Discovery of Witches | Page 4

have to collect all that is known of his life from various scattered and contradictory sources. John Webster, in his _Displaying of Supposed Witchcraft_, contrary to the usual candour and fairness of his judgments, speaks slightingly of Erastus. There was, however, a sufficient reason for this. Erastus had shown up the empiricism of Webster's idol Paracelsus, and was in great disfavour with the writers of the Anti-Galenic school.]
[Footnote 13: I cannot concur with Mr. Hallam in the extremely low estimate he forms of the literary merit of Bodin's Demomanie, which he does not seem to have examined with the care and impartiality which he seldom is deficient in. Like all Bodin's works, it has a spirit peculiarly his own, and is, in my opinion, one of the most entertaining books to be found in the circle of Demonology.]
In his treatise De Lamiis, published in 1577, 8vo., he defends nearly all the absurdities of the system with a blind zealotry which in such a man is very remarkable. His book has accordingly taken its place on the same shelf with Sprenger, Remigius, Delrio, and De Lancre, and deserves insertion only in a list which has yet to be made out, and which if accurately compiled would be a literary curiosity, of the singularly illogical books of singularly able reasoners. What was left unaccomplished by the centurions of literature came ultimately from the strangest of all possible quarters; from the study of an humble pupil of the transmuter of metals and prince of mountebanks and quacks--the expounder of Reuchlin _de verbo mirifico_, and lecturer in the unknown tongues--the follower of Trismegistus--cursed with bell, book and candle, by every decorous Church in Christendom--the redoubted Cornelius Agrippa; who, if he left not to his pupil Wierus the secret of the philosopher's stone or grand elixir, seems to have communicated a treasure perhaps equally rare and not less precious, the faculty of seeing a truth which should open the eyes of bigotry and dispel the mists of superstition, which should stop the persecution of the helpless and stay the call for blood. If, in working out this virgin ore from the mine, he has produced it mixed up with the scoria of his master's _Occult Philosophy_; if he gives us catalogues of devils and spirits, with whose acquaintance we could have dispensed; if he pleads the great truth faintly, inconsistently, imperfectly, and is evidently unaware of the strength of the weapons he wields; these deductions do not the less entitle Wierus to take his place in the first rank of Humanity's honoured professors, the true philanthropists and noble benefactors of mankind.
In our own country, it may be curious and edifying to observe to whom we mainly owe those enlightened views on this subject, which might have been expected to proceed in their natural channel, but for which we look in vain, from the "triumphant heirs of universal praise," the recognized guides of public opinion, whose fame sheds such a lustre on our annals,--the Bacons, the Raleighs, the Seldens, the Cudworths, and the Boyles.
The strangely assorted and rather grotesque band to whom we are principally indebted for a vindication of outraged common sense and insulted humanity in this instance, and whose vigorous exposition of the absurdities of the prevailing system, in combination with other lights and sources of intelligence, led at last to its being universally abandoned, consists of four individuals--on any of whom a literary Pharisee would look down with supercilious scorn:--a country gentleman, devoted to husbandry, and deep in platforms of hop gardens,[14]--a baronet, whose name for upwards of a century has been used as a synonyme for incurable political bigotry,[15]--a little, crooked, and now forgotten man, who died, as his biographer tells us, "distracted, occasioned by a deep conceit of his own parts, and by a continual bibbing of strong and high tasted liquors,"[16]--and last, but not least assuredly, of one who was by turns a fanatical preacher and an obscure practitioner of physic, and who passed his old age at Clitheroe in Lancashire in attempting to transmute metals and discover the philosopher's stone.[17] So strange a band of Apostles of reason may occasion a smile; it deserves, at all events, a little more particular consideration before we address ourselves to the short narration which may be deemed necessary as an introduction to the republication which follows.
Of the first of the number, Reginald or Reynold Scot, it is to be regretted that more particulars are not known. Nearly the whole are contained in the following information afforded by Anthony à Wood, Athen?., vol. i. p. 297; from which it appears that he took to "solid reading" at a crisis of life when it is generally thrown aside. "Reynolde Scot, a younger son of Sir John Scot, of Scot's Hall, near to Smeeth, in