Demonologia : $b or, natural knowledge revealed; being an exposé of ancient and modern superstitions, credulity, fanaticism, enthusiasm, & imposture, as connected with the doctrine, caballa, and jargon, of amulets, apparitions, astrology, charms, demonology, devils, divination, dreams, deuteroscopia, effluvia, fatalism, fate, friars, ghosts, gipsies, hell, hypocrites, incantations, inquisition, jugglers, legends, magic, magicians, miracles, monks, nymphs, oracles, physiognomy, purgatory, predestForsyth, J. S.
History
Demonologia : $b or, natural knowledge revealed; being an exposé of ancient and modern superstitions, credulity, fanaticism, enthusiasm, & imposture, as connected with the doctrine, caballa, and jargon, of amulets, apparitions, astrology, charms, demonology, devils, divination, dreams, deuteroscopia, effluvia, fatalism, fate, friars, ghosts, gipsies, hell, hypocrites, incantations, inquisition, jugglers, legends, magic, magicians, miracles, monks, nymphs, oracles, physiognomy, purgatory, predest
Forsyth, J. S.
Demonology; Superstition; Witchcraft
Gilbert of Nogent informs us, that, in his time, viz. about the
beginning of the twelfth century, the custom was, at the consecration of
bishops, to consult the _Sortes Sanctorum_, to learn the success, fate,
and other particulars of their episcopate. This practice is founded on a
supposition that God presides over the _Sortes_, and this is
strengthened by Prov. chap. xvi. verse 33, where it is said, “_The lot
is cast into the lap, but the whole disposing thereof is of the Lord_.”
In fact, many divines have held, and even now many of them still hold,
that the lot is conducted in a particular manner by Providence; that it
is an extraordinary manner, in which God declares his will by a kind of
immediate revelation. The _Sortes Sanctorum_, however, were condemned by
the council of Agda, in 506, at the time they were beginning to take
footing in France.
This practice crept in among the Christians, of casually opening the
sacred books for directions in important circumstances; to know the
consequences of events; and what they had to fear from their rulers.
This consultation of the divine will from the Scriptures, was of two
kinds:—The first consisted, as I have said, in casually opening those
writings, but not before the guidance of heaven had been implored with
prayer, fasting, and other acts of religion. The second was much more
simple: the first words of the Scripture, which were singing or reading,
at the very instant when the person, who came to know the disposition of
heaven, entered the church, being considered either an advice, or a
prognostic.
St. Austin, in his epistle to Januarius, justly condemns the practice;
but St. Gregory of Tours, by the following instance, which he relates as
having happened to himself, shows that he entertained a better opinion
of it:—“Leudastus, Earl of Tours,” says he, “who was for ruining me with
Queen Fredegonde, coming to Tours, big with evil designs against me, I
withdrew to my oratory under a deep concern, where I took the Psalms, to
try if, at opening them, I should light upon some consoling verse. My
heart revived within me, when I cast my eyes on this of the 77th Psalm,
‘He caused them to go on with confidence, whilst the sea swallowed up
their enemies.’ Accordingly, the Count spoke not a word to my prejudice;
and leaving Tours that very day, the boat in which he was, sunk in a
storm, but his skill in swimming saved him.”
Public-domain text, read in full here on John Shaqi.
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