Nor would it be safe to assume, with some writers, that diabolism, as a vulgar prejudice, is now entirely extirpated from Protestant Christendom, and survives only in the most orthodox countries of Catholicism or in the remoter parts of northern or eastern Europe. Superstition, however mitigated, exists even in the freer Protestant lands of Europe and America; and if Protestants are able to smile at the religious creeds or observances of other sects, they may have, it is probable, something less pernicious, but perhaps almost as absurd, in their own creed.165 But, after a despotism of fifteen centuries, Christendom has at length thrown off the hellish yoke, whose horrid tyranny was satiated with innumerable holocausts. The once tremendous power of the infernal arts is remembered by the higher classes of society of the present age only in their proverbial language, but it is indelibly graven in the common literature of Europe. With the savage peoples of the African continent and of the barbarous regions of the globe, witchcraft or sorcery, under the name of Fetishism, flourishes with as much vigour and with as destructive effects as in Europe in the sixteenth century; and every traveller returning from Eastern or Western Africa, or from the South Pacific, testifies to the prevalence of the practice of horrid and bloody rites of a religious observance consisting of charms and incantations. With those peoples that have no further conception of the religious sentiment there obtains for the most part, at least, the magical use of sorcery.166 Superstition, ever varying, at some future date may assume, even in Europe, a form as pernicious or irrational as any of a past or of the present age; for in every age 'religion, which should most distinguish us from beasts, and ought most peculiarly to elevate us as rational creatures above brutes, is that wherein men often appear most irrational and more senseless than beasts themselves.'167
157. A phenomenon of apparently the same sort as that which was of such frequent occurrence in the Middle Age and in the seventeenth century, is said to have been lately occupying considerable attention in the South of France. The Courrier des Alpes narrates an extraordinary scene in one of the churches in the Commune of Morzine, among the women, on occasion of the visitation of the bishop of the district. It seems that the malady in question attacks, for the most part, the female population, and the patients are confidently styled, and asserted to be, possessed. It 'produces all the effects of madness, without having its character,' and is said to baffle all the resources of medical science, which is ignorant of its nature. There had been an intermission of the convulsions for some time, but they have now reappeared with greater violence than ever.—The Times newspaper, June 6, 1864.
158. 'Rara avis in terris.' A mongrel and anomalous species like the German Meerkatzen—monkey-cats.
159. If, however, individuals of the human species were at length exempt from the penalty of death, those of the canine species were sacrificed, perhaps vicariously. Two dogs, convicted, as it is reported, of being accessories, were solemnly hanged!
160. Narratives of Sorcery and Magic, chap. xxxi. The faith of the Fellow of Harvard College, we may be inclined to suppose, was quickened in proportion to his doubts. To do him justice, he admitted that some of the circumstances alleged might be exaggerated or even imaginary.
161. Dr. Balthazar Becker, theological professor at Amsterdam, published his heretical work in Dutch, under the title of 'The World Bewitched, or a Critical Investigation of the commonly-received Opinion respecting Spirits, their Nature, Power, and Acts, and all those extraordinary Feats which Men are said to perform through their Aid;' 1691. 'He founds his arguments on two grand principles—that from their very nature spirits cannot act upon material beings, and that the Scriptures represent the devil and his satellites as shut up in the prison of hell. To explain away the texts which militate against his system, evidently cost him much labour and perplexity. His interpretations, for the most part, are similar to those still relied on by the believers in his doctrine' (Note by Murdock in Mosheim's Institutes of Ecclesiastical History). The usually candid Mosheim notices, apparently with contempt, '"The World Bewitched," a prolix and copious work, in which he perverts and explains away, with no little ingenuity indeed, but with no less audacity, whatever the sacred volume relates of persons possessed by evil spirits, and of the power of demons, and maintains that the miserable being whom the sacred writers call Satan and the devil, together with his ministers, is bound with everlasting chains in hell, so that he cannot thence go forth to terrify mortals and to plot against the righteous.' Balthazar Becker, one of the most meritorious of the opponents of diabolism, was deposed from his ministerial office by an ecclesiastical synod, and denounced as an atheist. His position, and the boldness of his arguments, excited extraordinary attention and animosity, and 'vast numbers' of Lutheran divines arose to confute his atheistical heresy. The impunity which he enjoyed from the vengeance of the devil (he had boldly challenged the deity of hell to avenge his overturned altars) was explained by the orthodox divines to be owing to the superior cunning of Satan, who was certain that he would be in the end the greatest gainer by unbelief. Christ. Thomasius, professor of jurisprudence, was the author of several works against the popular prejudice between the years 1701 and 1720. He is considered by Ennemoser to have been able to effect more from his professional position than the humanely-minded Becker. But, after all, the overthrow of the diabolic altars was caused much more by the discoveries of science than by all the writings of literary philosophers. Even in Southern Europe and in Spain (as far as was possible in that intolerant land) reason began to exhibit some faint signs of existence; and Benito Feyjoó, whose Addisonian labours in the eighteenth century in the land of the Inquisition deserve the gratitude of his countrymen (in his Téatro Critico), dared to raise his voice, however feeble, in its behalf.
162. Ennemoser relates the history of this witch from 'The Christian address at the burning of Maria Renata, of the convent of Unterzell, who was burnt on June 21, 1749, which address was delivered to a numerous multitude, and afterwards printed by command of the authorities.' The preacher earnestly insisted upon the divine sanction and obligation of the Mosaic law, 'Thou shalt not suffer a witch to live,' which was taken as the text; and upon the fact that, so far from being abolished by Christianity, it was made more imperative by the Christian Church.
163. The victim of the pleasure, and afterwards of the ambition, of Father Girard, is known as La Cadière. She was a native of Toulon, and when young had witnessed the destructive effects of the plague which devastated that city in 1720. Amidst the confusion of society she was distinguished by her purity and benevolence. The story of La Cadière and Father Girard is eloquently narrated by M. Michelet in La Sorcière. The convulsions of the Flagellants of the thirteenth century, and of the Protestant Revivalists of the present day, exhibit on a large scale the paroxysms of the French convents and the Dutch orphan-houses of the seventeenth century. Nor is diabolical 'possession' yet extinct in Christendom, if the reports received from time to time from the Continent are to be credited. Recently, a convent of Augustinian nuns at Loretto, on the authority of the Corriere delle Marche of Ancona, was attacked in a similar way to that of Loudun. A vomiting of needles and pins, the old diabolical torture, and a strict examination of the accused, followed.
164. Without noticing other equally notorious