The main purpose of this book is to exhibit a fair delineation of the
credulity of the human mind. Such an exhibition cannot fail to be
productive of the most salutary lessons.
One view of the subject will teach us a useful pride in the abundance
of our faculties. Without pride man is in reality of little value. It
is pride that stimulates us to all our great undertakings. Without
pride, and the secret persuasion of extraordinary talents, what man
would take up the pen with a view to produce an important work,
whether of imagination and poetry, or of profound science, or of acute
and subtle reasoning and intellectual anatomy? It is pride in this
sense that makes the great general and the consummate legislator, that
animates us to tasks the most laborious, and causes us to shrink from
no difficulty, and to be confounded and overwhelmed with no obstacle
that can be interposed in our path.
Nothing can be more striking than the contrast between man and the
inferior animals. The latter live only for the day, and see for the
most part only what is immediately before them. But man lives in the
past and the future. He reasons upon and improves by the past; he
records the acts of a long series of generations: and he looks into
future time, lays down plans which he shall be months and years in
bringing to maturity, and contrives machines and delineates systems
of education and government, which may gradually add to the
accommodations of all, and raise the species generally into a nobler
and more honourable character than our ancestors were capable of
sustaining.
Man looks through nature, and is able to reduce its parts into a great
whole. He classes the beings which are found in it, both animate and
inanimate, delineates and describes them, investigates their
properties, and records their capacities, their good and evil
qualities, their dangers and their uses.
Nor does he only see all that is; but he also images all that is not.
He takes to pieces the substances that are, and combines their parts
into new arrangements. He peoples all the elements from the world of
his imagination. It is here that he is most extraordinary and
wonderful. The record of what actually is, and has happened in the
series of human events, is perhaps the smallest part of human history.
If we would know man in all his subtleties, we must deviate into the
world of miracles and sorcery. To know the things that are not, and
cannot be, but have been imagined and believed, is the most curious
chapter in the annals of man. To observe the actual results of these
imaginary phenomena, and the crimes and cruelties they have caused us
to commit, is one of the most instructive studies in which we can
possibly be engaged. It is here that man is most astonishing, and that
we contemplate with most admiration the discursive and unbounded
nature of his faculties.
But, if a recollection of the examples of the credulity of the human
mind may in one view supply nourishment to our pride, it still more
obviously tends to teach us sobriety and humiliation. Man in his
genuine and direct sphere is the disciple of reason; it is by this
faculty that he draws inferences, exerts his prudence, and displays
the ingenuity of machinery, and the subtlety of system both in natural
and moral philosophy. Yet what so irrational as man? Not contented
with making use of the powers we possess, for the purpose of conducing
to our accommodation and well being, we with a daring spirit inquire
into the invisible causes of what we see, and people all nature with
Gods "of every shape and size" and angels, with principalities and
powers, with beneficent beings who "take charge concerning us lest at
any time we dash our foot against a stone," and with devils who are
perpetually on the watch to perplex us and do us injury. And, having
familiarised our minds with the conceptions of these beings, we
immediately aspire to hold communion with them. We represent to
ourselves God, as "walking in the garden with us in the cool of the
day," and teach ourselves "not to forget to entertain strangers, lest
by so doing we should repel angels unawares."
No sooner are we, even in a slight degree, acquainted with the laws of
nature, than we frame to ourselves the idea, by the aid of some
invisible ally, of suspending their operation, of calling out meteors
in the sky, of commanding storms and tempests, of arresting the motion
of the heavenly bodies, of producing miraculous cures upon the bodies
of our fellow-men, or afflicting them with disease and death, of
calling up the deceased from the silence of the grave, and compelling
them to disclose "the secrets of the world unknown."
But, what is most deplorable, we are not contented to endeavour to
secure the aid of God and good angels, but we also aspire to enter
into alliance with devils, and beings destined for their rebellion to
suffer eternally the pains of hell. As they are supposed to be of a
character perverted and depraved, we of course apply to them
principally for purposes of wantonness, or of malice and revenge. And,
in the instances which have occurred only a few centuries back, the
most common idea has been of a compact entered into by an unprincipled
and impious human being with the sworn enemy of God and man, in the
result of which the devil engages to serve the capricious will and
perform the behests of his blasphemous votary for a certain number of
years, while the deluded wretch in return engages to renounce his God
and Saviour, and surrender himself body and soul to the pains of hell
from the end of that term to all eternity. No sooner do we imagine
human beings invested with these wonderful powers, and conceive them
as called into action for the most malignant purposes, than we become
the passive and terrified slaves of the creatures of our own
imaginations, and fear to be assailed at every moment by beings to
whose power we can set no limit, and whose modes of hostility no human
sagacity can anticipate and provide against. But, what is still more
extraordinary, the human creatures that pretend to these powers have
often been found as completely the dupes of this supernatural
machinery, as the most timid wretch that stands in terror at its
expected operation; and no phenomenon has been more common than the
confession of these allies of hell, that they have verily and indeed
held commerce and formed plots and conspiracies with Satan.
The consequence of this state of things has been, that criminal
jurisprudence and the last severities of the law have been called
forth to an amazing extent to exterminate witches and witchcraft. More
especially in the sixteenth century hundreds and thousands were burned
alive within the compass of a small territory; and judges, the
directors of the scene, a Nicholas Remi, a De Lancre, and many others,
have published copious volumes, entering into a minute detail of the
system and fashion of the witchcraft of the professors, whom they sent
in multitudes to expiate their depravity at the gallows and the stake.
One useful lesson which we may derive from the detail of these
particulars, is the folly in most cases of imputing pure and unmingled
hypocrisy to man. The human mind is of so ductile a character that,
like what is affirmed of charity by the apostle, it "believeth all
things, and endureth all things." We are not at liberty to trifle with
the sacredness of truth. While we persuade others, we begin to deceive
ourselves. Human life is a drama of that sort, that, while we act our
part, and endeavour to do justice to the sentiments which are put down
for us, we begin to believe we are the thing we would represent.
To shew however the modes in which the delusion acts upon the person
through whom it operates, is not properly the scope of this book. Here
and there I have suggested hints to this purpose, which the curious
reader may follow to their furthest extent, and discover how with
perfect good faith the artist may bring himself to swallow the
grossest impossibilities. But the work I have written is not a
treatise of natural magic. It rather proposes to display the immense
wealth of the faculty of imagination, and to shew the extravagances of
which the man may be guilty who surrenders himself to its guidance.
It is fit however that the reader should bear in mind, that what is
put down in this book is but a small part and scantling of the acts of
sorcery and witchcraft which have existed in human society. They have
been found in all ages and countries. The torrid zone and the frozen
north have neither of them escaped from a fruitful harvest of this
sort of offspring. In ages of ignorance they have been especially at
home; and the races of men that have left no records behind them to
tell almost that they existed, have been most of all rife in deeds of
darkness, and those marvellous incidents which especially astonish the
spectator, and throw back the infant reason of man into those shades
and that obscurity from which it had so recently endeavoured to
escape.
I wind up for the present my literary labours with the production of
this book. Nor let any reader imagine that I here put into his hands a
mere work of idle recreation. It will be found pregnant with deeper
uses. The wildest extravagances of human fancy, the most deplorable
perversion of human faculties, and the most horrible distortions of
jurisprudence, may occasionally afford us a salutary lesson. I love in
the foremost place to contemplate man in all his honours and in all
the exaltation of wisdom and virtue; but it will also be occasionally
of service to us to look into his obliquities, and distinctly to
remark how great and portentous have been his absurdities and his
follies.
_May_ 29, 1834.