Chapter I: Part 1

=Demonologia;=

OR,

NATURAL KNOWLEDGE REVEALED.

W. WILSON, PRINTER, 57, SKINNER-STREET, LONDON.

DEMONOLOGIA;
OR,
NATURAL KNOWLEDGE REVEALED;

BEING

AN EXPOSÉ

OF

=Ancient and Modern Superstitions,=

CREDULITY, FANATICISM, ENTHUSIASM, & IMPOSTURE,

AS CONNECTED WITH THE

DOCTRINE, CABALLA, AND JARGON,

OF

AMULETS,
APPARITIONS,
ASTROLOGY,
CHARMS,
DEMONOLOGY,
DEVILS,
DIVINATION,
DREAMS,
DEUTEROSCOPIA,
EFFLUVIA,
FATALISM,
FATE,
FRIARS,
GHOSTS,
GIPSIES,
HELL,
HYPOCRITES,
INCANTATIONS,
INQUISITION,
JUGGLERS,
LEGENDS,
MAGIC,
MAGICIANS,
MIRACLES,
MONKS,
NYMPHS,
ORACLES,
PHYSIOGNOMY,
PURGATORY,
PREDESTINATION,
PREDICTIONS,
QUACKERY,
RELICS,
SAINTS,
SECOND SIGHT,
SIGNS BEFORE DEATH,
SORCERY,
SPIRITS,
SALAMANDERS,
SPELLS,
TALISMANS,
TRADITIONS,
TRIALS, &c.
WITCHES,
WITCHCRAFT, &c. &c.

THE WHOLE UNFOLDING

MANY SINGULAR PHENOMENA IN THE PAGE OF NATURE.

=By J. S. F.=

“The earth hath bubbles, as the water has,
“And these are of them.”

“All which, by long discourse, I’ll prove anon.”

=London:=
JOHN BUMPUS, 23, SKINNER-STREET.

1827.

CONTENTS.

Page

_Observations on Ancient and Modern Superstitions, &c._ 1

_Proofs and Trials of Guilt in Superstitious Ages_ 9

_Astrology, &c._ 18

_Practical Astrology, &c._ 25

_Natural Astrology_ 26

_Judicial or Judiciary Astrology_ 27

Origin of Astrology 28

Astrological Schemes, &c. 29

Table of the Twelve Houses 30

Signs to the Houses of the Planets 32

Angles or Aspects of the Planets 33

The Application of Planets 34

Prohibition 35

Separation 35

Translation of Light and Virtue 35

Refrenation 35

Combustion 35

Reception 36

Retrogradation 36

Frustration 36

The Dragon’s Head and Tail 36

Climacteric 37

Lucky and Unlucky Days 39

Genethliaci 41

Genethliacum 42

Barclay’s Refutation of Astrology 43

_On the Origin and Imaginary Efficacy of Amulets and Charms, in
the Cure of Diseases, Protection from Evil Spirits, &c._ 51

Definition of Amulets, &c. 56

Effect of the Imagination on the Mind, &c. 59

_History of Popular Medicines, &c.—How influenced by
Superstition_ 67

_Alchemy_ 73

Origin, Objects, and Practice of Alchemy, &c. 81

_Alkahest, or Alcahest_ 85

_Magician_ 91

_Magi, or Mageans_ 96

_Magic, Magia, Mateia_ 99

Magic of the Eastern nations,—a brief View of the Origin and
Progress of Magic, &c.—

