The World Bewitched, Chapter 11
CHAP. XI. Where all the Sentiments and Practices of ſo many different Heathens, are uſefully compared together.
Sect. 1 HItherto, we have but gather'd the various Opinions of the Antient and Modern Pagans, and related their Cuſtoms without paſſing any Judgment upon them, neither is it time to do it as yet; we muſt firſt ſee of what uſe it may prove to be informed of all theſe things: to which end we muſt again conſider together, what has been hitherto related, to ſee what will be the reſult of it. On the one ſide, we find that Nations, that extreamly differ in the Opinions they have concerning the Gods and the Spirits; yet on the other ſide, they wonderfully agree upon the ſame ſubject. They differ in the Names they give them, which is not ſtrange, the Tongues being ſo different, and all the Nations not aſcribing the ſame properties to Spiritual Beings. Thence proceeds a ſecond difference, that they make not their number equal, nor diſtinguiſh them in the ſame manner, as to their Dignity and Adminiſtration, or as to their Operations, as it has particularly been ſhewn in the 2 Chap. Sect. 21. concerning the Inhabitants of Aſia. But the difference to be found amongſt them is not material, and muſt be accounted as inconſiderable, comparatively to the conformity that is betwixt them all, that looks as a work to which they ſhould unanimouſly have conſpired.
Sect. 2. Whatever has been hitherto quoted; is either collected from the Writings of the Pagans, or taken from what paſſes amongſt them, and relates partly to their Sentiments, partly to their Practices. They agree in their Sentiments in two reſpects; as their underſtanding is yet in ſome manner illuminated by the natural Light, or as it is darkned by error. I ſhall mark both theſe conformities, and at the ſame time, the places in which they have been before related, where the inſtances are to be found: becauſe it would be too long and tedious to repeat them every time, and that I may hope the Reader will take the trouble to look them over, or being all freſh in his memory, he will excuſe me from an unneceſſary trouble.
Sect. 3. As to the firſt conformity, if we attentively reflect upon ſo many inſtances and teſtimonies as are contained in the 2d, 5th, 6th, 8th, 9th and 10th. Chapt. We ſhall perceive, that thoſe, that are leaſt provided with human Light and Reaſon, agree nevertheleſs upon the moſt important points, referring the Reader to the places where the Inſtances are ſet down. All the Heathens therefore, whether Ancient or Modern Europeans, Aſiatick, Africans, North and South Americans agree in theſe five principal points, which are of an undeniable Truth.
1. That there is only a firſt Being, or a Supream Divinity. Chap. 2. Sect. 3. Chap. 7, Sect. 1, 2, 3, 5, 7. Chap. 10. Sect. 6, 11, 16, 24, 27.
2. That there are Spirits, who have had a beginning, and that they are diſtinguiſhed from humane Souls: Chap. 1. Sect. 2, 9, 10, 11. Chap. 7. Sect. 2, 9, 12, 18. Chap. 10. Sect. 3, 13.
3. That thoſe Spirits are either good or bad, ſome Friends and others Enemies to Mankind: Chap. 2. Sect. 11, 15. Chap. 7. Sect. 9, 10. Chap. 10. Sect. 5, 13, 14, 27.
14. That humane Souls dye not with their Bodies. Chap. 2. Sect. 15, 16, 17. Chap. 6. Sect. 3. Chap. 7. Sect. 2, 3, 5, 6, 12, 20. Chap. 9. Sect. 4. Chap. 10. Sect. 8, 12, 14, 22, 25, 27.
5. That the Good or evil we have done, will be rewarded or puniſhed after this Life. Chap. 2 Sect. 18. Chap. 7. Sect. 2, 5, 6, 8, 16, 17, 18, 19, 20. Chap. 10. Sect. 3, 12, 25. for if in the Sentiments of Epicure there appear ſomething contrary to this laſt propoſition; I ſhall ſpeak of it, and explain it in its proper place.
Sect. 4. But the proof of the obſcurity, that is ſpread over their underſtanding, diſcovers it ſelf in their other Opinions: for 'tis obſervable, that in all their Reaſonings, even thoſe in which they ſpeak the Truth, they muſt take two ways; by compelling the Divine Majeſty to deſcend from Heaven upon Earth, and by raiſing the humbleneſs of Man from the Earth to the Heavens. So that they have too high an Opinion of the Creature, and too deſpicable of the Creator. That miſtake, which proceeds from a confuſed Notion of what belongs to the Divine Nature, and to that of Created Beings, leaves them to groſs errors, and that are ſource of their Idolatry and Magick. For 'tis eaſie to perceive, that none of thoſe practices flow from thoſe 5 Truths juſt now mention'd, but only from a falſe and erroneous Idea, as we ſhall ſee, if we hear in few words, the reſult of the preceding obſervations.
