Letters on Demonology and Witchcraft Read online

  The taste and the smell, like the touch, convey more direct intelligence than the eye and the ear, and are less likely than those senses to aid in misleading the imagination. We have seen the palate, in the case of the porridge-fed lunatic, enter its protest against the acquiescence of eyes, ears, and touch, in the gay visions which gilded the patient's confinement. The palate, however, is subject to imposition as well as the other senses. The best and most acute bon vivant loses his power of discriminating betwixt different kinds of wine, if he is prevented from assisting his palate by the aid of his eyes,—that is, if the glasses of each are administered indiscriminately while he is blindfolded. Nay, we are authorized to believe that individuals have died in consequence of having supposed themselves to have taken poison, when, in reality, the draught they had swallowed as such was of an innoxious or restorative quality. The delusions of the stomach can seldom bear upon our present subject, and are not otherwise connected with supernatural appearances, than as a good dinner and its accompaniments are essential in fitting out a daring Tam of Shanter, who is fittest to encounter them when the poet's observation is not unlikely to apply—

  "Inspiring bauld John Barleycorn,

  What dangers thou canst make us scorn!

  Wi' tippenny we fear nae evil,

  Wi' usquebae we'll face the devil.

  The swats sae ream'd in Tammie's noddle,

  Fair play, he caredna deils a bodle!"

  Neither has the sense of smell, in its ordinary state, much connexion with our present subject. Mr. Aubrey tells us, indeed, of an apparition which disappeared with a curious perfume as well as a most melodious twang; and popular belief ascribes to the presence of infernal spirits a strong relish of the sulphureous element of which they are inhabitants. Such accompaniments, therefore, are usually united with other materials for imposture. If, as a general opinion assures us, which is not positively discountenanced by Dr. Hibbert, by the inhalation of certain gases or poisonous herbs, necromancers can dispose a person to believe he sees phantoms, it is likely that the nostrils are made to inhale such suffumigation as well as the mouth.[4]

  I have now arrived, by a devious path, at the conclusion of this letter, the object of which is to show from what attributes of our nature, whether mental or corporeal, arises that predisposition to believe in supernatural occurrences. It is, I think, conclusive that mankind, from a very early period, have their minds prepared for such events by the consciousness of the existence of a spiritual world, inferring in the general proposition the undeniable truth that each man, from the monarch to the beggar, who has once acted his part on the stage, continues to exist, and may again, even in a disembodied state, if such is the pleasure of Heaven, for aught that we know to the contrary, be permitted or ordained to mingle amongst those who yet remain in the body. The abstract possibility of apparitions must be admitted by every one who believes in a Deity, and His superintending omnipotence. But imagination is apt to intrude its explanations and inferences founded on inadequate evidence. Sometimes our violent and inordinate passions, originating in sorrow for our friends, remorse for our crimes, our eagerness of patriotism, or our deep sense of devotion—these or other violent excitements of a moral character, in the visions of night, or the rapt ecstasy of the day, persuade us that we witness, with our eyes and ears, an actual instance of that supernatural communication, the possibility of which cannot be denied. At other times the corporeal organs impose upon the mind, while the eye and the ear, diseased, deranged, or misled, convey false impressions to the patient. Very often both the mental delusion and the physical deception exist at the same time, and men's belief of the phenomena presented to them, however erroneously, by the senses, is the firmer and more readily granted, that the physical impression corresponded with the mental excitement.

  So many causes acting thus upon each other in various degrees, or sometimes separately, it must happen early in the infancy of every society that there should occur many apparently well-authenticated instances of supernatural intercourse, satisfactory enough to authenticate peculiar examples of the general proposition which is impressed upon us by belief of the immortality of the soul. These examples of undeniable apparitions (for they are apprehended to be incontrovertible), fall like the seed of the husbandman into fertile and prepared soil, and are usually followed by a plentiful crop of superstitious figments, which derive their sources from circumstances and enactments in sacred and profane history, hastily adopted, and perverted from their genuine reading. This shall be the subject of my next letter.