Chaldeans and Persians 101

Indians 109

Egyptians 110

Jews 115

_Prediction_ 123

_Fatalism, or Predestination_ 136

_Divination_ 142

Artificial Divination 142

Natural Divination 142

Axinomancy 143

Alectoromantia 143

Arithmomancy 144

Belomancy 144

Cleromancy 145

Cledonism 145

Coscinomancy 146

Capnomancy 146

Catoptromancy 147

Chiromancy 147

Dactyliomancy 148

Extispicium 148

Gastromancy 149

Geomancy 149

Hydromancy 150

Necromancy 150

Oneirocritica 150

Onomancy, or Onomamancy 152

Onycomancy, or Onymancy 154

Ornithomancy 155

Pyromancy 155

Pyscomancy, or Sciomancy 155

Rhabdomancy 156

_Oracle_ 157

_Ouran, or Uran, Soangus_ 163

_Dreams, &c._ 164

Brizomancy 164

Origin of interpreting Dreams 164

Opinions on the cause of Dreams 166

_Fate_ 168

_Physiognomy_ 171

_Apparitions_ 178

_Deuteroscopia, or Second-sight_ 194

_Witches, Witchcraft, Wizards, &c._ 204

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

_Sorcery_ 272

_Sortes—Sortilegium_ 273

_Sibyls_ 282

_Talismans_ 283

_Philters, Charms, &c._ 285

_Hell_ 286

_Inquisition_ 297

Inquisition, or the Holy Office 297

_Demon_ 307

_Demonology_ 308

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 Demon of Jedburgh_ 355

_The Ghost of Julius Cæsar_ 360

The Ghosts of the slain at the Battle of Marathon 360

Familiar Spirit, or ancient Brownie 361

_Gipsies—Egyptians_ 362

_Jugglers, their Origin, Exploits, &c._ 378

_Legends, &c.—Miracles, &c._ 393

_Monks and Friars.—Saints and Hermits_ 405

Of the Hermit of the Pillar—(St. Simeon Stylites, St.
Telesephorus, St. Syncletia) 427

_Holy Relique-Mania_, &c. &c. &c. 431

PREFACE.

Among the multifarious absurdities and chicaneries, which at different _epocha_ of society have clung to, and engaged the attention of man, absorbing, as it were, his more active intelligence, the marvellous and the ridiculous have alternately and conjointly had to contend for pre-eminence; that, whether it were a mountain in the moon or a bottle conjuror; a live lion stuffed with straw or a mermaid; a Cocklane ghost or a living skeleton; a giant or a pigmy; the delusive bait has invariably been swallowed with avidity, and credited with all the solemnity of absolute devotion.

If we look back towards what are called the dark ages of the worlds that is, at times when men were mere _yokels_, and when the reins of tyranny, superstition and idolatry, were controlled by a few knowing ones, we shall see the human mind at its lowest ebb of debasement, grovelling either under the lash of despotism, or sunk beneath the scale of human nature by the influence of priestcraft,—a time, when the feelings of men were galloped over, rough shod, and the dignity of the creation trampled under foot with impunity and exultation, by a state of the most passive and degenerate servility: how much must it now excite our wonder and admiration of that supreme Providence, who, in his merciful consideration for the frailest of mortals, by a variety of ways and means best suited to his omnipotent ends, has dragged us gradually, and, as it were, reluctantly to ourselves, from darkness to daylight, by extinguishing the stench and vapour of the train oil of ignorance and superstition, lighting us up with the brilliant gas of reason and comparative understanding, while, under less despotic and more tolerant times, we are permitted the rational exercise of those faculties which formerly were rivetted to the floor of tyranny by the most humiliating oppression!

The pranks of popes and priests, conjurors and fire-eaters, have comparatively fled before the piercings of the intellectual ray. Witches no longer untie the winds to capsise church-steeples, and “topple” down castles,—they no longer dance round the enchanted cauldron, invoking the “ould one” to propitiate their cantrip vows:—Beelzebub himself with his cloven foot is seldom if ever seen above the “bottom of the bottomless pit;” ghosts and apparitions are “jammed hard and fast” in the Red sea; demons of every cast and colour are eternally spellbound; legends are consigned to the chimney-corner of long winter-nights; miracles to the “_presto_, quick, change and begone!” of the nimble-fingered conjuror; and holy relics to the rosary of the bigot. Amulets and charms have lost their influence; saints are uncanonized, and St. Patrick, St. Dennis, & Co. are flesh and blood like ourselves; monks and holy friars no longer revel in the debauches of the cloister; the hermit returns unsolicited from the solitude of the desert, to encounter with his fellow-men; the pilgrim lays by his staff, leaves the Holy Land to its legitimate possessors, and the tomb of St. Thomas-à-Becket, to enjoy, unmolested, the sombre tranquillity of the grave. Quacks and mountebanks begin also to caper within a narrower sphere; to be brief, the word of command, to use a nautical phrase, has long been given, “every man to his station, and the cook to the fore-sheet,”—worldly occupations have superseded ultramundane speculations. Astrologers themselves, who once ruled the physical world, have long ago been virtually consigned to the grave of the Partridges; and floods and storms are found to be phenomena perfectly consistent with the natural world. We also know that the sun is stationary, that the moon is not made of green cheese, and that there are stars yet in the firmament which the centifold powers of the telescope of a Herschell will never be able to explore.