Sect. 5. Concerning the Divine Eſſence we ſee, Firſt, that they conceive the Divine Greatneſs and Excellence, only with relation to their Ideas of the Human Nature, ſince they aſcribe to the Gods, both Superior and Inferior; an Human Original, Marriages, begetting of Children, &c. Chap. 7. Sect. 5, 6, 17. Chap. 10. Sect. 16.
Second. That they have too vile and abject Thoughts of the perfections of God, fancying that he would tire himſelf, and impair his Glory and Felicity, if he ſhould take in his own hands the direction of all things. Chap. 2. Sect. 4. Chap. 10. Sect. 13. For which reaſon they have aſſociated with him inferior Gods, as Governors under him, Chap. 2. Sect. 7.12. Chap. 7. Sect. 2, 8. Chap. 10. Sect. 6, 7, 12, 13.
Third. That they fix not Goodneſs as a ncceſſary Idea to the Deity; ſince they have almoſt all a wicked God, as well as a good. Chap. 2. Sect. 4.12. Chap. 7. Sect. 3. Chap. 10. Sect. 5. However, with this difference, that they always place the good above the bad; thô ſome honour them moſt, who fright them moſt, as the Tapaians, and the Inhabitants of New England. Chap. 10. Sect. 5.23.
Fourth. That they eaſily confound the Creator with the Creature. Chap. 4. Sect. 7. Chap. 6. Sect. 2, 3. Chap. 10. Sect. 6, 7, 17, 23, 24.
Sect. 6. Concerning Spirits, it may be obſerved,
Firſt, That they make not a ſuitable diſtinction betwixt Spiritual and Corporeal ſubſtances. Chap. 2. Sect, 1, 6. Whence proceeds, that they have attributed, not only to the Spirits, but alſo to the Deity it ſelf, bodily motions and properties, diverſions affixed above in the Heavens, in the Air, upon Earth, or under it. Chap. 2. Sect. 14, 16. Chap. 7. Sect. 6.14, 18. Chap. 10. Sect. 12, 25.
Second. That conſidering the Spirits or Demons as inferior Gods and Miniſters of the great God, they diſtinguiſh them into ſeveral Orders, as into ſo many Degrees, according to the adminiſtration they have been been entruſted with. Chap. 2. Sect. 6, 14. Chap. 2. Sect. 7, 8, 11, 12 13, 18.
Third. That conceiving not what difference there is betwixt the Soul of Man and that of Beaſts; Some are fall'n into that groſs error, as to aſcribe to Men and Beaſts, a Soul of the ſame Nature. Chap. 7. Sect. 14. Without which, it had been impoſſible that the Opinion of Pythagoras, concerning the Tranſmigration of Souls, into the Bodies of other Men and Beaſts indifferently, ſhould have taken ſo deep roots, and have ſpread ſo far into the World. Chap. 2. Sect. 17. Chap. 7▪ Sect. 14, 15, 16, 17, 18.
Fourth. That from the ſame ſource this Sentiment has viſibly proceeded, that the Spirits are wandring, as well as the Souls of Men after their death. Chap. 2. Sect. 15. Chap. 6. Sect. 2. Chap. 7. Sect. 19, 20. Chap. 10. Sect. 11.
Sect. 7. What contributes moſt to the vilifying of the Deity, is, that they deify even Men, either during their Life, or after their Death. Witneſs the ancient Greeks and Romans, who transformed the Paſſions of Men, and the Motions of the Heart, into ſo many Gods and Goddeſſes; or as the modern Cannibals, who are very near of the ſame mind, as has been ſhewed, Chap. 2. Sect. 14. Chap. 7. Sect. 5, 6. Chap. 10. Sect. 14. which however is not commonly us'd, but after death, as appears by the Apotheoſis of the Ancients, Chap. 2. Sect. 13. and was no where brought to ſuch a light, as amongſt the Cannibals, as has been ſaid, Chap. 10. Sect. 12, 16. That they believe the whole race of the Gods iſſued from their Anceſtors, and that they themſelves are of Celeſtial Origin: from the ſame ſpring is derived the Sentiment of the Exiſtence of the Genii or Zemeans, that is of helpful Spirits, the deſcription of whom may be ſeen in ſeveral Authors.
Sect. 8. It is now eaſy to conceive on what ground are founded the Divination and Magick of the Ancients, that are the ſame with the predictions and Witchcraft of the modern Heathens; for, as to their foretelling or Divination, it is grounded upon this.
Firſt, Every God has his People, whom he favours and protects, or his own property; for which Reaſon, they put queſtions to him, concerning that which is to happen to his People, and what is to be done on that occaſion.
Second. That every God has his Enemy; for which Reaſon, every one looks for help againſt the Gods of whom he is to receive damage, and implores the aſſiſtance of ſuch Gods, as are eſteem'd to be their moſt violent Enemies.
