The world bewitch'd, or, An examination of the common opinions concerning spirits their nature, power, administration and operations, as also the effects men are able to produce by their communication : divided into IV parts / by Balthazar Bekker ... ; vol. I translated from a French copy, approved of and subscribed by the author's own hand.

CHAP. XI. Where all the Sentiments and Practices of so many dif∣ferent Heathens, are usefully compared together.

Sect. 1 HItherto, we have but gather'd the various Opinions of the Antient and Modern Pagans, and related their Customs without passing any Judgment upon them, neither is it time to do it as yet; we must first see of what use it may prove to be informed of all these things: to which end we must again consider together, what has been hitherto related, to see what will be the re∣sult of it. On the one side, we find that Nations, that extreamly differ in the Opinions they have concerning the Gods and the Spirits; yet on the other side, they wonderfully agree upon the same subject. They differ in the Names they give them, which is not strange, the Tongues being so diffe∣rent, and all the Nations not ascribing the same properties to Spiritual Beings. Thence proceeds a second difference, that they make not their number equal, nor distinguish them in the same manner, as to their Dignity and Administration, or as to their Operations, as it has particularly been shewn in the 2 Chap. Sect. 21. concerning the Inhabitants of Asia. But the difference to be found amongst them is not material, and must be accounted as in∣considerable, comparatively to the conformity that

is betwixt them all, that looks as a work to which they should unanimously have conspired.

Sect. 2. Whatever has been hitherto quoted; is either collected from the Writings of the Pagans, or taken from what passes amongst them, and re∣lates partly to their Sentiments, partly to their Practices. They agree in their Sentiments in two respects; as their understanding is yet in some man∣ner illuminated by the natural Light, or as it is darkned by error. I shall mark both these con∣formities, and at the same time, the places in which they have been before related, where the instances are to be found: because it would be too long and tedious to repeat them every time, and that I may hope the Reader will take the trouble to look them over, or being all fresh in his memo∣ry, he will excuse me from an unnecessary trou∣ble.

Sect. 3. As to the first conformity, if we atten∣tively reflect upon so many instances and testimo∣nies as are contained in the 2d, 5th, 6th, 8th, 9th and 10th. Chapt. We shall perceive, that those, that are least provided with human Light and Reason, agree nevertheless upon the most important points, re∣ferring the Reader to the places where the Instan∣ces are set down. All the Heathens therefore, whether Ancient or Modern Europeans, Asiatick, Africans, North and South Americans agree in these five principal points, which are of an undeniable Truth.

1. That there is only a first Being, or a Su∣pream Divinity. Chap. 2. Sect. 3. Chap. 7, Sect. 1, 2, 3, 5, 7. Chap. 10. Sect. 6, 11, 16, 24, 27.

2. That there are Spirits, who have had a be∣ginning, and that they are distinguished from hu∣mane Souls: Chap. 1. Sect. 2, 9, 10, 11. Chap. 7. Sect. 2, 9, 12, 18. Chap. 10. Sect. 3, 13.

3. That those Spirits are either good or bad, some Friends and others Enemies to Mankind: Chap. 2. Sect. 11, 15. Chap. 7. Sect. 9, 10. Chap. 10. Sect. 5, 13, 14, 27.

14. That humane Souls dye not with their Bo∣dies. Chap. 2. Sect. 15, 16, 17. Chap. 6. Sect. 3. Chap. 7. Sect. 2, 3, 5, 6, 12, 20. Chap. 9. Sect. 4. Chap. 10. Sect. 8, 12, 14, 22, 25, 27.

5. That the Good or evil we have done, will be rewarded or punished after this Life. Chap. 2 Sect. 18. Chap. 7. Sect. 2, 5, 6, 8, 16, 17, 18, 19, 20. Chap. 10. Sect. 3, 12, 25. for if in the Sentiments of Epicure there appear something contrary to this last proposition; I shall speak of it, and explain it in its proper place.

Sect. 4. But the proof of the obscurity, that is spread over their understanding, discovers it self in their other Opinions: for 'tis observable, that in all their Reasonings, even those in which they speak the Truth, they must take two ways; by compelling the Divine Majesty to descend from Heaven upon Earth, and by raising the humbleness of Man from the Earth to the Heavens. So that they have too high an Opinion of the Creature, and too despicable of the Creator. That mistake, which proceeds from a confused Notion of what belongs to the Divine Nature, and to that of Crea∣ted Beings, leaves them to gross errors, and that are source of their Idolatry and Magick. For 'tis easie to perceive, that none of those practices flow from those 5 Truths just now mention'd, but only from a false and erroneous Idea, as we shall see, if we hear in few words, the result of the preceding observations.

