History of the Rise and Influence of the Spirit of Rationalism in Europe. William Edward Hartpole Lecky

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СКАЧАТЬ writer could count upon the sympathies of his readers. The ‘Démonomanie des Sorciers’ appeared in 1581. Only seven years afterwards, Montaigne published the first great sceptical work in the French language; and, among the many subjects on which his scepticism was turned, witchcraft occupied a prominent place. It would be scarcely possible to conceive a more striking contrast, than his treatment of it presents to the works of Bodin and of Wier. The vast mass of authority which those writers loved to array, and by which they shaped the whole course of their reasoning, is calmly and unhesitatingly discarded. The passion for the miraculous, the absorbing sense of diabolical capacities, have all vanished like a dream. The old theological measure of probability has completely disappeared, and is replaced by a shrewd secular common sense. The statements of the witches were pronounced intrinsically incredible. The dreams of a disordered imagination, or the terrors of the rack, would account for many of them; but even when it is impossible to explain away the evidence, it is quite unnecessary to believe it. ‘There are,’ he said, ‘proofs and arguments that are founded on experiene and facts. I do not pretend to unravel them. I often out them, as Alexander did the knot. After all, it is setting a high value upon our opinions, to roast men alive on account of them.’ We may not be able to discover an adequate solution of some statements on the subject, but we should consider—and he here anticipated a mode of argument which was destined long afterwards to assume a most prominent place in theological controversy—that it is far more probable that our senses should deceive us, than that an old woman should be carried up a chimney on a broom stick; and that it is far less astonishing that witnesses should lie, than that witches should perform the acts that were alleged.89

      It has been justly remarked by Malebranche, that Montaigne is an example of a writer who had no pretensions to be a great reasoner, but who nevertheless exercised a most profound and general influence upon the opinions of mankind. It is not, I think, difficult to discover the explanation of the fact. In an age which was still spell-bound by the fascinations of the past, he applied to every question a judgment entirely unclouded by the imaginations of theologians, and unshackled by the dictates of authority. His originality consists, not so much in his definite opinions or in his arguments, as in the general tone and character of his mind. He was the first French author who had entirely emancipated himself from the retrospective habits of thought that had so long been universal; who ventured to judge all questions by a secular standard, by the light of common sense, by the measure of probability which is furnished by daily experience. He was, no doubt, perfectly aware that ‘the laws of Plato, of the twelve tables, of the consuls, of the emperors, and of all nations and legislators—Persian, Hebrew, Greek, Latin, German, French, Italian, Spanish, English—had decreed capital penalties against sorcerers;’ he knew that ‘prophets, theologians, doctors, judges, and magistrates, had elucidated the reality of the crime by many thousand violent presumptions, accusations, testimonies, convictions, repentances and voluntary confessions, persisted in to death;’90 but he was also sensible of the extreme fallibility of the human judgment; of the facility with which the mind discovers, in the phenomena of history, a reflection of its preconceived notions; and of the rapidity with which systems of fiction are formed in a credulous and undiscriminating age. While Catholics, Protestants, and Deists were vying with each other in their adoration of the past; while the ambition of every scholar and of every theologian was to form around his mind an atmosphere of thought that bore no relation to the world that was about him; while knowledge was made the bond-slave of credulity, and those whose intellects were most shackled by prejudice were regarded as the wisest of mankind, it was the merit of Montaigne to rise, by the force of his masculine genius, into the clear world of reality; to judge the opinions of his age with an intellect that was invigorated but not enslaved by knowledge; and to contemplate the systems of the past, without being dazzled by the reverence that had surrounded them. He looked down upon the broad field of history, upon its clashing enthusiasms, its discordant systems, the ebb and flow of its ever-changing belief, and he drew from the contemplation a lesson widely different from his contemporaries. He did not, it is true, fully recognise those moral principles which shine with an unchanging splendour above the fluctuations of speculative opinions; he did not discover the great laws of eternal development which preside over and direct the progress of belief, infuse order into the seeming chaos, and reveal in every apparent aberration the traces of a superintending Providence; but he, at least, obtained an intense and realised perception of the fallibility of the human intellect; a keen sense of the absurdity of an absolute deference to the past, and of the danger of punishing men with death on account of opinions concerning which we can have so little assurance. These things led him to suspect that witchcraft might be a delusion. The bent and character of his mind led him to believe that witchcraft was grossly improbable. He was the first great representative of the modern secular and rationalistic spirit. By extricating his mind from the trammels of the past, he had learned to judge the narratives of diabolical intervention by a standard and with a spirit that had been long unknown. The predisposition of the old theologians had been to believe that the phenomena of witchcraft were all produced by the Devil; and, when some manifest signs of madness or of imposture were exhibited, they attempted to accommodate them to their supernatural theory The strong predisposition of Montaigne was to regard witchcraft as the result of natural causes; and, therefore, though he did not attempt to explain all the statements which he had heard, he was convinced that no conceivable improbability could be as great as that which would be involved in their reception. This was not the happy guess of ignorance. It was the direct result of a mode of thought which he applied to all theological questions. Fifty years earlier, a book embodying such conceptions would have appeared entirely incomprehensible, and its author would perhaps have been burnt. At the close of the sixteenth century, the minds of men were prepared for its reception, and it flashed like a revelation upon France. From the publication of the essays of Montaigne, we may date the influence of that girted and ever enlarging rationalistic school, who gradually effected the destruction of the belief in witchcraft, not by refuting or explaining its evidence, but simply by making men more and more sensible of its intrinsic absurdity.

      Thirteen years after Montaigne, Charron wrote his famous treatise on ‘Wisdom.’ In this work he systematised many of the opinions of Montaigne; but exhibited far less genius and originality than his predecessor. Like Montaigne, he looked with aversion on the miraculous; but, like Montaigne, his scepticism arose, not from any formal examination of evidence, but from a deep sense of the antecedent improbability. That which Montaigne had thrown into the form of strong doubt, Charron almost threw into the form of a denial. All through the seventeenth century, the same modes of thought continued, slowly but steadily sapping the old belief; but, though the industry of modern antiquarians has exhumed two or three obscure works that were published on the subject,91 those works never seem to have attracted any serious attention, or to have had any appreciable influence in accelerating the movement. It presents a spectacle, not of argument or of conflict, but of a silent evanescence and decay. The priests continued to exorcise the possessed, to prosecute witches, and to anathematise as infidels all who questioned the crime. Many of the lawyers, reverting to the innumerable enactments in the law books, and to the countless occasions on which the subject had been investigated by the tribunals, maintained the belief with equal pertinacity; but outside these retrospective classes, the sense of the improbability of witchcraft became continually stronger, till any anecdote which involved the intervention of the Devil was on that accouut generally ridiculed. This spirit was exhibited especially among those whose habits of thought were most secular, and whose minds were least governed by authority.92 Some great scholars and writers, who were fully sensible of the improbability of the belief, yet regarded the evidence as irresistible, and looked upon the subject with a perplexed and timid suspension of judgment. La Bruyère said that the principles on which magic rests seem vague, uncertain, and visionary; but that many embarrassing facts had been attested by credible eye-witnesses; that it appeared equally difficult to admit or to deny them; and that it was better to take a central position between the credulous who admitted all, and the free-thinkers who rejected all.93 Even Bayle seems to have looked upon it in a similar spirit.94 Descartes, though he did not, as far as I am aware, ever refer directly to the subject, probably exercised a considerable influence upon it, for the tendency of his teaching was to emancipate the mind from the power of tradition, to secularise philosophy, and to destroy the material notions that had long been associated with spirits. Malebranche mentions that in his time some СКАЧАТЬ