Third. That every Man has his God or particular Spirit, and therefore every one miſtakes his own paſſions, and whatever comes into his fancy, for divine Inſpirations and motions; eſpecially when Dreams ſupply him with the occaſion of it; not knowing that the employments or accidents that have preceeded the Dreams, are the Origin of them, or being hindered by his prejudices, to make an exact enquiry after their poſſible cauſe.
Fourth. That it is by confounding the Deity with the Creature, that there have been introduced ſo many ſorts of Divinations and Prognoſticks, drawn from the Stars, from the Thunder, from Birds, Mountains, Woods, Waters, and from all the things in which 'tis believed that ſome Deity is diſcoverable.
Fifth. That from the belief that the Souls of the Dead are wandering about their Corps; it was eaſy to take occaſion to conjure up Ghoſts.
Sect. 9. Concerning the Witchcraft, we ſhall only make the following Conſiderations.
Firſt, That it is not ſtrange, that diſtinguiſhing not only created Spirits, but even the Gods, into good and bad; they ſhould endeavour to ſet them one againſt another, and to defend themſelves by the help of the good, or of ſome of the wicked, againſt another; or to avenge themſelves by the power of one God, of the wrong they ſuppoſe to have received from another.
Second. That having forged to themſelves ſo many ſorts of Gods and Spirits ſuperior and inferior, 'tis no wonder, they ſhould believe to deſtroy the power of the leſs, by the aſſiſtance of the greater.
Third. That having ſo baſe thoughts of the Gods, whom they ſubject to the ſame paſſions as Men, and thus Deify human paſſions themſelves, they act conſequently, by ſtirring them up againſt their Enemies, as it comes into their fancy.
Fourth. That putting ſome of their Gods ſo low, and in ſo great a familiarity with the Spirits, they ſeem to aſſume to themſelves, the quality of their Directors, and to be able to make the Divine Operations, even in the moſt hidden things, ſubſervient to what uſe they pleaſe. Chap. 6. Sect. 4.
Sect 10. There is yet ſomthing to be ſaid upon Divination and Witchcraft together, which partly concerns the thing it ſelf, and partly the geſtures of the body uſed in it. What concerns the thing it ſelf, comes to this.
Firſt, That the Opinion of the Heathens, concerning the Genii or familiar Spirits, and the Spirits wandring about Graves, makes 'em believe, that ſomthing may be operated by the means of Graves, and Carcaſſes; for which Reaſon, they uſe the bones of the Dead in their Witchcraft, and conſult them in their Divinations, in hopes of getting an anſwer from the Gods or Spirits, which operate in them, or abide near them, Chap. 10. Sect. 11, 15.
Second. That according to this, their belief of the exiſtence of ſo many ſorts of Spirits, whereof moſt part are wicked Spirits, that walk and wander every where; they are always ready in any unforeſeen diſeaſe, Mortality, or ſiniſter Accident, to caſt the ſuſpicion upon their Enemies or Envious, who have bewitchd them for believing that the inferior Gods or Spirits act according to the Will of the Men to whom they belong, they muſt conſequently believe, that thoſe Men will not fail to effect reciprocally, the one againſt the other, whatever the help and power of the Spirits will allow. Now thoſe ſuſpitions, that will ſurely move Men to ſeek by whom they have been bewitch'd or the cauſe, matter, and foundation of Divination, Chap. 10. Sect. 8, 16.
Sect. 11. As to the poſtures uſed in Witchcraft.
Firſt, The Corpereal Ideas, which they have of the Spirits and of the Gods themſelves, move them doubtleſs to uſe ſo many outward geſtures in their Conjuration, Chap. 10. Sect 16. But there is ſtill another Reaſon of that Cuſtom, viz. That the Prieſts, who are Impoſtors, make uſe of them to impoſe ſo much the eaſier upon the ſimplicity of the Vulgar.
Second. Conſidering how the Opinion of Pythagoras, is become almoſt Univerſal, it may be, methinks, conceived at the ſame time, how it was poſſible, that Men ſhould place ſome Virtue in Letters and Numbers, by gathering and diſpoſing them, in ſuch or ſuch a way, and conſequently in the pronunciation of ſome certain words; for the ſame Pythagoras has believed, that the Virtue of the Deity, influenc'd the proportion, and Harmony of Numbers. Now the Letters of the Alphabet being employed to mark the numbers, not only amongſt the Greeks and Hebrews, but by all the other Nations that have ſome knowledge of Letters, it follows, that ther's not one word, but it can make up a number whence it may rationally be inferr'd, that ſuch or ſuch a word, compoſed in ſuch or ſuch a manner, of ſuch or ſuch or ſuch Letters, more or leſs, has according to their Opinion, more or leſs power in Witchcraft.
