matters, as well as for his learning. Dugald Stewart commends 'the liberal and moderate views of this philosophical politician,' as shown in the treatise De la République, and states that he knows of 'no political writer of the same date whose extensive, and various, and discriminating reading appears to me to have contributed more to facilitate and to guide the researches of his successors, or whose references to ancient learning have been more frequently transcribed without acknowledgment.'—Bayle considered him 'one of the ablest men that appeared in France during the sixteenth century.'—Dissertation First in the Encyclopædia Britannica. Hallam (Introduction to the Literature of Europe) occupies several of his pages in the review of Bodin's writings. Jean Bodin, however, on the authority of his friend De Thou, did not escape suspicion himself of being heretical.
102. In witchcraft (as in the sacramental mystery) it was a subject for much doubt and dispute whether there might not be simply a spiritual (without a real corporeal) presence at the sabbath. Each one decided according to the degree of his orthodoxy.
103. A practice not entirely out of repute at the present day if we may credit a statement in the Courrier du Hâvre (as quoted in The Times newspaper, Nov. 7, 1864), that recently the corpse of an old woman was dug up for the purpose of obtaining the fat, &c., as a preventive charm against witchcraft, by a person living in the neighbourhood of Hâvre.
104. The following ravings of epilepsy, or of whatever was the disorder of the girl, are part of the evidence of Dr. Donington, clergyman in the town, and were narrated and could be received as grave evidence in a court of justice. They will serve as a specimen of the rest. The girl and the spirit known as Catch are engaged in the little by-play. 'After supper, as soon as her parents were risen, she fell into the same fit again as before, and then became senseless, and in a little time, opening her mouth, she said, "Will this hold for ever? I hope it will be better one day. From whence come you now, Catch, limping? I hope you have met with your match." Catch answered that Smack and he had been fighting, and that Smack had broken his leg. Said she, "That Smack is a shrewd fellow; methinks I would I could see him. Pluck came last night with his head broke, and now you have broken your leg. I hope he will break both your necks before he hath done with you." Catch answered that he would be even with him before he had done. Then, said she, "Put forth your other leg, and let me see if I can break that," having a stick in her hand. The spirit told her she could not hit him. "Can I not hit you?" said she; "let me try." Then the spirit put forth his leg, and she lifted up the stick easily, and suddenly struck the ground.... So she seemed divers times to strike at the spirit; but he leaped over the stick, as she said, like a Jackanapes. So after many such tricks the spirit went away, and she came out of her fit, continuing all that night and the next day very sick and full of pain in her legs.'
Chapter IV.
Astrology in Antiquity—Modern Astrology and Alchymy—Torralvo—Adventures of Dr. Dee and Edward Kelly—Prospero and Comus Types respectively of the Theurgic and Goetic Arts—Magicians on the Stage in the 16th century—Occult Science in Southern Europe—Causes of the inevitable mistakes of the pre-Scientific Ages.
The nobler arts of magic, astrology, alchymy, necromancy, &c., were equally in vogue in this age with that of the infernal art proper. But they were more respected. Professors of those arts were habitually sought for with great eagerness by the highest personages, and often munificently rewarded. In antiquity astrology had been peculiarly Oriental in its origin and practice. The Egyptians, and especially the Chaldæans, introduced the foreign art to the West among the Greeks and Italians; the Arabs revived it in Western Europe in the Middle Age. Under the early Roman Empire the Chaldaic art exercised and enjoyed considerable influence and reputation, if it was often subject to sudden persecutions. Augustus was assisted to the throne, and Severus selected his wife, by its means. After it had once firmly established itself in the West,105 the Oriental astrology was soon developed and reduced to a more regular system; and in the sixteenth and seventeenth centuries Dee and Lilly enjoyed a greater reputation than even Figulus or Thrasyllus had obtained in the first century. Queen Elizabeth and Catherine di Medici (two of the astutest persons of their age) patronised them. Dr. Dee in England, and Nostradamus in France, were of this class. Dr. Caius, third founder of a college still bearing his name in the university of Cambridge, Kelly, Ashmole, and Lilly, are well-known names in the astrological history of this period. Torralvo,p whose fame as an aerial voyager is immortalised by Cervantes in 'Don Quixote,' was as great a magician in Spain and Italy as Dee in England, although not so familiar to English readers as their countryman, the protégé of Elizabeth. Neither was his magical faculty so well rewarded. Dr. Torralvo, a physician, had studied medicine and philosophy with extraordinary success, and was high in the confidence of many of the eminent personages of Spain and Italy, for whom he fortunately predicted future success. A confirmed infidel or freethinker, he was denounced to the Inquisition by the treachery of an associate as denying or disputing the immortality of the soul, as well as the divinity of Christ. This was in 1529. Torralvo, put to the torture, admitted that his informing spirit, Zequiel, was a demon by whose assistance he performed his aerial journeys and all his extraordinary feats, both of prophecy and of actual power. Some part of the severity of the tortures was remitted by the demon's opportune reply to the curiosity of the presiding inquisitors, that Luther and the Reformers were bad and cunning men. Torralvo seems to have avoided the extreme penalty of fire by recanting his heresies, submitting to the superior judgment of his gaolers, and still more by the interest of his powerful employers; and he was liberated not long afterwards.
The life of Dr. Dee, an eminent Cambridge mathematician, and of his associate Edward Kelly, forms a curious biography. Dee was born in 1527. He studied at the English and foreign universities with great success and applause; and while the Princess Elizabeth was quite young he acquired her friendship, maintained by frequent correspondence, and on her succession to the throne the queen showed her good will in a conspicuous manner. John Dee left to posterity a diary in which he has inserted a regular account of his conjurations, prophetic intimations, and magical resources. Notwithstanding his mathematical acumen, he was the dupe of his cunning subordinate—more of a knave, probably, than his master. In 1583 a Polish prince, Albert Laski, visiting the English court, frequented the society of the renowned astrologer, by whom he was initiated in the secrets of the art; and predicted to be the future means of an important revolution in Europe. The astrologers wandered over all Germany, at one time favourably received by the credulity, at another time ignominiously ejected by the indignant disappointment, of a patron.106 Dee returned to England in 1589, and was finally appointed to the wardenship of the college at Manchester. In James's reign he was well received at Court, his reputation as a magician increasing; and in 1604 he is found presenting a petition to the king, imploring his good offices in dispelling the injurious imputation of being 'a conjuror, or caller, or invocator of devils.' Lilly, the most celebrated magician of the seventeenth century in England, was in the highest repute during the civil wars: his prophetic services were sought with equal anxiety by royalists and patriots, by king and parliament.107 Sometimes the professor of the occult science may have been his own dupe: oftener he imposed and speculated upon the credulity of others.
Prospero is the type of the Theurgic, as Comus is of the Goetic, magician. His spiritual minister belongs to the order of good, or at least middle spirits—
'Too black for heav'n, and yet too white for hell.'108
Prospero,