The Reformation, which originated in the trammels of vice itself, gave the Devil in hell and his agents on earth, such a “_belly-go-fister_,” that they have never since been able to come to the scratch, but in such a petty larceny-like manner, as to set all their demonological efforts at defiance. This is the first time “old Nick” was ever completely floored; though, it would appear, from the recent number of new churches, built no doubt with the pious intention of keeping him in abeyance, that he has latterly been making a little head-way;—these, however, with the “Holy alliance,” like stern-chasers on a new construction, should the “ould one” attempt to board us again in the smoke of superstition, will, without much injury to the hull of the church, pitch him back to Pandemonium, there to exhaust his demonological rage in the sulphuretted hydrogen of his own hell; while the lights of revealed religion, emanating from these soul-saving foundations, like Sir Humphrey Davy’s safety-lamp, will give us timely warning of the choke-damp of damnation before it have time to explode about our ears.

It behoves us, nevertheless, to pray that we may merit this protection, and to watch, for we know not at what hour the _cracksman_ may pay us an unwelcome visit; for, whatever pampered hypocrites and mercenary prayer-mongers may pretend to the contrary, our worldly goods, although but of a temporary and perishable nature, are as essential to our existence and respectability here below, as our spiritual faith is necessary to our heavenly and eternal happiness above, however unequal the comparison.

Among the creatures of the Devil, no one has a more decent claim to his clemency, than the caterwauling canting hypocrite. The hypocrite is a genus to which a variety of species belong, the subdivisions of which are too numerous for our present purpose; we shall only therefore offer a few remarks on one kind of these vampyres, drawn from daily observation. If not absolutely gluttons, although many of them are _gourmands_ in excess, hypocrites are invariably fond of their ungodly guts, for which they are at all times ready to sacrifice their God, their King, their country and their friends. They have a stomach like a horse, and a reservoir like a brewer’s vat. The hypocrite of circumstances prays, or pretends to pray, in adversity, and swears in good earnest, like a trooper, in prosperity,—he is either a roaring bedlamite or a whining calf, a peevish idiot, a buffoon, or a disgusting bacchanal;—in short, he is capable of such derogatory pranks and extremes, that, as the occasion serves, he with equal facility rises from the bended knee of supplication to extend the hand of venality, aye, and of sensuality too, to the object of his latent and ungovernable concupiscence. His bloated chops, at one time, resemble a passive pair of bagpipes, while, at another, they are inflated with all the arrogance of beggarly pride and momentary superfluity. He is never ashamed to beg, and only afraid to steal—although equally adapted for the one as the other. A consummate, a brawling, and a suspicious egotist—he will hear no one but himself, no opinion but his own. In his own house he is a bear; in the house of another, a nuisance; and every where a _nil desideratum_. Self-eulogy is his most constant theme; and his loathsome flattery, either applied to himself or others, is invariably bespattered with the most _impious_ invocations of the Deity, to witness his rebellious professions of patience, submission, abstinence, and every other exotic virtue, which he knows only by name. His cant is of the basest and most servile description; and for the attainment of some object, however pitiful or paltry, important or consequential, he is the same venal wretch all over. Where his expectations are defeated, and the yearnings of his bowels unappeased, his sycophancy is succeeded by slander, impertinence, insult, and the most unfounded suspicion. The cringing, wriggling wretch, at length, having wormed himself through a world of unpitied degradation, filth, and obscenity, attempts, at the end of his career, to offer up to his God, what has been indignantly rejected by the Devil—he dies as he lived, a pauper, equally to fortune and fame—without one redeeming qualification to keep alive even his name, which is never mentioned unless mingled with that kindred contempt and insignificance to which it was by nature and existence so closely allied.

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.

=Demonologia.=

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.

Legends, miracles, prophecies, &c. are relics of superstitious ages. What also is extraordinary, is, that few species of superstition, if any, originated with the _populace_. They were the inventions of barbarous ages before the dawn of reason—afterwards the fabrications of men actuated by ambition, and a desire to servilize the human mind.

As regards the Romans only, a people whom we are taught from our infancy to respect, and who, indeed, in their better days, were truly venerable for their virtue and valour, what is there in their history more astonishing than their implicit belief in augury[1]? Their belief in omens or preternatural appearances of the heavenly bodies, in eclipses, comets, and dreadful thunder-storms, may be forgiven. They had made small progress in astronomy; they had not learnt that an eclipse is a matter of common calculation; and that storms are, in most cases, highly beneficial to the earth, and nowise connected with past or future events. But when we find them giving implicit credit to their priests, who thought proper to predict good or evil, merely from the appearance of the entrails of sacrificed animals, from the flight of birds, from chickens, foxes, &c. we are at a loss to conceive how a deception of this kind could have prevailed, without being detected and exposed by the good sense of the people. The mob alone, or the common soldiers and sailors, were not merely influenced by the reports of the augurs[2]; their kings or commanders undertook no expedition without consulting these oracles, and were always unsuccessful, if they confided so much in themselves as to disregard their opinions. In some cases, it is easy to suppose that they might have been in concert with the augurs, to promote some favourite point, to raise an enthusiasm in the people in their favour, or to inspire the soldiers with fortitude in some dangerous enterprise. But it is not so easy to suppose that this was always the case, because, upon the evidence of their historians, it appears that there was generally but little connexion between them; and that, although the people looked to the commander for _orders_, they regarded the augurs as superior beings who were to grant _success_.