Third. Beſides the ordinary numbers, they uſe alſo Names and Characters, as it is ſeen at this day, eſpecially amongſt the Laplanders and Finlanders, whoſe enchanted Drums are ſpotted with the like Characters, Chap. 6. Sect. 5.
Sect. 12. But I have nor yet ſpoken of what is moſt important in theſe Conjurations, that are uſed, as well for Divination, as Witchcraft, which conſiſts in this, that they are part of the Pagan Religion, and even make it wholly up amongſt ſome Nations, eſpecially in the Weſt-Indies, Chap. 9. Sect. 6. Chap. 10. Sect. 16. And 'tis almoſt impoſſible it ſhould be otherwiſe, ſince their whole Religion turns upon their Opinion of the Gods, or draws it's Original from thence.
Firſt. They look by no means upon their practices, nor the ſcope they aim at, as things evil of their own nature; but only by the bad uſe that is made of them, wherefore anciently, the Magi and Diviners, were found amongſt the King's Attendants, and in the Temples, as are ſtill at this day the Brainines, in the Eaſt-Indies, the Fetiſſeros in Guinea, the Baivas or Piais in Peru, and the Country of the Cannibals, &c. and ſeveral others of the ſame quality, ſo that no body is acknowledg'd for Wiſe, Doctor, Prieſt, Prophet, nor becomes Councellor of State, unleſs he be Diviner or Magician, in the ſenſe that has been ſet down. The Holy Scripture ſhows the ſame in the perſons Jannes, Jambres, Balaam, Daniel, and his Companions, of which we have ſaid ſomething before, Chap. 4. Sect. 1, 4. And it may be obſerved in the general inſtances that have been alledg'd, that the Heathens had publick Schools to teach thoſe Arts, that the Prieſts eſpecially inſtructed the …ople in that Miniſtry, and trained them up from their Youth, which is ſtill practiſed amongſt the bruitiſh and dull Laplanders.
Second. We ſee at the ſame time, for what Reaſon the entrails of ſacrificed Beaſts, and ſome Meat and dreſs'd Herbs, were imployed in their Witchcraft and Divinations; viz. becauſe in their Opinion▪ ſomething divine was mix'd with them.
Sect. 13. 'Tis therefore certain, that all their practices were grounded upon a certain knowledge, and partly upon vain conjectures, and very great errors; for to ſeek the Deity and to fear it, is an effect of the natural knowledge of God, which Men keep in the midſt of their greateſt corruption. But to admit ſo many ſorts of Deities, of ſuch a low rank, and ſuch a contemptible Nature, and to ſerve him in ſo many different ways, is an effect of the corruption of the mind; which, let it be ſaid in reference to thoſe that acknowledge one God, or Spirit, and who believe the Immortality of the Soul, to which believe the Opinion of the Epicures is not wholly oppoſite thô they ſeem to deny both, or at leaſt, to call them in queſtion; for Epicure and his modern followers, deny not ſo much the exiſtence of a God and of Spirits, as they are earneſt to perſwade ſuch, as believe both, that their practices bely their Faith, and are not agreeable to their principles; and therefore 'tis impoſſible that one ſhould be both an Epicure, and a Sorcerer, or a Diviner: And on the contrary, no Heathen ever endeavoured to contradict the Hypotheſes of Epicure, without admitting thoſe Arts and their effects.
Sect. 14. For a greater certainty, it will be convenient to hear thoſe Philoſophers ſpeak in their own words. Gaſſendus has collected part of what they ſay, Sect. 11. Chap 6. 'Tis the ſame thing that God ſhould govern the World by himſelf, as ſome affirm, or as others aſſert, by Miniſters generally call'd Genii, or Demons, for when all is done, things go nevertheleſs their uſual way in great part, as thô there were no ſuch Miniſters. And thô it were granted, that there are ſome, they could not be ſuch as they are fancyed, viz. of Human ſhape, and converſing with us, I will not ſay that being for the moſt part wicked they could not lead a long and happy life, becauſe malignity is joyned to Ignorance, and tends to ruin; That's what they ſay concerning Spirits, let us then ſpeak of what is practiſed upon that Account, They uſe to alledge Divination as a proof both of Providence and of the exiſtence of Spirits, but I look with ſorrow upon that Human weakneſs, which ſeeks for Oracles, even in Dreams, as thô God being ſet upon Stilts, came by frightful viſions to forewarn Men in their deepeſt Sleep, of what is to happen to them; as thô fortune and chance were not ſufficient to produce ſuch events, without mixing God, not only with the Sun and Moon, and ſeveral other kinds of Annimals, but alſo with all ſorts of Stone and Braſs. Thoſe that ſpeak ſo, make it evident, that they rather have to deny the exiſtence of God and Spirits, than to acknowledge them ſuch as the other Heathens believed them, and to be obliged to own themſelves Sorcerers and Diviners, by granting, that they exiſt. So much for Paganiſm, 'tis time to proceed further,