The Superstitions of Witchcraft | Page 2

of Justice--Causes of Voluntary Witch-Confessions--Testimony of Sir G. Mackenzie, &c.--Trial and Execution of Margaret Barclay--Computation of the Number of Witches who suffered Death in England and Scotland in the Sixteenth and Seventeenth Centuries--Witches burned alive at Edinburgh in 1608--The Lancashire Witches--Sir Thomas Overbury and Dr. Forman--Margaret Flower and Lord Rosse 203
CHAPTER VIII.
The Literature of Europe in the Seventeenth Century proves the Universality and Horror of Witchcraft--The most acute and most liberal Men of Learning convinced of its Reality--Erasmus and Francis Bacon--Lawyers prejudiced by Legislation--Matthew Hale's judicial Assertion--Sir Thomas Browne's Testimony--John Selden--The English Church least Ferocious of the Protestant Sects--Jewell and Hooker--Independent Tolerance--Witchcraft under the Presbyterian Government--Matthew Hopkins--Gaule's 'Select Cases of Conscience'--Judicial and Popular Methods of Witch-discovery--Preventive Charms--Witchfinders a Legal and Numerous Class in England and Scotland--Remission in the Severity of the Persecution under the Protectorship 219
CHAPTER IX.
Glanvil's Sadducismus Triumphatus--His Sentiments on Witchcraft and Demonology--Baxter's 'Certainty of the World of Spirits,' &c.--Witch Trial at Bury St. Edmund's by Sir Matthew Hale, 1664--The Evidence adduced in Court--Two Witches hanged--Three hanged at Exeter in 1682--The last Witches judicially executed in England--Uniformity of the Evidence adduced at the Trials--Webster's Attack upon the Witch-creed in 1677--Witch Trials in England at the end of the Seventeenth Century--French Parliaments vindicate the Diabolic Reality of the Crime--Witchcraft in Sweden 237
CHAPTER X.
Witchcraft in the English Colonies in North America--Puritan Intolerance and Superstition--Cotton Mather's 'Late Memorable Providences'--Demoniacal Possession--Evidence given before the Commission--Apologies issued by Authority--Sudden Termination of the Proceedings--Reactionary Feeling against the Agitators--The Salem Witchcraft the last Instance of Judicial Prosecution on a large Scale in Christendom--Philosophers begin to expose the Superstition--Meritorious Labours of Webster, Becker, and others--Their Arguments could reach only the Educated and Wealthy Classes of Society--These only partially enfranchised--The Superstition continues to prevail among the Vulgar--Repeal of the Witch Act in England in 1736--Judicial and Popular Persecutions in England in the Eighteenth Century--Trial of Jane Wenham in England in 1712--Maria Renata burned in Germany in 1749--La Cadi��re in France--Last Witch burned in Scotland in 1722--Recent Cases of Witchcraft--Protestant Superstition--Witchcraft in the Extra-Christian World 259

PART I.
EARLIER FAITH.
CHAPTER I.
The Origin, Prevalence, and Variety of Superstition--The Belief in Witchcraft the most horrid Form of Superstition--Most flourishing in the Sixteenth and Seventeenth Centuries--The Sentiments of Addison, Blackstone, and the Lawyers of the Eighteenth Century upon the Subject--Chaldean and Persian Magic--Jewish Witchcraft--Its important Influence on Christian and Modern Belief--Greek Pharmacy and Sorcery--Early Roman Laws against Conjuration and Magic Charms--Crimes perpetrated, under the Empire, in connection with Sorceric Practices--The general Persecution for Magic under Valentinian and Valens--German and Scandinavian Sag?--The probable Origin of the general Belief in an Evil Principle.
Superstition, the product of ignorance of causes, of the proneness to seek the solution of phenomena out of and beyond nature, and of the consequent natural but unreasoning dread of the Unknown and Invisible (ignorantly termed the supernatural), is at once universal in the extent, and various in the kinds, of its despotism. Experience and reason seem to prove that, inherent to and apparently coexistent with the human mind, it naturally originates in the constitution of humanity: in ignorance and uncertainty, in an instinctive doubt and fear of the Unknown. Accident may moderate its power among particular peoples and persons; and there are always exceptional minds whose natural temper and exercise of reason are able to free them from the servitude of a delusive imagination. For the mass of mankind, the germ of superstition, prepared to assume always a new shape and sometimes fresh vigour, is indestructible. The severest assaults are ineffectual to eradicate it: hydra-like, far from being destroyed by a seeming mortal stroke, it often raises its many-headed form with redoubled force.
It will appear more philosophic to deplore the imperfection, than to deride the folly of human nature, when the fact that the superstitious sentiment is not only a result of mere barbarism or vulgar ignorance, to be expelled of course by civilisation and knowledge, but is indigenous in the life of every man, barbarous or civilised, pagan or Christian, is fully recognised. The enlightening influence of science, as far as it extends, is irresistible; and its progress within certain limits seems sure and almost omnipotent. But it is unfortunately limited in the extent of its influence, as well as uncertain in duration; while reason enjoys a feeble reign compared with ignorance and imagination.[1] If it is the great office of history to teach by experience, it is never useless to examine the causes and the facts of a mischievous creed that has its roots deep in the ignorant fears of mankind; but against the recurrence of the fatal effects of fanaticism apparent in the earliest and latest records of the world, there can be no sufficient security.
[1] That 'speculation has on every subject of human enquiry three successive stages; in the first of which it tends to explain the phenomena by