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Ebook has 645 lines and 131364 words, and 13 pages

Ornithomancy 155

Pyromancy 155

Pyscomancy, or Sciomancy 155

Rhabdomancy 156

Brizomancy 164

Origin of interpreting Dreams 164

Opinions on the cause of Dreams 166

Witchcraft proved by Texts of Scripture 225

Dr. More's Postscript 226

The Confessions of certain Scotch Witches, taken out of an authentic copy of their Trial at the Assizes held at Paisley, in Scotland, Feb. 15, 1678, touching the bewitching of Sir George Maxwell 259

Depositions of certain persons, agreeing with confessions of the above-said witches 264

The Confession of Agnes Sympson to King James 267

The White Pater-noster 270

The Black Pater-noster 270

Inquisition, or the Holy Office 297

Derivation of the strange and hideous forms of Devils, &c. 315

The Narrative of the Demon of Tedworth, or the disturbances at Mr. Monpesson's house, caused by Witchcraft and Villainy of a Drummer 338

The Ghosts of the slain at the Battle of Marathon 360

Familiar Spirit, or ancient Brownie 361

Of the Hermit of the Pillar-- 427

PREFACE.

Popular traditions are always worth recording; they illustrate traditions and exemplify manners: they tend to throw off the thraldom of the intellect of man, and stimulate him to exertions compatible with the intentions of his existence. It is with this view that the materials of which the following pages are composed, have been collected. Priestcraft, the foster-mother of superstition, is now sunk too far below the horizon ever to set again in our illumined hemisphere. The history of their former influence may, nevertheless, enlighten and amuse, as well as guard the tender ideas from receiving impressions calculated to stupify the reason and riper judgment; thus withdrawing the flimsy veil of error and credulity, by an exposure of those fallacies too often credited, because frequently passed over without the aid of investigation through the more refined medium of moral and physical research.

OBSERVATIONS ON ANCIENT AND

MODERN SUPERSTITIONS, &c.

The mind of man is naturally so addicted to the marvellous, that, notwithstanding the brilliant eructations of knowledge that have been elicited and diffused out of chaotic darkness since the establishment of the Christian religion, and the revival of learning and the arts, the influence still of ancient superstition is by no means entirely annihilated. At the present period, however, it is principally confined to the uneducated portion of the community; although, at a more remote period, its limits were by no means so circumscribed. A belief in the existence of apparitions, witches, sorcerers, and magicians, is still credulously supported in many parts of the world, though less so in civilized Europe than in other countries, Lapland and some parts of Sweden and Norway excepted. But how much must it astonish us when we look back to the distant ages of Greece and Rome, the nurseries of the sciences and the arts, to find the greatest heroes and statesmen imbibing and fostering the same ridiculous prejudices, and strenuously cultivating the same belief, paying obedience to augurs, oracles, and soothsayers, on whose contradictory and equivocal inferences their prosperity or adversity was made to depend. In fact, little more than a century ago, do we not behold things still more extravagantly credulous and ferocious; namely, the burning of women for the imaginary crime of witchcraft, incidents of which we have given in the body of this work, a crime much more innocent than that of priestcraft, which triumphantly prevailed at the very same period, and which still holds the minds of thousands in subjection?

A belief in judicial astrology was supported and cultivated by men remarkable for their extraordinary genius and talents.

It is a circumstance no less remarkable, that, notwithstanding we read of the superstitions of the Greeks and Romans with wonder and some degree of contempt, we cannot acquit ourselves of having yet retained a very considerable portion Of the same superstitious spirit. We are even indebted to them for almost all our popular whims. A hare crossing the way--a person sneezing--stumbling--hearing strange voices--and the falling of salt upon the table, were all with them omens of good or evil, according to circumstances, and remain so with thousands at the present time, and in this enlightened country. Persons of otherwise no mean understanding have been greatly perplexed, and have even turned pale at such occurrences. To the above may be added, a coal starting from the fire--the death-watch--the sediment of the sugar rising to the top of the tea-cup, and many others. We may also mention the success of those impostors, who pretend to calculate nativities and predict events; and the many foolish instances for belief in the success of lottery-tickets.

PROOFS AND TRIALS OF GUILT IN SUPERSTITIOUS AGES.

In the tenth century the right of representation was not settled: it was a question whether a son's sons ought to be accounted among the children of the family, and succeed equally with their uncles, if their fathers happened to die while their grandfathers survived. This point was decided by one of these combats. The champion in behalf of the right of children to represent their deceased father, proved victorious. It was then established by a perpetual decree, that they should from that time forward share in the inheritance along with their uncles.

In the eleventh century, the same mode was adopted, to decide between two rival liturgies! A couple of knights, clad in complete armour, were the tests to decide which was the true and authentic liturgy.

It appears that judicial combat was practised by the Jews. Whenever the Rabbins had to decide on a dispute about property between two parties, neither of which could produce evidence to substantiate the claim, it was terminated by single combat. The Rabbins were impressed with a notion that consciousness of right would give additional confidence and strength to the rightful possessor. It may, however, be more philosophical to observe, that such judicial combats were more frequently favourable to the criminal than to the innocent, because the bold wicked man is usually more ferocious and hardy than he whom he singles out as his victim, and who only wishes to preserve his own quiet enjoyments: in this case the assailant is the most terrific opponent.

It may be presumed, that these ordeals owe their origin to that one of Moses, called the "Waters of Jealousy." The Greeks also had ordeals, for we read in the Antigonus of Sophocles, that the soldiers offer to prove their innocence by handling red hot iron, and walking between fires.