Sect. 5. Concerning the Divine Essence we see, First, that they conceive the Divine Greatness and Excellence, only with relation to their Ideas of the

Human Nature, since they ascribe to the Gods, both Superior and Inferior; an Human Original, Marriages, begetting of Children, &c. Chap. 7. Sect. 5, 6, 17. Chap. 10. Sect. 16.

Second. That they have too vile and abject Thoughts of the perfections of God, fancying that he would tire himself, and impair his Glory and Felicity, if he should take in his own hands the direction of all things. Chap. 2. Sect. 4. Chap. 10. Sect. 13. For which reason they have associated with him inferior Gods, as Governors under him, Chap. 2. Sect. 7.12. Chap. 7. Sect. 2, 8. Chap. 10. Sect. 6, 7, 12, 13.

Third. That they fix not Goodness as a nccessa∣ry Idea to the Deity; since they have almost all a wicked God, as well as a good. Chap. 2. Sect. 4.12. Chap. 7. Sect. 3. Chap. 10. Sect. 5. However, with this difference, that they always place the good a∣bove the bad; thô some honour them most, who fright them most, as the Tapaians, and the Inhabi∣tants of New England. Chap. 10. Sect. 5.23.

Fourth. That they easily confound the Creator with the Creature. Chap. 4. Sect. 7. Chap. 6. Sect. 2, 3. Chap. 10. Sect. 6, 7, 17, 23, 24.

Sect. 6. Concerning Spirits, it may be observed,

First, That they make not a suitable distinction betwixt Spiritual and Corporeal substances. Chap. 2. Sect, 1, 6. Whence proceeds, that they have attri∣buted, not only to the Spirits, but also to the Dei∣ty it self, bodily motions and properties, diversions affixed above in the Heavens, in the Air, upon Earth, or under it. Chap. 2. Sect. 14, 16. Chap. 7. Sect. 6.14, 18. Chap. 10. Sect. 12, 25.

Second. That considering the Spirits or Demons as inferior Gods and Ministers of the great God, they distinguish them into several Or∣ders, as into so many Degrees, according to the ad∣ministration

they have been been entrusted with. Chap. 2. Sect. 6, 14. Chap. 2. Sect. 7, 8, 11, 12 13, 18.

Third. That conceiving not what difference there is betwixt the Soul of Man and that of Beasts; Some are fall'n into that gross error, as to ascribe to Men and Beasts, a Soul of the same Nature. Chap. 7. Sect. 14. Without which, it had been im∣possible that the Opinion of Pythagoras, concerning the Transmigration of Souls, into the Bodies of other Men and Beasts indifferently, should have ta∣ken so deep roots, and have spread so far into the World. Chap. 2. Sect. 17. Chap. 7▪ Sect. 14, 15, 16, 17, 18.

Fourth. That from the same source this Sentiment has visibly proceeded, that the Spirits are wandring, as well as the Souls of Men after their death. Chap. 2. Sect. 15. Chap. 6. Sect. 2. Chap. 7. Sect. 19, 20. Chap. 10. Sect. 11.

Sect. 7. What contributes most to the vilifying of the Deity, is, that they deify even Men, either during their Life, or after their Death. Witness the ancient Greeks and Romans, who transformed the Passions of Men, and the Motions of the Heart, into so many Gods and Goddesses; or as the mo∣dern Cannibals, who are very near of the same mind, as has been shewed, Chap. 2. Sect. 14. Chap. 7. Sect. 5, 6. Chap. 10. Sect. 14. which however is not com∣monly us'd, but after death, as appears by the Apotheosis of the Ancients, Chap. 2. Sect. 13. and was no where brought to such a light, as amongst the Cannibals, as has been said, Chap. 10. Sect. 12, 16. That they believe the whole race of the Gods issued from their Ancestors, and that they them∣selves are of Celestial Origin: from the same spring is derived the Sentiment of the Existence of the Genii or Zemeans, that is of helpful Spirits, the

description of whom may be seen in several Au∣thors.

Sect. 8. It is now easy to conceive on what ground are founded the Divination and Magick of the Ancients, that are the same with the predicti∣ons and Witchcraft of the modern Heathens; for, as to their foretelling or Divination, it is grounded up∣on this.