  LETTER II.

  Consequences of the Fall on the Communication between Man and the Spiritual World—Effects of the Flood—Wizards of Pharaoh—Text in Exodus against Witches—The word Witch is by some said to mean merely Poisoner—Or if in the Holy Text it also means a Divineress, she must, at any rate, have been a Character very different to be identified with it—The original, Chasaph, said to mean a person who dealt in Poisons, often a Traffic of those who dealt with familiar Spirits—But different from the European Witch of the Middle Ages—Thus a Witch is not accessary to the Temptation of Job—The Witch of the Hebrews probably did not rank higher than a Divining Woman—Yet it was a Crime deserving the Doom of Death, since it inferred the disowning of Jehovah's Supremacy—Other Texts of Scripture, in like manner, refer to something corresponding more with a Fortune-teller or Divining Woman than what is now called a Witch—Example of the Witch of Endor—Account of her Meeting with Saul—Supposed by some a mere Impostor—By others, a Sorceress powerful enough to raise the Spirit of the Prophet by her own Art—Difficulties attending both Positions—A middle Course adopted, supposing that, as in the Case of Balak, the Almighty had, by Exertion of His Will, substituted Samuel, or a good Spirit in his Character, for the Deception which the Witch intended to produce—Resumption of the Argument, showing that the Witch of Endor signified something very different from the modern Ideas of Witchcraft—The Witches mentioned in the New Testament are not less different from modern Ideas than those of the Books of Moses, nor do they appear to have possessed the Power ascribed to Magicians—Articles of Faith which we may gather from Scripture on this point—That there might be certain Powers permitted by the Almighty to Inferior, and even Evil Spirits, is possible; and in some sense the Gods of the Heathens might be accounted Demons—More frequently, and in a general sense, they were but logs of wood, without sense or power of any kind, and their worship founded on imposture—Opinion that the Oracles were silenced at the Nativity adopted by Milton—Cases of Demoniacs—The Incarnate Possessions probably ceased at the same time as the intervention of Miracles—Opinion of the Catholics—Result, that witchcraft, as the Word is interpreted in the Middle Ages, neither occurs under the Mosaic or Gospel Dispensation—It arose in the Ignorant Period, when the Christians considered the Gods of the Mahommedan or Heathen Nations as Fiends, and their Priests as Conjurers or Wizards—Instance as to the Saracens, and among the Northern Europeans yet unconverted—The Gods of Mexico and Peru explained on the same system—Also the Powahs of North America—Opinion of Mather—Gibb, a supposed Warlock, persecuted by the other Dissenters—Conclusion.

  What degree of communication might have existed between the human race and the inhabitants of the other world had our first parents kept the commands of the Creator, can only be subject of unavailing speculation. We do not, perhaps, presume too much when we suppose, with Milton, that one necessary consequence of eating the "fruit of that forbidden tree" was removing to a wider distance from celestial essences the beings who, although originally but a little lower than the angels, had, by their own crime, forfeited the gift of immortality, and degraded themselves into an inferior rank of creation.