One cannot but smile at the whimsical ordeals of the Siamese. Among other practices to discover the justice of a cause, civil or criminal, they are particularly attached to the use of certain consecrated purgative pills, which the contending parties are made to swallow. He who retains them longest, gains his cause! The practice of giving Indians a consecrated grain of rice to swallow, is known to discover the thief in any company, by the contortions and dismay evident on the countenance of the real thief.

There is an anecdote of these times given by Camerarius, in his "Horae Subscecivae," which may serve to show the readiness of this apparatus. A rivalship existed between the Austin Friars and the Jesuits. The Father-general of the Austin Friars was dining with the Jesuits; and on the table being removed, he entered into a formal discourse of the superiority of the monastic order, and charged the Jesuits, in unqualified terms, with assuming the title of "Fratres," while they held not the three vows, which other monks were obliged to consider as sacred and binding. The general of the Austin Friars was very eloquent and very authoritative: and the superior of the Jesuits was very unlearned, but not quite half a fool. He was rather careless about entering the list of controversy with the Austin Friar, but arrested his triumph by asking him if he would see one of his Friars who pretended to be nothing more than a Jesuit, and one of the Austin Friar's who religiously performed the above-mentioned three vows, show instantly which of them would be the readiest to obey his superiors? The Austin Friar consented. The Jesuit then turning to one of his brothers, the Holy Friar Mark, who was waiting on them, said, "Brother Mark, our companions are cold; I command you, in virtue of the holy obedience you have sworn to me, to bring here instantly out of the kitchen fire, and in your hands, some burning coals, that they may warm themselves over your hands." Father Mark instantly obeys, and to the astonishment of the Austin Friars, brought in his hands a supply of red burning coals, and held them to whoever thought proper to warm himself; and at the command of his superior, returned them to the kitchen hearth. The general of the Austin Friars, with the rest of his brethren, stood amazed; he looked wistfully on one of his monks, as if he wished to command him to do the like; but the Austin Monk, who perfectly understood him, and saw this was not a time to hesitate, observed,--"Reverend Father, forbear, and do not command me to tempt God! I am ready to fetch you fire in a chafing dish, but not in my bare hands." The triumph of the Jesuits was complete; and it is not necessary to add, that the miracle was noised about, and that the Austin Friars could never account for it, notwithstanding their strict performance of the three vows.

ASTROLOGY, &c.

It is a singular fact, that men the most eminent for their learning were those who indulged most in the favourite superstition of judicial Astrology; and as the ingenious Tenhove observes, whenever an idea germinates in a learned head, it shoots with additional luxuriance. At the present time, however, a belief in judicial Astrology can only exist in the people, who may be said to have no belief at all; for mere traditional sentiments can hardly be said to amount to a belief.

It is said that Dr. Fludd was in possession of the MSS. of Simon Forman, the Astrologer. We have seen that the studies of Mathematics, Astronomy, and Medicine, were early united in several persons connected with the faculty of medicine. Real Astronomy gave birth to judicial Astrology; which offering an ample field to enthusiasm and imposture, was eagerly pursued by many who had no scientific purpose in view. It was connected with various juggling tricks and deceptions, affected an obscure jargon of language, and insinuated itself into every thing in which the hopes and fears of mankind were concerned. The professors of this pretended science were at first generally persons of mean education, in whom low cunning supplied the place of knowledge. Most of them engaged in the empirical practice of physic, and some, through the credulity of the times, even arrived at a degree of eminence in it; yet since the whole foundation of their art was folly and deceit, they nevertheless gained many proselytes and dupes, both among the well-informed and the ignorant.

When Charles the First was confined, Lilly, the famous Astrologer, was consulted for the hour that should favour his escape.

It has been reported of several famous for their astrological skill, that they have suffered a voluntary death merely to verify their own predictions: this has been said of Cardan, and Burton the author of the Anatomy of Melancholy.

The defence was answered by Thomas Vicars, in his "Madnesse of Astrologers."

Lilly's opinions, and his pretended science, were such favourites of the age, that the learned Gataker wrote professedly against this popular delusion. Lilly, at the head of his star-expounding friends, not only formally replied to, but persecuted Gataker annually in his predictions, and even struck at his ghost, when beyond the grave. Gataker died in July 1654, and Lilly having written in his Almanack of that year, for the month of August, this barbarous Latin verse:--

Hoc in tumbo, jacet presbyter et nebulo!

Here in this tomb lies a presbyter and a knave!

He had the impudence to assert, that he had predicted Gataker's death! But the truth is, it was an epitaph to the "lodgings to let:" it stood empty, ready for the first passenger to inhabit. Had any other of that party of any eminence died in that month, it would have been as appositely applied to him. But Lilly was an exquisite rogue, and never at a fault. Having prophesied, in his Almanack for 1650, that the parliament stood upon a tottering foundation, when taken up by a messenger during the night, he contrived to cancel the page, printed off another, and shewed his copies before the committee, assuring them that the others were none of his own, but forged by his enemies.

PRACTICAL ASTROLOGY, &c.

CHARACTERS OF THE | | |

This art, or rather this conjectural science, is principally divided into NATURAL and JUDICIARY.

NATURAL ASTROLOGY

JUDICIAL OR JUDICIARY ASTROLOGY

Is a further pretence to discover or foretel MORAL EVENTS, or such as have a dependence on the FREEDOM OF THE WILL. In this department of astrology we meet with all the idle conceits about the HORARY REIGN of planets, the DOCTRINE OF HOROSCOPES, the DISTRIBUTION OF THE HOUSES, the CALCULATION OF NATIVITIES, FORTUNES, LUCKY and UNLUCKY HOURS, and other ominous fatalities.

The study of Astrology, so flattering to human curiosity, got early admission into the favour of mankind, especially of the weak, ignorant, and effeminate, whose follies induced the avaricious, crafty, and designing knaves, to recommend and promote it for their own private interest and advantage.

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