First, Every God has his People, whom he fa∣vours and protects, or his own property; for which Reason, they put questions to him, concerning that which is to happen to his People, and what is to be done on that occasion.

Second. That every God has his Enemy; for which Reason, every one looks for help against the Gods of whom he is to receive damage, and im∣plores the assistance of such Gods, as are esteem'd to be their most violent Enemies.

Third. That every Man has his God or particu∣lar Spirit, and therefore every one mistakes his own passions, and whatever comes into his fancy, for di∣vine Inspirations and motions; especially when Dreams supply him with the occasion of it; not knowing that the employments or accidents that have preceeded the Dreams, are the Origin of them, or being hindered by his prejudices, to make an ex∣act enquiry after their possible cause.

Fourth. That it is by confounding the Deity with the Creature, that there have been introduced so many sorts of Divinations and Prognosticks, drawn from the Stars, from the Thunder, from Birds, Mountains, Woods, Waters, and from all the things in which 'tis believed that some Deity is discovera∣ble.

Fifth. That from the belief that the Souls of the Dead are wandering about their Corps; it was easy to take occasion to conjure up Ghosts.

Sect. 9. Concerning the Witchcraft, we shall on∣ly make the following Considerations.

First, That it is not strange, that distinguishing not only created Spirits, but even the Gods, into good and bad; they should endeavour to set them one against another, and to defend themselves by the help of the good, or of some of the wicked, against another; or to avenge themselves by the power of one God, of the wrong they suppose to have re∣ceived from another.

Second. That having forged to themselves so ma∣ny sorts of Gods and Spirits superior and inferior, 'tis no wonder, they should believe to destroy the power of the less, by the assistance of the greater.

Third. That having so base thoughts of the Gods, whom they subject to the same passions as Men, and thus Deify human passions themselves, they act consequently, by stirring them up against their Ene∣mies, as it comes into their fancy.

Fourth. That putting some of their Gods so low, and in so great a familiarity with the Spirits, they seem to assume to themselves, the quality of their Directors, and to be able to make the Divine Ope∣rations, even in the most hidden things, subservient to what use they please. Chap. 6. Sect. 4.

Sect 10. There is yet somthing to be said upon Divination and Witchcraft together, which partly concerns the thing it self, and partly the gestures of the body used in it. What concerns the thing it self, comes to this.

First, That the Opinion of the Heathens, con∣cerning the Genii or familiar Spirits, and the Spirits wandring about Graves, makes 'em believe, that somthing may be operated by the means of Graves, and Carcasses; for which Reason, they use the bones of the Dead in their Witchcraft, and consult them in their Divinations, in hopes of getting an

answer from the Gods or Spirits, which operate in them, or abide near them, Chap. 10. Sect. 11, 15.

Second. That according to this, their belief of the existence of so many sorts of Spirits, whereof most part are wicked Spirits, that walk and wander eve∣ry where; they are always ready in any unfore∣seen disease, Mortality, or sinister Accident, to cast the suspicion upon their Enemies or Envious, who have bewitchd them for believing that the in∣ferior Gods or Spirits act according to the Will of the Men to whom they belong, they must conse∣quently believe, that those Men will not fail to effect reciprocally, the one against the other, what∣ever the help and power of the Spirits will allow. Now those suspitions, that will surely move Men to seek by whom they have been bewitch'd or the cause, matter, and foundation of Divination, Chap. 10. Sect. 8, 16.

Sect. 11. As to the postures used in Witchcraft.

First, The Corpereal Ideas, which they have of the Spirits and of the Gods themselves, move them doubtless to use so many outward gestures in their Conjuration, Chap. 10. Sect 16. But there is still another Reason of that Custom, viz. That the Priests, who are Impostors, make use of them to impose so much the easier upon the simplicity of the Vulgar.

Second. Considering how the Opinion of Pytha∣goras, is become almost Universal, it may be, me∣thinks, conceived at the same time, how it was possible, that Men should place some Virtue in Let∣ters and Numbers, by gathering and disposing them, in such or such a way, and consequently in the pro∣nunciation of some certain words; for the same Py∣thagoras has believed, that the Virtue of the Deity, influenc'd the proportion, and Harmony of Num∣bers. Now the Letters of the Alphabet being em∣ployed to mark the numbers, not only amongst the

Greeks and Hebrews, but by all the other Nations that have some knowledge of Letters, it follows, that ther's not one word, but it can make up a number whence it may rationally be inferr'd, that such or such a word, composed in such or such a manner, of such or such or such Letters, more or less, has according to their Opinion, more or less power in Witchcraft.