The art of augury the Romans had from the Tuscans, and the Tuscans from the Greeks, who probably derived it from the Chaldeans; but the progress of the art is as absurd as the origin of it is obscure. The only wonder is, that it had so much influence upon a people, in the whole of whose history we find so many brilliant examples of solid sense, of learning, and of eloquence. Their historians, who rank among the most learned of their writers, and of whose abilities we can even now be judges, gravely relate the process of consulting augury, and the success of it. Yet the augurs were men following one another in regular succession. Was there none to betray the secret? Was the art of juggling an hereditary secret without one interruption? Tyranny first broke the chain. When Rome was governed by tyrants, these despised augury, and prosecuted their wicked purposes, whatever might be the appearance of the entrails of an ox; and as they, no doubt, often succeeded in their enterprises, augury would naturally fall into disrepute. These circumstances, in the great chain of causes and events, would naturally pave the way for a more rational religion. We are indebted to Henry VIII. for the commencement of the reformation; but, if the pope would have sanctioned his lust and his extortion, that advantage would have probably been derived from a better sovereign.

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[3]—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 (_see_ ASTROLOGY) and predict events; and the many foolish instances for belief in the success of lottery-tickets.

Ignorant as the Romans were of a superintending Providence, and of the revealed will of the Divine Majesty, their trust in such omens was pardonable, and deceived as they were by the artifices of their soothsayers, who could contrive to _time_ their prophecies, and express them in such a manner that they should appear to be punctually fulfilled, we cannot wonder if the wisest among them were induced to place confidence in imposture. But that we should be as much attached to this species of divination is a weakness, than which there is none we ought more to blush at. Although we boast of our superior understanding, improved as it is by the knowledge of eighteen centuries, we are guilty of a weakness which is excusable only in an unenlightened heathen. This subject might, perhaps, be treated with the ridicule of satire, or the silence of contempt, but the more we consider it, the more we should be inclined to doubt the fact, that there can exist a human and reasonable being so weak, as to believe that futurity can be revealed by trifling events, or by the lowest of mankind, under the name of conjurors. But the fact cannot be doubted: cases of the kind occur every day; and the happiness of individuals and families often lies at the mercy of such impostors.

Those who are addicted to this species of superstitious credulity are no doubt of that class of people who are called _well-meaning_, and would be greatly incensed were we to ask them whether they believed in the superintendence of a Divine Providence. They would answer, “Surely—God forbid we did not!” And yet, is it consistent with our received ideas, or with the revealed wisdom and perfections of the Deity, to suppose that he should declare that futurity is locked up from the penetration of mankind, and yet should reveal the events of it by the sediments of a cup of coffee, the flame of a candle, or the starting of a sulphureous coal? Is not this offering the greatest insult to him? A step farther, we have, indeed, gone, and but a step towards the very highest insult; we have supposed that he makes known the secrets of futurity to the meanest vagrants and impostors, to the men and women whom the magistrate very properly punishes as much against their foreknowledge as against their inclination. The impossibility of our acquiring by any means a knowledge of future events, and the miserable condition of human life if we had that knowledge, might be here insisted on; but they must be obvious to every thinking man. A better dissuasive from the credulity which is the subject of this discourse, would be to insist upon the gross and insulting impiety of endeavouring to pry into what the Deity has pronounced hidden and concealed, and that by agents the most mean and contemptible. Let those who are still credulous in the appearance of their coffee grounds, their spilling of salt, their passing under a ladder or scaffolding[4], and all the paraphernalia of the impostures of pretended divines, consider with what propriety, decency and respect, they can hereafter appeal to the Deity by the epithets of _all-seeing_ and _omniscient_; and when they have done that, let them reflect upon the dignity and importance of those agents, in whose revelations they confide, in preference to his decrees.

