The Mystery of Witchcraft - History, Mythology & Art. William Godwin
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resolution. But the truth is,' ingenuously confesses the amorous artist, 'I gave myself over for a dead man, seeing the horrid fright the necromancer was in.'—Autobiography of Benvenuto Cellini, chap. xiii., Roscoe's transl.—The information was verified, and Benvenuto enjoyed the society of his mistress at the time foretold.
111. The class of horoscopists (the old Chaldaic genethliacs), or those who predicted the fortunes of individuals by an examination of the planet which presided at the natal hour, was as much in vogue as that of any other of the masters of the occult arts; and La Fontaine, towards the end of the seventeenth century, apostrophises the class:
'Charlatans, faiseurs d'horoscope!
Quittez les cours des princes de l'Europe;
Emmenez avec vous les souffleurs tout d'un temps;
Vous ne méritez pas plus de foi.'....
Fables, ii. 13.
But it is only necessary to recollect the name of Cagliostro (Balsamo) and others who in the eighteenth century could successfully speculate upon the credulity of people of rank and education, to moderate our wonder at the success of earlier empirics.
112. 'Cardan believed great states depend Upon the tip o' th' Bear's tail's end,'
correctly enough expresses both the persuasion of the public and that of many of the soi-disant philosophers of the intimate dependence of the fates of both states and individuals of this globe upon other globes in the universe.
113. It was not so much a want of sufficient observation of known facts, as the want of a true method and of verification, which rendered the investigations of the earlier philosophers so vague and uncertain. And the same causes which necessarily prevented Aristotle, the greatest intellect perhaps that has ever illuminated the world, from attaining to the greater perfection of the modern philosophy, are applicable, in a greater degree, to the case of the mediæval and later discoverers. The causes of the failure of the pre-scientific world are well stated by a living writer. 'Men cannot, or at least they will not, await the tardy results of discovery; they will not sit down in avowed ignorance. Imagination supplies the deficiencies of observation. A theoretic arch is thrown across the chasm, because men are unwilling to wait till a solid bridge be constructed.... The early thinkers, by reason of the very splendour of their capacities, were not less incompetent to follow the slow processes of scientific investigation, than a tribe of martial savages to adopt the strategy and discipline of modern armies. No accumulated laws, no well-tried methods existed for their aid. The elementary laws in each department were mostly undetected.' The guide of knowledge is verification. 'The complexity of phenomena is that of a labyrinth, the paths of which cross and recross each other; one wrong turn causes the wanderer infinite perplexity. Verification is the Ariadne-thread by which the real issues may be found. Unhappily, the process of verification is slow, tedious, often difficult and deceptive; and we are by nature lazy and impatient, hating labour, eager to obtain. Hence credulity. We accept facts without scrutiny, inductions without proof; and we yield to our disposition to believe that the order of phenomena must correspond with our conceptions.' A profound truth is contained in the assertion of Comte (Cours de Philosophie Positive) that 'men have still more need of method than of doctrine, of education than of instruction.'—Aristotle, by G. H. Lewes.
Chapter V.
Sorcery in Southern Europe—Cause of the Retention of the Demonological Creed among the Protestant Sects—Calvinists the most Fanatical of the Reformed Churches—Witch-Creed sanctioned in the Authorised Version of the Sacred Scriptures—The Witch-Act of 1604—James VI.'s 'Demonologie'—Lycanthropy and Executions in France—The French Provincial Parliaments active in passing Laws against the various Witch-practices—Witchcraft in the Pyrenees—Commission of Inquiry appointed—Its Results—Demonology in Spain.
In the annals of black magic, the silent tribunals of the Inquisition in Southern Europe which has consigned so many thousands of heretics to the torture room and to the flames, do not reveal so many trials for the simple crime of witchcraft as the tribunals of the more northern peoples: there all dissent from Catholic and priestly dogma was believed to be inspired by the powers of hell, deserving a common punishment, whether in the form of denial of transubstantiation, infallibility, of skill in magic, or of the vulgar practice of sorcery. Throughout Europe penalties and prosecutions were being continually enacted. The popes in Italy fulminated abroad their decrees, and the parliaments of France were almost daily engaged in pronouncing sentence.
Where the papal yoke had been thrown off in Northern Germany, in Scotland, and in England, the belief and the persecution remained in full force, indeed greatly increased; and it is obvious to inquire the cause of the retention, with many additions, of the doctrine of witchcraft by those who had at last finally rejected with scorn most of the grosser religious dogmas of the old Church, who were so loud in their just denunciation of Catholic tyranny and superstition. A general answer might be given that the Reformation of the sixteenth century, while it swept away in those countries in which it was effected the most injurious principles of ecclesiasticism, the principles of infallibility and authority in matters of faith, for the destruction of which gratitude is due to the independent minds of Luther, Zuinglius, and others, was yet far from complete in its negations. The leaders of that great revolution, with all their genius and boldness, could only partially free themselves from the prejudices of education and of the age. To develope the important principles they established, the rights of private judgment and religious freedom, was the legacy and duty of their successors; a duty which they failed to perform, to the incalculable misfortune of succeeding generations. The Sacred Scriptures, the common and only authority on faith among the different sections of Protestantism, unfortunately seemed to inculcate the dread power of the devil and his malicious purposes, and both the Jewish and Christian Scriptures apparently taught the reality of witchcraft. Theologians of all parties would have as easily dared to question the existence of God himself as to doubt the actual power of that other deity, and the unbelievers in his universal interference were not illogically stigmatised as atheists. With the Protestants some adventitious circumstances might make a particular church more fanatical and furious than another, and the Calvinists have deserved the palm for the bitterest persecution of witchcraft. But neither the Lutheran nor the Anglican section is exempt from the odious imputation.114
The followers of Calvin were most deeply imbued with hatred and horror of Catholic practices, and, adopting the old prejudice or policy of their antagonists, they were willing to confound the superstitious rites of Catholicism with those of demonolatry. The Anglican Church party, whose principles were not so entirely opposite to the old religion, had far less antipathy: until the revolution of 1688 it was for the most part engaged in contending against liberty rather than against despotism of conscience; against Calvinism than against Catholicism. Yet the Church of England is exposed to the reproach of having sanctioned the common opinions in the most authoritative manner. In the authorised version of the Sacred Scriptures, in the translation of which into the English language forty-seven selected divines, eminent for position and learning, could concur in consecrating a vulgar superstition, the most imposing sanction was given. Had they possessed either common sense or courage, these Anglican divines might have expressed their disbelief or doubt of its truth by a more rational, and possibly more proper, interpretation of the Hebrew and Greek expressions; or if that was not possible, by an accompanying unequivocal protest. But the subservience as well as superstition of the English Church under the last of the Tudors and under the Stuarts is equally a matter of fact and of reprobation.
It was in the first year of the first King of Great Britain that the English Parliament passed the Act which remained in force, or at least on the Statute Book, until towards the middle of