Third. Besides the ordinary numbers, they use also Names and Characters, as it is seen at this day, especially amongst the Laplanders and Finlanders, whose enchanted Drums are spotted with the like Characters, Chap. 6. Sect. 5.

Sect. 12. But I have nor yet spoken of what is most important in these Conjurations, that are used, as well for Divination, as Witchcraft, which con∣sists in this, that they are part of the Pagan Reli∣gion, and even make it wholly up amongst some Na∣tions, especially in the West-Indies, Chap. 9. Sect. 6. Chap. 10. Sect. 16. And 'tis almost impossible it should be otherwise, since their whole Religion turns upon their Opinion of the Gods, or draws it's Ori∣ginal from thence.

First. They look by no means upon their practi∣ces, nor the scope they aim at, as things evil of their own nature; but only by the bad use that is made of them, wherefore anciently, the Magi and Diviners, were found amongst the King's Attendants, and in the Temples, as are still at this day the Brainines, in the East-Indies, the Fetisseros in Gui∣nea, the Baivas or Piais in Peru, and the Country of the Cannibals, &c. and several others of the same quality, so that no body is acknowledg'd for Wise, Doctor, Priest, Prophet, nor becomes Councellor of State, unless he be Diviner or Magician, in the sense that has been set down. The Holy Scripture shows the same in the persons Jannes, Jambres, Ba∣laam, Daniel, and his Companions, of which we

have said something before, Chap. 4. Sect. 1, 4. And it may be observed in the general instances that have been alledg'd, that the Heathens had publick Schools to teach those Arts, that the Priests especially in∣structed the ••••ople in that Ministry, and trained them up from their Youth, which is still practised amongst the bruitish and dull Laplanders.

Second. We see at the same time, for what Rea∣son the entrails of sacrificed Beasts, and some Meat and dress'd Herbs, were imployed in their Witch∣craft and Divinations; viz. because in their Opini∣on▪ something divine was mix'd with them.

Sect. 13. 'Tis therefore certain, that all their practices were grounded upon a certain knowledge, and partly upon vain conjectures, and very great errors; for to seek the Deity and to fear it, is an effect of the natural knowledge of God, which Men keep in the midst of their greatest corruption. But to admit so many sorts of Deities, of such a low rank, and such a contemptible Nature, and to serve him in so many different ways, is an effect of the corruption of the mind; which, let it be said in reference to those that acknowledge one God, or Spirit, and who believe the Immortality of the Soul, to which believe the Opinion of the Epicures is not whol∣ly opposite thô they seem to deny both, or at least, to call them in question; for Epicure and his modern followers, deny not so much the existence of a God and of Spirits, as they are earnest to perswade such, as believe both, that their practices bely their Faith, and are not agreeable to their principles; and there∣fore 'tis impossible that one should be both an Epi∣cure, and a Sorcerer, or a Diviner: And on the con∣trary, no Heathen ever endeavoured to contradict the Hypotheses of Epicure, without admitting those Arts and their effects.

Sect. 14. For a greater certainty, it will be con∣venient to hear those Philosophers speak in their own words. Gassendus has collected part of what they say, Sect. 11. Chap 6. 'Tis the same thing that God should govern the World by himself, as some affirm, or as others assert, by Ministers generally call'd Genii, or Demons, for when all is done, things go nevertheless their usual way in great part, as thô there were no such Ministers. And thô it were granted, that there are some, they could not be such as they are fancyed, viz. of Human shape, and conversing with us, I will not say that being for the most part wicked they could not lead a long and happy life, because malignity is joyned to Igno∣rance, and tends to ruin; That's what they say con∣cerning Spirits, let us then speak of what is practis∣ed upon that Account, They use to alledge Divination as a proof both of Providence and of the existence of Spirits, but I look with sorrow upon that Human weak∣ness, which seeks for Oracles, even in Dreams, as thô God being set upon Stilts, came by frightful visions to forewarn Men in their deepest Sleep, of what is to hap∣pen to them; as thô fortune and chance were not suffi∣cient to produce such events, without mixing God, not only with the Sun and Moon, and several other kinds of Annimals, but also with all sorts of Stone and Brass. Those that speak so, make it evident, that they ra∣ther have to deny the existence of God and Spirits, than to acknowledge them such as the other Hea∣thens believed them, and to be obliged to own them∣selves Sorcerers and Diviners, by granting, that they exist. So much for Paganism, 'tis time to pro∣ceed further,