Under the head of superstition may be ranked fatalism; for it follows from this dogma of faith, that all means of averting predestined events, that is, all future events whatever, are not only unavailing, but impious. It is manifest, that if this were consistently adhered to, every effort conducive to self-preservation, or even the common comforts and accommodations of life, would be paralysed; there would be no end to all the duties of social life; nay, to the very existence of the human species. Though this speculative principle, however, has never been able entirely to overpower and extinguish the feelings and dictates of nature to this extent, except among a few fantastical maniacs, there are proofs enough in the history of mankind of its pernicious practical effects. One of the most conspicuous examples of this, is found among the professors of the Mahomedan faith, in their abstaining from the means of stopping the progress of the plague. Among Christian sects, professing this doctrine, the like evils have arisen in an inferior degree, as exemplified in the opposition which the inoculation of the small-pox met with from this religious prejudice. _See Sir Gilbert Blane’s Elements of Medical Logic, page 208._

PROOFS AND TRIALS OF GUILT IN SUPERSTITIOUS AGES.

It were well, perhaps, did the cruelties practised in former ages lay generally at the door of superstition. The extraordinary trials to which those suspected of any guilty action were conducted with many devout ceremonies, by the ministers of religion, were declared to be the judgments of God. The kinds of ordeal were various, _e. g._ holding in the hand a red hot bar; plunging the arm into boiling water; walking blindfold amidst burning ploughshares; passing through fires; challenging the accuser to single combat, when frequently the ablest champion was permitted to supply his place; swallowing a morsel of consecrated bread; swimming or sinking in a river for witchcraft, or, as it was called, weighing a witch; stretching out the arms before the cross, till the soonest wearied dropped his arms, and lost his estate, which was decided by this very short process, called _juidcium crucis_, &c.

A dispute occurred between the Bishop of Paris and the Abbot of St. Denis, about the patronage of a monastery, and Pepin, surnamed the Short, not being able to pronounce upon their confused claims, decreed that it should be settled by one of these judgments of God: viz. _The judgment of the cross._ Each of the disputants chose a man, and both of the men appeared in the chapel, where they extended their arms in the form of a cross. The spectators, more orderly than those of the present day; still, although they watched every motion of the combatants with the most pious attention, the old English spirit, which rules so prevalently at the present period, was proof against every other consideration—they betted on the feat, first on one side, then on the other, according as the odds seemed to run in favour or against. The Bishop’s man was first tried; he let his arms drop and ruined his patron for ever. Though these trials might sometimes be evaded by the artifice of the priest, numerous, nevertheless, were the innocent victims who suffered from these superstitious practices.

They were very frequent between the tenth and twelfth century. William Rufus, having accused Hildebert, the Bishop of Mans, of high treason, was on the verge of submitting to one of these trials, when he was convinced by Ives, Bishop of Chartres, that they were against the canons of the constitution of the church, and adds, that in this manner “_Innocentiam defendere, est innocentiam perdere_.” In 1066 an abbot of St. Aubin of Angers, having refused to present a horse to the viscount of Tours, which the viscount claimed in right of his lordship, whenever an abbot first took possession of that abbey; the ecclesiastic offered to justify himself by the trial of the ordeal, or by duel, for which purpose he proposed to find a substitute. The duel was first agreed to by the viscount; but, reflecting that these combatants, though sanctioned by the church, depended solely on the address or vigour of the adversary, and consequently could afford no substantial proof of the equity of his claim, he proposed to compromise the matter in a manner which strongly characterised these times: he surrendered his claim, on condition that the abbot should not forget to mention him, his wife, and his brothers, in his prayers! As the orisons appeared to the abbot of comparatively little value with the horse, the proposal was accepted.

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.

The capitularies of Dagobert say, that if two neighbours dispute respecting the boundaries of their possessions, let a piece of turf of the contested land be dug up by the judge, and brought by him into the court, and the two parties shall touch it with the points of their swords, calling on God to witness their claims: after this, let them combat, and let victory prove who is right or who is wrong. In these combats in Germany, a solemn circumstance was practised in these judicial combats. In the midst of the lists they placed a _bier_; by the side of which stood the accuser and the accused, one at the head and the other at the foot, where they leaned in profound silence for some time before the combat commenced. In his preface to Way’s Fableaux, Mr. Ellis shews how faithfully the manners of the age are painted in these ancient tales, by observing the judicial combat introduced by a writer of the 14th century, who, in his poem, represents Pilate as challenging Jesus Christ to _single combat_; and another, who describes the person who pierced the side of Christ as a knight who jousted with Jesus.

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.

Those who were accused of robbery in these times were put to trial by a piece of barley bread, on which the mass had been performed; and if the accused could not swallow it, they were declared guilty. This mode of trial was improved by adding to the _bread_ a slice of _cheese_; and such was their credulity and dependance on heaven in these ridiculous trials, that they were very particular in this holy _bread_ and _cheese_, called the _corsned_. The bread was to be of unleavened barley, and the cheese made of ewes milk in the month of May[5].

