Many omissions are, as I have said, a necessary consequence of the plan I have adopted; or, indeed, I venture to suppose, of any other plan which contemplates the treatment of so universal a subject as Witchcraft. I can but offer my apologies to these students who come to this History to find details of Finnish magic and the sorceries of Lapland, who wish to inform themselves concerning Tohungaism among the Maoris, Hindu devilry and enchantments, the Bersekir of Iceland, Siberian Shamanism, the blind Pan Sus and Mutangs of Korea, the Chinese Wu-po, Serbian lycanthropy, negro Voodoism, the dark lore of old Scandinavia and Islam. I trust my readers will believe that I regret as much as any the absence of these from my work, but after all in any human endeavour there are practical limitations of space. In a complementary and companion volume I am intending to treat the epidemic of Witchcraft in particular localities, the British Isles, France, Germany, Italy, New England, and other countries. Many famous cases, the Lancashire witch-trials, the activities of Matthew Hopkins, Gilles de Rais, Gaufridi, Urbain Grandier, Cotton Mather and the Salem sorceries, will then be dealt with and discussed in some detail. It is a surprising fact that amongst English writers Witchcraft in Europe has not of recent years received anything like adequate attention from serious students of history, who strangely fail to recognize the importance of this tragic belief both as a political and a social factor. Magic, the genesis of magical cults and ceremonies, the ritual of primitive peoples, traditional superstitions, and their ancillary lore, have been made the subject of vast and erudite studies, mostly from an anthropological and folk-loristic point of view, but the darker side of the subject, the history of Satanism, seems hardly to have been attempted.