terror of the invisible world of demons. Trials for witchcraft
multiplied, and for three hundred years the discovery of witchcraft and
the destruction of those who were accused of practising it, chiefly
women, was a standing feature of European civilization. Both the theory
and the persecution were supported by Holy Scripture. “Thou shalt not
suffer a witch to live” was the clear injunction of the highest
authority. Pope Innocent VIII issued a Bull on the matter (1484) in
which he asserted that plagues and storms are the work of witches, and
the ablest minds believed in the reality of their devilish powers.

No story is more painful than the persecution of witches, and nowhere
was it more atrocious than in England and Scotland. I mention it because
it was the direct result of theological doctrines, and because, as we
shall see, it was rationalism which brought the long chapter of horrors
to an end.

In the period, then, in which the Church exercised its greatest
influence, reason was

[68] enchained in the prison which Christianity had built around the
human mind. It was not indeed inactive, but its activity took the form
of heresy; or, to pursue the metaphor, those who broke chains were
unable for the most part to scale the walls of the prison; their freedom
extended only so far as to arrive at beliefs, which, like orthodoxy
itself, were based on Christian mythology. There were some exceptions to
the rule. At the end of the twelfth century a stimulus from another
world began to make itself felt. The philosophy of Aristotle became
known to learned men in Western Christendom; their teachers were Jews
and Mohammedans. Among the Mohammedans there was a certain amount of
free thought, provoked by their knowledge of ancient Greek speculation.