The _bleeding of a corpse_ was another proof of guilt in superstitious ages; nor is the custom yet entirely abolished. If a person were murdered, it was believed, that at the touch or approach of the murderer, the blood gushed out from various parts of the body. By the side of the bier, if the smallest change was perceptible in the eyes, mouth, feet or hands of the corpse, the murderer was conjectured to be present, and many innocent persons doubtless must have suffered death from this idle chimera; for when a body is full of blood, warmed by a sudden external heat and symptoms of ensuing putrefaction, some of the blood vessels will burst, as they will all in time. This practice was once allowed in England, and is still looked on in some of the uncivilized parts of these kingdoms as a means of detecting the criminal. It forms a rich picture in the imagination of our old writers; and their histories and ballads are laboured into pathos by dwelling on the suppositious phenomenon.

All these absurd institutions, Robertson observes, cherished and inculcated, form the superstitions of the age believing the legendary histories of those saints who crowd and disgrace the Roman calendar. These fabulous miracles had been declared authentic by the bulls of the Popes, and the decrees of Councils—they were greedily swallowed by the populace; and whoever believed that the Supreme Being had interposed miraculously on those trivial occasions mentioned in legends, could not but expect his intervention in matters of greater importance when solemnly referred to his decision. Besides this ingenious remark, the fact is, that these customs were a substitute for written laws, which that barbarous period had not; and as it is impossible for any society to exist without _laws_, the ignorance of the people had recourse to these customs, which bad and absurd as they were, served to terminate controversies which might have given birth to more destructive practices. Ordeals are, in fact, the rude laws of a barbarous people, who have not obtained a written code, and not advanced enough in civilization, to embrace the refined investigations, the subtle distinctions, and elaborate inquiries, which are exacted by a Court of Law.

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.

In the middle ages they were acquainted with secrets to pass unhurt these secret trials: one is mentioned by Voltaire for undergoing the ordeal of boiling water; and this statement is confirmed by some of our late travellers in the East. The Mevleheh dervises can hold red hot iron between their teeth. Such artifices have been often publicly exhibited at Paris and London. On the ordeal of the Anglo-Saxons, Mr. Sharon Turner observes, that the hand was not to be immediately inspected, and was left to the chance of a good constitution to be so far healed during three days (the time they required to be bound up and sealed, before it was examined) as to discover those appearances when inspected, which were allowed to be satisfactory. There was also much preparatory training, suggested by the more experienced: besides, the accused had an opportunity of _going alone into the church_, and making _terms_ with the priest. The few spectators were always at a distance; and cold iron or any other inoffensive substance might be substituted, and the fire diminished at the moment. There can be no doubt they possessed these secrets and medicaments, which they always took care to have ready at hand, that they might pass through these trials in perfect security.

There is an anecdote of these times given by Camerarius, in his “Horæ Subscecivæ,” 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.

“This is the excellent foppery of the world, that when we are sick in
fortune (often the surfeit of our own behaviour) we make guilt of
our disasters, the sun, the moon, and the stars; as if we were
villains by necessity; fools by heavenly compulsion; knaves,
thieves, and treachers (traitors), by spherical predominance;
drunkards, liars, and adulterers, by an inforced obedience of
planetary influence; and all that we are evil in by a Divine
thrusting on; an admirable evasion of whoremaster to lay his goatish
disposition to the charge of a star! My father compounded with my
mother under the Dragon’s tail; and my nativity was under _Ursa
Major_; so that it follows, I am rough and lecherous.—Tut, I should
have been that I am, had the maidenliest star in the firmament
twinkled at my bastardizing.”—SHAKSPEARE.

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[6] 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.

A story, which strongly proves how much Charles II. was bigoted to judicial astrology, and whose mind was certainly not unenlightened, is recorded in Burnet’s History of his own times. The most respectable characters of the age, Sir William Dugdale, Elias Ashmole, Dr. Grew, and others, were members of an astrological club[7]. Congreve’s character of Foresight, in Love for Love, was then no uncommon person, though the humour now is scarcely intelligible. Dryden cast the nativities of his sons; and, what is remarkable, his prediction relating to his son Charles, was accomplished. This incident is of so late a date, one might hope it would have been cleared up; but, if it be a fact, it must be allowed that it forms a rational exultation for its irrational adepts.

