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 Signs. | Six Southern Signs. | Planets. | Aspects. |
| ♈︎ 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.