History of the Rise and Influence of the Spirit of Rationalism in Europe (Vol.1&2). William Edward Hartpole Lecky

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СКАЧАТЬ and the wretched victim went raving to the flames, convinced that she was about to sink for ever into perdition. The zeal of the ecclesiastics in stimulating the persecution was unflagging. It was displayed alike in Germany, France, Spain, Italy, Flanders, Sweden, England, Scotland, and Ireland. An old writer who cordially approved of the rigour tells us that, in the province of Como alone, eight or ten inquisitors were constantly employed; and he adds that, in one year, the number of persons they condemned amounted to a thousand; and that during several of the succeeding years, the victims seldom fell below one hundred.66

      It was natural that a body of learned men like the inquisitors, whose habits of thought were eminently retrospective, should have formed some general theories connecting the phenomena of sorcery with past events, and reducing them to a systematic form. We accordingly find that, in the course of about three centuries, a vast literature was formed upon the subject. The different forms of witchcraft were all carefully classified and associated with particular doctrines; the whole philosophy of the Satanic was minutely investigated, and the prevailing mode of thought embodied in countless treatises, which were once regarded as masterpieces of orthodox theology.

      It is very difficult for us in the present day to do justice to these works, or to realise the points of view from which they were written. A profound scepticism on all subjects connected with the Devil underlies the opinions of almost every educated man, and renders it difficult even to conceive a condition of thought in which that spirit was the object of an intense and realised belief. An anecdote which involves the personal intervention of Satan is now regarded as quite as intrinsically absurd, and unworthy of serious attention, as an anecdote of a fairy or of a sylph. When, therefore, a modern reader turns over the pages of an old treatise on witchcraft, and finds hundreds of such aneedotes related with the gravest assurance, he is often inclined to depreciate very unduly the intellect of an author who represents a condition of thought so unlike his own. The cold indifference to human suffering which these writers display gives an additional bias to his reason; while their extraordinary pedantry, their execrable Latin, and their gross scientific blunders, furnish ample materials for his ridicule. Besides this, Sprenger, who is at once the most celebrated, and, perhaps, the most credulous member of his class, unfortunately for his reputation, made some ambitious excursions into another field, and immortalised himself by a series of etymological blunders, which have been the delight of all succeeding scholars.67

      But when all these qualifications have been made—and, with the exception of the last, they would all apply to any other writings of the same period—it is, I think, impossible to deny that the books in defence of the belief are not only far more numerous than the later works against it, but that they also represent far more learning, dialectic skill, and even general ability. For many centuries, the ablest men were not merely unwilling to repudiate the superstition; they often pressed forward earnestly, and with the most intense conviction, to defend it. Indeed, during the period when witchcraft was most prevalent, there were few writers of real eminence who did not, on some occasion, take especial pains to throw the weight of their authority into the scale. Thomas Aquinas was probably the ablest writer of the thirteenth century, and he assures us that diseases and tempests are the direct acts of the Devil; that the Devil can transport men at his pleasure through the air; and that he can transform them into any shape. Gerson, the Chancellor of the University of Paris, and, as many think, the author of ‘The Imitation,’ is justly regarded as one of the master-intellects of his age; and he, too, wrote in defence of the belief. Bodin was unquestionably the most original political philosopher who had arisen since Macchiavelli, and he devoted all his learning and acuteness to crushing the rising scepticism on the subject of witches. The truth is, that, in those ages, ability was no guarantee against error; because the single employment of the reason was to develop and expand premises that were furnished by the Church. There was no such thing as an uncompromising and unreserved criticism of the first principles of teaching; there was no such thing as a revolt of the reason against conclusions that were strictly drawn from the premises of authority. In our age, and in every other age of half belief, principles are often adopted without being fully developed. If a conclusion is drawn from them, men enquire, not merely whether the deduction is correct, but also whether its result seems intrinsically probable; and if it does not appear so, they will reject the conclusion, without absolutely rejecting the premise. In the ages of witchcraft, an inexorable logic prevailed. Men were so firmly convinced of the truth of the doctrines they were taught, that those doctrines became to them the measure of probability, and no event that seemed to harmonise with them presented the slightest difficulty to the mind. They governed the imagination, while they subdued the reason, and secular considerations never intervened to damp their assurance. The ablest men were not unfrequently the most credulous; because their ability was chiefly employed in discovering analogies between every startling narrative and the principles of their faith, and their success was a measure of their ingenuity.

      It is these considerations that give the writings of the period I am referring to so great an importance in the history of opinions, and which also make it so difficult for us to appreciate their force. I shall endeavour to lay before the reader, in as concise a form as I am able, some of the leading principles they embodied; which, acting on the imagination, contributed to produce the phenomena of witchcraft and, acting on the reason, persuaded men that the narratives of witches were antecedently probable.68

      It was universally taught that innumerable evil spirits were ranging over the world, seeking the present unhappiness and the future ruin of mankind; that these spirits were fallen angels, who had retained many, if not all, the angelic capacities; and that they, at all events, possessed a power and wisdom far transcending the limits of human faculties. From these conceptions, many important consequences were evolved. If these spirits are for ever hovering around us, it was said, it is surely not improbable that we should meet some signs of their presence. If they delight in the smallest misfortune that can befall mankind, and possess far more than human capacities for inflicting suffering, it is not surprising that they should direct against men the energies of superhuman malice. If their highest object is to secure the ultimate ruin of man, we need not wonder that they should offer their services to those who would bribe them by the surrender of their hopes. That such a compact can be made—that it is possible for men to direct the energies of evil spirits—was established by the clearest authority. ‘Thou shalt not suffer a witch to live,’ was the solemn injunction which had been more than once repeated in the Levitical code; and the history of the witch of Endor furnishes a detailed description of the circumstances of the crime. The Fathers had denounced magic with a unanimous and unvarying voice, and the writings of every nation bear traces of the universality of the belief. In an age which was essentially retrospective, it was impossible to name a tenet which could seem more probable, for there was none which was more closely connected with antiquity, both ecclesiastical and profane.

      The popular belief, however, not only asserted the possibility and continued existence of witchcraft, it also entered into many of what we should now deem the most extravagant and grotesque details. In the first place, one of the most ordinary operations of the witch, or of the Devil acting at her command, was to cause tempests, which it was said frequently desolated the fields of a single person, leaving the rest of the country entirely untouched. If any one ventured to deny that Satan possessed, or was likely to exercise this power, he was speedily silenced by a scriptural precedent We read in the Old Testament that the Devil, by the Divine permission, afflicted Job; and that among the means which he employed was a tempest which destroyed the house in which the sons of the patriarch were eating. The description, in the book of Revelation, of the four angels who held the four winds, and to whom it was given to afflict the earth, was also generally associated with this belief; for, as St. Augustine tells us, the word angel is equally applicable to good or bad spirits. Besides this, the Devil was always spoken of as the prince of the air. His immense knowledge and his immense power would place the immediate causes of atmospheric disturbances at his disposal; and the sudden tempest would, therefore, be no violation of natural laws, but simply an instance of their application by superhuman power. These considerations were, it was thought, sufficient to remove all sense of the antecedent improbability of the facts which were alleged; but every uncertainty was dispelled by the uniform teaching of the Church. At all times, СКАЧАТЬ