In 1670, the passion for horoscopes and expounding the stars, prevailed in France among the first rank. The new-born child was usually presented naked to the astrologer, who read the first lineaments in its forehead, and the transverse lines in its hands, and thence wrote down its future destiny. Catherine de Medicis brought Henry IV. then a child, to old Nostradamus, whom antiquaries esteem more for his Chronicle of Provence than for his vaticinating powers. The sight of the reverend seer, with a beard which “streamed like a meteor in the air,” terrified the future hero, who dreaded a whipping from so grave a personage. Will it be credited, that one of these magicians, having assured Charles IX. that he would live as many days as he should turn about on his heels in an hour, standing on one leg, that his Majesty every morning performed that solemn exercise for an hour; the principal officers of the court, the judges, the chancellors, and generals, likewise, in compliment, standing on one leg, and turning round!

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.

It is curious to observe the shifts to which astrologers are put when their predictions are not verified. Great winds were predicted, by a famous adept, about the year 1586. No unusual storms, however, happened. Bodin, to save the reputation of the art, applied it as a figure to some _revolutions_ in the state, and of which there were instances enough at that moment. Among their lucky and unlucky days, they pretend to give those of various illustrious persons and of families. One is very striking:—Thursday was the unlucky day of our Henry VIII. He, his son Edward VI. Queen Mary, and Queen Elizabeth, all died on a _Thursday_! This fact had, no doubt, great weight in this controversy of the astrologers with their adversaries.

The life of Lilly, the astrologer, written by himself, is a curious work. He is the _Sidrophel_ of Butler. It contains so much artless narrative, and at the same time so much palpable imposture, that it is difficult to know when he is speaking what he really believes to be the truth. In a sketch of the state of astrology in his day, those adepts, whose characters he has drawn, were the lowest miscreants of the town. They all speak of each other as rogues and impostors. Such were Booker, George Wharton, Gadbury, who gained a livelihood by practising on the credulity of even men of learning so late as in 1650, to the 18th century. In Ashmole’s life an account of these artful impostors may be found. Most of them had taken the air in the pillory, and others had conjured themselves up to the gallows. This seems a true statement of facts. But Lilly informs us, that in his various conferences with _angels_, their voice resembled that of the Irish! The work is certainly curious for the anecdotes of the times it contains. The amours of Lilly with his mistress are characteristic. By his own accounts, he was a very artful man; and managed matters admirably which required deception and invention.

In the time of the civil wars, astrology was in high repute. The royalists and the rebels had their _astrologers_ as well as their _soldiers_! and the predictions of the former had a great influence over the latter. On this subject, it may gratify curiosity to notice three or four works which bear an excessive price; a circumstance which cannot entirely be occasioned by their rarity; and we are induced to suppose, that we still have adepts in this science, whose faith must be strong, or whose scepticism weak.

The Chaldean sages were nearly put to the route by a quarto park of artillery, fired on them by Mr. John Chamber, in 1691. Apollo did not use Marsyas more inhumanly than his scourging pen this mystical race, and his personalities made them feel more sore. However, a Norwich knight, the very Quixote of astrology, arrayed in the enchanted armour of his occult authors, encountered this pagan in a most stately carousal. He came forth with “A defence of Judiciall Astrologye, in answer to a treatise lately published by Mr. John Chamber. By Christopher Knight. Printed at Cambridge, 1603.” This is a handsome quarto of about 500 pages. Sir Christopher is a learned and lively writer, and a knight worthy to defend a better cause. But his Dulcinea had wrought most wonderfully on his imagination. This defence of this fanciful science, if science it may be called, demonstrates nothing, while it defends every thing. It confutes, according to the Knight’s own ideas: it alleges a few scattered facts in favour of astrological predictions, which may be picked up in that immensity of fabling which disgraces history. He strenuously denies, or ridicules, what the greatest writers have said against this fanciful art, while he lays great stress on some passages from obscure authors, or what is worse, from authors of no authority. The most pleasant part is at the close, where he defends the art from the objections of Mr. Chamber, by recrimination. Chamber had enriched himself by medical practice, and when he charges the astrologers by merely aiming to gain a few beggarly pence, Sir Christopher catches fire, and shews by his quotations, that if we are to despise an art by its professors attempting to subsist on it, or for the objections which may be raised against its vital principles, we ought by this argument most heartily to despise the medical science and medical men! He gives here all he can collect against physic and physicians, and from the confessions of Hippocrates and Galen, Avicenna and Agrippa, medicine appears to be a vainer science than even astrology! Sir Christopher is a shrewd and ingenious adversary; but when he says he only means to give Mr. Chamber oil for his vinegar, he has totally mistaken its quality.

