but he could not capture any of them. A few days afterwards, two old women of the parish died; and it was said, that when their bodies were laid out, there appeared upon the back of one the mark as of a recent wound, and a similar scar upon the hip of the other. The carpenter and his maid were convinced that they were the very cats, and the whole county repeated the same story. Every one was upon the look-out for proofs corroborative; a very remarkable one was soon discovered. Nancy Gilbert, a wretched old creature upwards of seventy years of age, was found in bed with her leg broken. As she was ugly enough for a witch, it was asserted that she also was one of the cats that had fared so ill at the hands of the carpenter. The latter, when informed of the popular suspicion, asserted that he distinctly remembered to have struck one of the cats a blow with the back of his broadsword, which ought to have broken her leg. Nancy was immediately dragged from her bed and thrown into prison. Before she was put to the torture, she explained in a very natural and intelligible manner how she had broken her limb; but this account did not give satisfaction. The professional persuasions of the torturer made her tell a different tale, and she confessed that she was indeed a witch, and had been wounded by Montgomery on the night stated; that the two old women recently deceased were witches also, besides about a score of others whom she named. The poor creature suffered so much by the removal from her own home, and the tortures inflicted upon her, that she died the next day in prison.

Apart from observing, yet again, the astonishing consequences of certain beliefs, we should take note of the reasonable way these witch-hunters attempted to confirm their suspicions. They looked for correlations that held apparent significance: not any old woman would do; they needed one who had suffered a wound similar to the one inflicted upon the cat. Once you accept the premise that old women can shape-shift into cats and back again, the rest is practically science.

The church did not officially condemn the use of torture until the bull of Pope Pius VII in 1816.

Anti-Semitism is as integral to church doctrine as the flying buttress is to a Gothic cathedral, and this terrible truth has been published in Jewish blood since the first centuries of the common era. Like that of the Inquisition, the history of anti-Semitism can scarcely be given sufficient treatment in the context of this book. I raise the