But the belief in witchcraft is continuous. So also are the methods practised, and the modes of detection. The proofs offered in support of sorcery in the seventeenth century are precisely similar to those credited by savages in the lowest stage of human culture. The power of transformation possessed by the accused, the ability to bewitch through the possession of hairs belonging to the afflicted person, the making of little effigies and driving sharp instruments into them, and so affecting the corresponding parts of people, transportation through the air, etc., all belong to the belief in and practice of witchcraft wherever found. Had a Fijian been transported to a seat on the judicial bench by the side of Sir Matthew Hale, when that judge condemned two old women to death for witchcraft, he would have found himself in a quite congenial atmosphere. Allowing for difference in language, he would have found the evidence similar to that with which he was familiar, and he would have been able to endorse the judge's remarks with tales of his own experience. On this point, the level of culture attained by savages, and that of the inhabitants of the overwhelming majority of European countries little more than two hundred years ago, were substantially the same. Even to-day cases are continually occurring which prove that advances in knowledge and civilisation have not left this ancient superstition without supporters. In subscribing to the belief in witchcraft, the Christian Church thus fell into line with earlier forms of religious belief. The peculiar feature it represents is that it came into existence when the belief in witchcraft was losing its hold on the more cultured classes. Had it not allied itself with this tendency, no such thing as the witch mania of the medieval period could have existed. In sober truth, it brought about a veritable renaissance of the cruder theories of demonism, while its intolerance of opposition succeeded in stifling the voice of criticism for centuries. The primitive theory which holds that man is surrounded by hosts of spiritual agencies, mostly of a malevolent nature, was revived and fully endorsed by all Christian teachers. In the commonest, as well as in the rarest events of life, this supernatural activity was manifest. In both the Old and New Testament the belief in demoniacal agency was endorsed. Moreover, the fact that Christianity was not a creed seeking to live as one of many others, but a religion struggling for complete mastery, gave further impetus to the belief. An easy explanation for the miracles and marvels that occurred in connection with non-Christian beliefs was that they were the work of demons. The Christian felt himself to be fighting not so much human antagonists as so many embodiments of satanic power. And after the establishment of Christianity it is probable that much that went on under cover of witch assemblies, a more detailed knowledge than we possess would prove to be