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

But the great work is by Lilly; and entirely devoted to the adepts. He defends nothing; for this oracle delivers his _dictum_, and details every event as matters not questionable. He sits on the tripod; and every page is embellished by a horoscope, which he explains with the utmost facility. This voluminous monument of the folly of the age, is a quarto, valued at some guineas! It is entitled, “Christian Astrology, modestly treated of in three Books, by William Lilly, student in Astrology, 2nd edition, 1659.” There is also a portrait of this arch rogue, and astrologer! an admirable illustration for Lavater!

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.

By the word Astrology (derived from the Greek αστηρ, _a star_, and λογος, _a discourse_,) is meant the art of prognosticating or foretelling events[8] by the ASPECTS, POSITIONS, and INFLUENCE of the HEAVENLY BODIES.

By ASPECT is to be understood an angle formed by the rays of two planets meeting on earth, able to execute some natural power or influence; which may be better explained by the following table.

CHARACTERS OF THE
│ │ │

═════════════════╤═════════════════╤═════════════════╤═════════════════ _Six Northern │_Six Southern │_Planets._ │_Aspects._ Signs._ │ Signs._ │ │ ─────────────────┴┬────────────────┴─┬───────────────┴─┬─────────────── ♈︎ Aries. │♎︎ Libra. │♄ Saturn. │☌ Conjunction. ♉︎ Taurus. │♏︎ Scorpio. │♃ Jupiter. │⚹ Sextile. ♊︎ Gemini. │♐︎ Sagittarius. │♂ Mars. │Δ Trine. ♋︎ Cancer. │♑︎ Capricorn. │☉ Sun. │☐ Quartile. ♌︎ Leo. │♒︎ Aquarius. │⦵ Earth. │☍ Opposition. ♍︎ Virgo. │♓︎ Pisces. │♀ Venus. │ │ │☿ Mercury. │ │ │☽ Luna. │ ═════════════════╧═════════════════╧═════════════════╧═════════════════

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

NATURAL ASTROLOGY

Is confined to the study of exploring natural effects, as CHANGE OF WEATHER, WINDS, STORMS, HURRICANES, THUNDER, FLOODS, EARTHQUAKES, and the like. In this sense it is admitted to be a part of natural philosophy. It was under this view that Mr. Goad, Mr. Boyle, and Dr. Mead, pleaded for its use. The first endeavours to account for the diversity of seasons from the situations, habitudes, and motions of the planets; and to explain an infinity of phenomena by the contemplation of the stars. The Honourable Mr. Boyle admitted, that all physical bodies are influenced by the heavenly bodies; and the Doctor’s opinion, in his treatise concerning the POWER OF THE SUN AND MOON, &c. is in favour of the doctrine. But these predictions and influences are ridiculed and entirely exploded by the most esteemed modern philosophers, of which the reader may have a learned specimen in ROHAULT’S _Tract. Physic._ pt. ii. c. 27.

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 professors of this conjectural science maintain “that the Heavens are one great book, wherein God has written the history of the world; and in which every man may read his own fortune and the transactions of his time. This art, say they, had its rise from the same hands as Astronomy itself: while the ancient Assyrians, whose serene unclouded sky favoured their celestial observations, were intent on tracing the paths and periods of the heavenly bodies; they discovered a constant settled relation or analogy between them and things below; and hence were led to conclude these to be the _parcæ_, or fates or destinies, so much talked of, which preside at our birth, and dispose of our future fate.”

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.

_Origin of Astrology._

We meet with the first accounts of Astrology in Chaldea; and at Rome it was known by the name of the BABYLONISH CALCULATION; against which Horace very wisely cautioned his readers—

—— nec Babylonios
Tentaris numeros.—_Lib._ l. _od._ xi.

that is, consult not the tables or planetary calculations used by Astrologers of Babylonish origin. This therefore was the opinion of the Romans on the subject of Astrology. Others have ascribed the invention of this deception to the Arabs: be this as it may, judicial Astrology has been too much used by the priests of all nations to increase their own power and emoluments.

The Egyptians, the Chaldeans, the Greeks and Romans, furnish us with innumerable instances of the extent to which Astrology was carried for interested purposes. Brahmins in India, who take upon themselves to be the arbiters of good and evil hours, and who set an extravagant price upon their pretended knowledge of planetary influence and predictions, maintain their authority at the present day by similar means. Nor among the Christians, notwithstanding the enlightened era in which we live, are we without our Astrologers, as well as its admirers and advocates; for though they may not have all pursued and adopted the same technical method, still it is certain, that whoever pretends to discover future events by other means than through the light of Divine revelation, may be properly classed under the species of judicial Astrologers.

_Astrological Schemes, &c._