  Some communication between the spiritual world, by the union of those termed in Scripture "sons of God" and the daughters of Adam, still continued after the Fall, though their inter-alliance was not approved of by the Ruler of mankind. We are given to understand—darkly, indeed, but with as much certainty as we
can be entitled to require—that the mixture between the two species of created beings was sinful on the part of both, and displeasing to the Almighty. It is probable, also, that the extreme longevity of the antediluvian mortals prevented their feeling sufficiently that they had brought themselves under the banner of Azrael, the angel of death, and removed to too great a distance the period between their crime and its punishment. The date of the avenging Flood gave birth to a race whose life was gradually shortened, and who, being admitted to slighter and rarer intimacy with beings who possessed a higher rank in creation, assumed, as of course, a lower position in the scale. Accordingly, after this period we hear no more of those unnatural alliances which preceded the Flood, and are given to understand that mankind, dispersing into different parts of the world, separated from each other, and began, in various places, and under separate auspices, to pursue the work of replenishing the world, which had been imposed upon them as an end of their creation. In the meantime, while the Deity was pleased to continue his manifestations to those who were destined to be the fathers of his elect people, we are made to understand that wicked men—it may be by the assistance of fallen angels—were enabled to assert rank with, and attempt to match, the prophets of the God of Israel. The matter must remain uncertain whether it was by sorcery or legerdemain that the wizards of Pharaoh, King of Egypt, contended with Moses, in the face of the prince and people, changed their rods into serpents, and imitated several of the plagues denounced against the devoted kingdom. Those powers of the Magi, however, whether obtained by supernatural communications, or arising from knowledge of legerdemain and its kindred accomplishments, were openly exhibited; and who can doubt that—though we may be left in some darkness both respecting the extent of their skill and the source from which it was drawn—we are told all which it can be important for us to know? We arrive here at the period when the Almighty chose to take upon himself directly to legislate for his chosen people, without having obtained any accurate knowledge whether the crime of witchcraft, or the intercourse between the spiritual world and embodied beings, for evil purposes, either existed after the Flood, or was visited with any open marks of Divine displeasure.

  But in the law of Moses, dictated by the Divinity himself, was announced a text, which, as interpreted literally, having been inserted into the criminal code of all Christian nations, has occasioned much cruelty and bloodshed, either from its tenor being misunderstood, or that, being exclusively calculated for the Israelites, it made part of the judicial Mosaic dispensation, and was abrogated, like the greater part of that law, by the more benign and clement dispensation of the Gospel.

  The text alluded to is that verse of the twenty-second chapter of Exodus bearing, "men shall not suffer a witch to live." Many learned men have affirmed that in this remarkable passage the Hebrew word CHASAPH means nothing more than poisoner, although, like the word veneficus, by which it is rendered in the Latin version of the Septuagint, other learned men contend that it hath the meaning of a witch also, and may be understood as denoting a person who pretended to hurt his or her neighbours in life, limb, or goods, either by noxious potions, by charms, or similar mystical means. In this particular the witches of Scripture had probably some resemblance to those of ancient Europe, who, although their skill and power might be safely despised, as long as they confined themselves to their charms and spells, were very apt to eke out their capacity of mischief by the use of actual poison, so that the epithet of sorceress and poisoner were almost synonymous. This is known to have been the case in many of those darker iniquities which bear as their characteristic something connected with hidden and prohibited arts. Such was the statement in the indictment of those concerned in the famous murder of Sir Thomas Overbury, when the arts of Forman and other sorcerers having been found insufficient to touch the victim's life, practice by poison was at length successfully resorted to; and numerous similar instances might be quoted. But supposing that the Hebrew witch proceeded only by charms, invocations, or such means as might be innoxious, save for the assistance of demons or familiars, the connexion between the conjurer and the demon must have been of a very different character under the law of Moses, from that which was conceived in latter days to constitute witchcraft. There was no contract of subjection to a diabolic power, no infernal stamp or sign of such a fatal league, no revellings of Satan and his hags, and no infliction of disease or misfortune upon good men. At least there is not a word in Scripture authorizing us to believe that such a system existed. On the contrary, we are told (how far literally, how far metaphorically, it is not for us to determine) that, when the Enemy of mankind desired to probe the virtue of Job to the bottom, he applied for permission to the Supreme Governor of the world, who granted him liberty to try his faithful servant with a storm of disasters, for the more brilliant exhibition of the faith which he reposed in his Maker. In all this, had the scene occurred after the manner of the like events in latter days, witchcraft, sorceries, and charms would have been introduced, and the Devil, instead of his own permitted agency, would have employed his servant the witch as the necessary instrument of the Man of Uzz's afflictions. In like manner, Satan desired to have Peter, that he might sift him like wheat. But neither is there here the agency of any sorcerer or witch. Luke xxii. 31.

