(216) For Stoltzlin, see his Geistliches Donner- und Wetter-Buchlein
(Zurich, 1731). For Increase Mather, see his The Voice of God, etc.
(Boston, 1704). This rare volume is in the rich collection of the
American Antiquarian Society at Worcester. For Cotton Mather's view, see
the chapter From Signs and Wonders to Law, in this work. For the Bishop
of Verdun, see the Semaine relig. de Lorraine, 1879, p. 445 (cited by
"Paul Parfait," in his Dossier des Pelerinages, pp. 141-143).
This theory, which attributed injurious meteorological phenomena mainly to the purposes of God, was a natural development, and comparatively harmless; but at a very early period there was evolved another theory, which, having been ripened into a doctrine, cost the earth dear indeed. Never, perhaps, in the modern world has there been a dogma more prolific of physical, mental, and moral agony throughout whole nations and during whole centuries. This theory, its development by theology, its fearful results to mankind, and its destruction by scientific observation and thought, will next be considered.
II. DIABOLIC AGENCY IN STORMS.
While the fathers and schoolmen were labouring to deduce a science of meteorology from our sacred books, there oozed up in European society a mass of traditions and observances which had been lurking since the days of paganism; and, although here and there appeared a churchman to oppose them, the theologians and ecclesiastics ere long began to adopt them and to clothe them with the authority of religion.
Both among the pagans of the Roman Empire and among the barbarians of the North the Christian missionaries had found it easier to prove the new God supreme than to prove the old gods powerless. Faith in the miracles of the new religion seemed to increase rather than to diminish faith in the miracles of the old; and the Church at last began admitting the latter as facts, but ascribing them to the devil. Jupiter and Odin sank into the category of ministers of Satan, and transferred to that master all their former powers. A renewed study of Scripture by theologians elicited overwhelming proofs of the truth of this doctrine. Stress was especially laid on the declaration of Scripture, "The gods of the heathen are devils."(217) Supported by this and other texts, it soon became a dogma. So strong was the hold it took, under the influence of the Church, that not until late in the seventeenth century did its substantial truth begin to be questioned.
(217) For so the Vulgate and all the early versions rendered Ps. xcvi,
5.
With no field of action had the sway of the ancient deities been more identified than with that of atmospheric phenomena. The Roman heard Jupiter, and the Teuton heard Thor, in the thunder. Could it be doubted that these powerful beings would now take occasion, unless hindered by the command of the Almighty, to vent their spite against those who had deserted their altars? Might not the Almighty himself be willing to employ the malice of these powers of the air against those who had offended him?
It was, indeed, no great step, for those whose simple faith accepted rain or sunshine as an answer to their prayers, to suspect that the untimely storms or droughts, which baffled their most earnest petitions, were the work of the archenemy, "the prince of the power of the air."
The great fathers of the Church had easily found warrant for this doctrine in Scripture. St. Jerome declared the air to be full of devils, basing this belief upon various statements in the prophecies of Isaiah and in the Epistle to the Ephesians. St. Augustine held the same view as beyond controversy.(218)