  Supposing the powers of the witch to be limited, in the time of Moses, to enquiries at some pretended deity or real evil spirit concerning future events, in what respect, may it be said, did such a crime deserve the severe punishment of death? To answer this question, we must reflect that the object of the Mosaic dispensation being to preserve the knowledge of the True Deity within the breasts of a selected and separated people, the God of Jacob necessarily showed himself a jealous God to all who, straying from the path of direct worship of Jehovah, had recourse to other deities, whether idols or evil spirits, the gods of the neighbouring heathen. The swerving from their allegiance to the true Divinity, to the extent of praying to senseless stocks and stones which could return them no answer, was, by the Jewish law, an act of rebellion to their own Lord God, and as such most fit to be punished capitally. Thus the prophets of Baal were deservedly put to death, not on account of any success which they might obtain by their intercessions and invocations (which, though enhanced with all their vehemence, to the extent of cutting and wounding themselves, proved so utterly unavailing as to incur the ridicule of the prophet), but because they were guilty of apostasy from the real Deity, while they worshipped, and encouraged others to worship, the false divinity Baal. The Hebrew witch, therefore, or she who communicated, or attempted to communicate, with an evil spirit, was justly punished with death, though her communication with the spiritual world might either not exist at all, or be of a nature much less intimate than has been ascribed to the witches of later days; nor does the existence of this law, against the witches of the Old Testament sanction, in any respect, the severity of similar enactments subsequent to the Christian revelation, against a different class of persons, accused of a very different species of crime.

  In another passage, the practices of those persons termed witches in the Holy Scriptures are again alluded to; and again it is made manifest that the sorcery or witchcraft of the Old Testament resolves itself into a trafficking with idols, and asking counsel of false deities; in other words, into idolatry, which, notwithstanding repeated prohibitions, examples, and judgments, was still the prevailing crime of the Israelites. The passage alluded to is in Deuteronomy xviii. 10, ii—"There shall not be found among you anyone that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer." Similar denunciations occur in the nineteenth and twentieth chapters of Leviticus. In like manner, it is a charge against Manasses (2 Chronicles xxxviii.) that he caused his children to pass through the fire, observed times, used enchantments and witchcraft, and dealt with familiar spirits and with wizards. These passages seem
to concur with the former, in classing witchcraft among other desertions of the prophets of the Deity, in order to obtain responses by the superstitious practices of the pagan nations around them. To understand the texts otherwise seems to confound the modern system of witchcraft, with all its unnatural and improbable outrages on common sense, with the crime of the person who, in classical days, consulted the oracle of Apollo—a capital offence in a Jew, but surely a venial sin in an ignorant and deluded pagan.

  To illustrate the nature of the Hebrew witch and her prohibited criminal traffic, those who have written on this subject have naturally dwelt upon the interview between Saul and the Witch of Endor, the only detailed and particular account of such a transaction which is to be found in the Bible; a fact, by the way, which proves that the crime of witchcraft (capitally punished as it was when discovered) was not frequent among the chosen people, who enjoyed such peculiar manifestations of the Almighty's presence. The Scriptures seem only to have conveyed to us the general fact (being what is chiefly edifying) of the interview between the witch and the King of Israel. They inform us that Saul, disheartened and discouraged by the general defection of his subjects, and the consciousness of his own unworthy and ungrateful disobedience, despairing of obtaining an answer from the offended Deity, who had previously communicated with him through his prophets, at length resolved, in his desperation, to go to a divining woman, by which course he involved himself in the crime of the person whom he thus consulted, against whom the law denounced death—a sentence which had been often executed by Saul himself on similar offenders. Scripture proceeds to give us the general information that the king directed the witch to call up the Spirit of Samuel, and that the female exclaimed that gods had arisen out of the earth—that Saul, more particularly requiring a description of the apparition (whom, consequently, he did not himself see), she described it as the figure of an old man with a mantle. In this figure the king acknowledges the resemblance of Samuel, and sinking on his face, hears from the apparition, speaking in the character of the prophet, the melancholy prediction of his own defeat and death.